Paul repeatedly refers to sound doctrine in his Pastoral Epistles. He knows that sound, or healthy, doctrine does not give life; the Spirit of God. But anyone born the Spirit needs the know and grow in life-giving doctrines of God. 

Keep a close watch on yourself and on the teaching [doctrine].Persist in this, for by so doing you will save both yourself and your hearers.—1 Timothy 4:16
Doctrine and life. Life and doctrine.
In Paul’s first letter to Timothy, he calls his pastoral protegé to embrace both and not let go of the other. And for anyone who cares about life or doctrine, we must also care about the other also. For doctrine without life is dead and life without sound doctrine is leading to death.
In truth, when doing theology if it does not lead someone to the giver of life, it is dead theology. But simultaneously, life that downplays doctrine is equally deadly. This is why Paul repeatedly refers to sound doctrine in his Pastoral Epistles. He knows that sound, or healthy, doctrine does not give life; the Spirit of God. But anyone born [of] the Spirit needs [to] know and grow in life-giving doctrines of God. This is why he says that by paying attention to doctrine, ‘you will save both yourself and your hearers.”
Simultaneously, because he knows that knowledge by itself can puff up (1 Cor. 8:1), and that not all studies in the Law are lawful (1 Tim. 1:3–11), he calls for Timothy to guard his life and his doctrine. Too many are the knowledgable theologians who did not guard their lives. And too many are the false professors who have general sense of theology but no life. Thus, we must always pursue doctrine for the sake of knowing the life-giving God. To expound this idea further, let me turn to two theologians who knew both doctrine and life.
William Ames (1576–1633) on Theology as Living to God
The first is William Ames (1576–1633). And in his Marrow of Theology, he defines theology as the privilege and necessity of finding life in God. As the Puritans always remind us, theology is never an end in itself; it is always a means of communing with the triune God. Ames definition of theology reflects this approach. And in thirteen points, he helps us to see how and why living before God (Coram Deo) is the essence, or marrow, of theology.

Theology is the doctrine or teaching [doctrina] of living to God. John 6:68, The words of eternal life; Acts 5:20, The words of this life; Rom. 6:11, Consider yourselves alive to God.
It is called doctrine, not to separate it from understanding, wisdom, art, or prudence—for these go with every exact knowledge, discipline, and most of all with theology—but to mark it as a discipline which derives not from nature and human inquiry like others, but from divine revelation and appointment. Isa. 51:4, Doctrine shall go forth from me; Matt. 21:25, From heaven . . . Why then did you not believe him?; John 9:29, We know that God has spoken to Moses; Gal. 1:11-12, The gospel . . . is not according to man. For I neither received it from man, nor was I taught it, but it came through a revelation; John 6:45.
The principles of other arts, since they are inborn in us, can be developed through sense perception, observation, experience, and induction, and so brought to perfection. But the basic principles of theology, though they may be advanced by study and industry, are not in us by nature. Matt. 16:17, Flesh and blood has not revealed this to you.
Every art has its rules to which the work of the person practicing it corresponds. Since living is the noblest work of all, there cannot be any more proper study than the art of living.
Since the highest kind of life for a human being is that which approaches most closely the living and life-giving God, the nature of theological life is living to God.
Men live to God when they live in accord with the will of God, to the glory of God, and with God working in them. 1 Peter 4:2, 6, That he may live . . . by the will of God . . . according to God; Gal. 2:19-20, That I may live to God Christ who lives in me; 2 Cor. 4:10, That the life of Jesus may be manifest in our bodies; Phil. 1:20, Christ will be honored in my body, whether by life or by death.
This life in essence remains one and the same from its beginning to eternity. John 3:36 and 5:24, He who believes in the Son has eter. nal life; 1 John 3:15, Eternal life abiding in him.
Although it is within the compass of this life to live both happily and well living well (eusōia, is more excellent than living happily (eudaimonia). What chiefly and finally ought to be striven for is not happiness which has to do with our own pleasure, but goodness which looks to God’s glory. For this reason, theology is better defined as that good life whereby we live to God than as that happy life whereby we live to ourselves. The apostle therefore called it by synecdoche, the teaching which accords with godliness, 1 Tim. 6:3.

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Jesus teaches that since God takes the time to know the seemingly worthless sparrow and since God knows the number of hairs on our heads, then Jesus’ followers can be assured that God is more aware of your circumstances than you are in the middle of them. 

Recently in the first post of this series, we revealed that the Apostle Paul provided two vital steps to persevere in trials or crisis. The first step, in a world with false teachers, false belief systems, and false hope, the Apostle reminds us to stand firm in what we know. The second step is to hold fast the traditions which we have been taught or learned from the Word. We simply identified those steps as: (1) Remember key principles and (2) Obey practical steps to encourage our perseverance.
This is our third principle to remember.
God Knows and Cares about Your Crisis (Matthew 10:27-31).
At times it can seem as if God does not know about our particular crisis. It is almost as if God has His eyes shut, is not listening, or does not care. You may need to hear and believe today this simple truth: God knows and cares about your crisis. Many Bible passages teach this (see below); however, let me highlight one primary passage first. Jesus, while talking to His disciples, said:
“Whatever I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops. And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell. Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father’s will. But the very hairs of your head are all numbered. (Matthew 10:27-31)
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The Sabbath is a day that God has “made . . . holy”—it is set apart to him and to his worship. And it is precisely because the day is directed toward God that it carries blessing for human beings. It is a day that God has “blessed.” In light of the testimony of Genesis 1:1–2:3, that blessing carries potential for fruitfulness and fullness. Thus, as God meets with people who truly worship him on that day, they experience all of these gifts—spiritual blessing, fruitfulness, and fullness.

The Bible introduces the Sabbath at its beginning. We first meet the Sabbath in the account of God making heaven and earth (Gen. 1:1–2:3). Strikingly, it is God who, in a sense, observes the first Sabbath (Gen. 2:3).
In the creation account, God makes the world and everything in it in six days. A seventh day follows that is set apart from the previous six in some important ways. Genesis 2:1–3 reads,
Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation.
The Sabbath: God’s Ordinance for Human Beings
This observation raises the question, “What kind of worship is in view, and by whom?” The answer of Genesis is, “Humanity’s worship of the God who made them.” Human beings are unique within Genesis 1:1–2:3 as those said to be made after the “image” and “likeness” of God (Gen. 1:26), after God’s “own image, in the image of God” (Gen. 1:27). As such, people are uniquely capable among all the creatures mentioned in Genesis 1:1–2:3 of fellowship and communion with God.2 Thus, the worship for which God provides in Genesis 2:1–3 is given so that his image bearers may have fellowship with him. Strikingly then, “humanity . . . is not the culmination of creation, but rather humanity in Sabbath day communion with God.”3
Genesis 1:1–2:3, in fact, presents a twofold imitation of God on the part of his image bearers. First, God creates human beings to work (Gen. 1:28–30). In part, people express the image of God as they labor in their various callings. The God who exercises dominion over the works of his hands calls humanity to “have dominion” over the earth and all the animals in it (Gen. 1:26). The God who fills the world that he has made calls human beings to “be fruitful and multiply and fill the earth and subdue it” (Gen. 1:28). Thus, humans will exercise dominion as they are faithful to marry and produce offspring (see Gen. 2:23–25). But it would be a mistake to say that Genesis 1:1–2:3 conceives no higher human imitation of God than labor. As human beings imitate God at work, so also are they to imitate God at rest. As God made the world and everything in it within the space of six days and rested on the seventh day, so are human beings to engage in six days of labor and one day of holy resting.
In sum, God intends for human beings to imitate his rest by taking the weekly Sabbath to rest from their labors and devote the whole day to his worship. The word translated “bless” (barak) in Genesis 2:3 “is normally restricted to living beings in the [Old Testament] and typically does not apply to something being blessed or sanctified only for God’s sake.”4 Thus, God does not bless the seventh day for his own sake but for humanity’s sake. He is setting apart this one day in seven to be a regular day of rest in the weekly cycle of human existence. He is, in effect, commanding human beings to observe the Sabbath.
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