First Epistle of Paul to Timothy: The Order of God's House
Stanley Bruce Anstey
Table of Contents
Introduction: 1 Timothy
The Purpose of the Epistle
The burden of the Apostle Paul in this epistle is that Christians would be found walking according to the due order of God’s house, and thus, a testimony would be rendered to the world of the true character of God as the Saviour-God and as the Creator-God. Paul charges Timothy with an apostolic mandate to lead the saints in doctrine and practice to this end.
In order for Timothy to present the moral order of the house to the saints, he needed to understand it clearly himself. Hence, Paul said, “These things write I unto thee, hoping to come unto thee shortly: but if I tarry long, that thou mayest know how thou oughtest to behave [conduct] thyself in the house of God” (1 Tim. 3:14-15). Paul, therefore, proceeds to set before Timothy the moral order of the house, according to the mind of God, so that Timothy would have a pattern to work with in leading the saints in a line of conduct that was suitable to the house. God has preserved this inspired epistle for us so that we would have the pattern of His house in our hands, and thus, know how to conduct ourselves in it.
What is the House of God in Christianity?
We might ask, "What is God's house?" The simplest answer is: it is God's people. God's people are God's house in the Christian dispensation.
In Old Testament times, the house of God was a literal building made of stones and timber and overlaid with gold (1 Kings 5-6). Since the house of God was a physical building in Old Testament times, some have thought that it is also something outward and physical—such as the meeting room, or the hall in which Christians meet for worship and ministry in Christianity—but this is not true. God’s house today is not a literal building made with men’s hands; it is "a spiritual house" composed of believers on the Lord Jesus Christ who are viewed as "living stones" in its construction (Heb. 3:6; 1 Peter 2:5).
As mentioned, the house of God, in Christianity, is comprised of God's people. But since ruin would overtake the house very early in the history of the Christian testimony, and there would be a mixture of both true believing people of God in the house as well as merely professing people, Scripture presents God's house in two aspects.
Two Aspects of the House of God
As God dwelt in His house of old, He dwells today in and among believers (Eph. 2:22; John 14:17). As mentioned, there are two aspects to this in Scripture:
Firstly, believers are seen as “living stones” in God’s “spiritual house” (1 Peter 2:5; 1 Cor. 3:9b). The house, in this aspect, is viewed as being under construction and will not be complete until the last believer is saved and put into the structure (Eph. 2:20-21), whereupon, the Lord will come and take the Church home to glory at the Rapture. Christ is the Master Builder (Matt. 16:18) and Administrator (Eph. 3:9) of its construction. He is also Son over the house (Heb. 3:6).
Secondly, the house of God is viewed as "the habitation of God" on earth (Eph. 2:22; 1 Tim. 3:15; 1 Cor. 3:9b). In this aspect He is dwelling in the house presently, and men are seen as having a part in the building of the house. Some men are building with good material and some with bad material (1 Cor. 3:9-17). Consequently, much disorder has come into the house, and it has now become like “a great house” full of confusion and ruin. The house, in this aspect, has a mixture of real believers and merely professing believers (1 Cor. 3:17; 2 Tim. 2:20; 1 Peter 4:17). Since the Holy Spirit dwells in the house, falsely professing Christians who are also there are “partakers of the Holy Spirit” in an outward (superficial) way, without actually being indwelt by the Spirit (Heb. 6:4). Compare, in type, Exodus 30:25-29 with Exodus 30:30.
Some differences between the two aspects
The first aspect views the house as being composed of true believers only.
The second aspect sees both true believers and merely professing believers mixed together. Accordingly, no local assembly is ever called the house of God in Scripture; the house of God is a larger sphere than the local assembly, and in this second aspect it embraces the whole Christian profession on earth.
In the first aspect, the house of God is viewed from the side of God’s sovereignty (Eph. 2:20-21); in the second aspect, it is viewed from the side of man’s responsibility (1 Peter 4:17).
In the first aspect, Christ is the Builder (Matt. 16:18); in the second aspect, men are viewed as having a part in the building process (1 Cor. 3:11-15).
In the first aspect, people become part of the house by believing the gospel; in the second aspect, people come into the house by making a profession of faith in Christ (2 Tim. 2:19), or by being baptized (which is the formal means of entering it).
In the first aspect, believers “are” the house (Heb. 3:6; 1 Peter 2:5); in the second aspect, believers (and falsely professing believers) are “in” the house (1 Tim. 3:15; 2 Tim. 2:20).
In the first aspect of the house, the Spirit of God dwells “in” believers (John 14:17; Acts 2:4); in the second aspect, the Spirit of God dwells both “in” and “with” [or among] believers (John 14:17; Acts 2:2; 1 Cor. 3:16-17).
The first aspect is sometimes called “the house of reality;” whereas the second aspect is sometimes called “the house of profession.”
The house of God, in the Old Testament, had two buildings adjoining each other—the house of the LORD (1 Kings 5-6) and King Solomon’s own house (1 Kings 7). These two buildings are a type of the two aspects of the house of God today. The house of the LORD (the temple) was open to all who came to God to worship Him—even having a court for the Gentiles. However, not all of those who went into the temple precincts necessarily had real faith. It is a picture of the second aspect of the house of God today, wherein there is a mixture of real believers and mere professors. Solomon’s own house was a series of inter-connected buildings that were closed to all but himself and his family. Gentiles who visited the land, and others in Israel, did not have access there. It is a type of the first aspect of the house which is composed of true believers only—those in the family of God. (See “The Synopsis” by J. N. Darby on 1 Kings 5-7.)
The House of God—a Vessel of Testimony
The two main figures that the Spirit of God uses to describe the Church of God in Scripture are, “the body of Christ” and “the house of God.” The Church, viewed as Christ’s body, is found in only four epistles—Romans, 1 Corinthians, Ephesians, and Colossians; but the Church seen as God’s house, is found in almost every epistle. God's house, therefore, occupies a far larger part of New Testament Scripture. The main thought as to the body of Christ is manifested unity; whereas, the main thought of the house of God is a public witness.
The Church, viewed as a house, is God’s vessel of testimony on earth. As mentioned, the great purpose of the house of God is to set forth the true character of God before the world. The Apostle Peter shows this in his first epistle. After speaking of God's house as "a spiritual house," he says that those who compose it are to “show forth the excellencies of Him" who has called them "out of darkness into His marvellous light” (1 Peter 2:5-9). Men should be able to look at God’s house and know God. We can learn certain things about the occupant of a house by looking at his house. If the garden is unkempt, there is trash around, the house needs paint, etc., we can conclude that it probably will be the same on the inside, and thus, it gives us insight as to the kind of person that the owner is. Conversely, we can look at a well-kept home (from what meets our eye) and conclude that the owner is probably an orderly person. Hence, we have insight into his character too. God intends that it would be the same with His house; He desires that His character should be seen clearly in the order of His house.
Since God's people constitute God's house, the world should be able to look at us—as far as our character and ways are concerned—and know the true character of God. As mentioned, the house of God has to do with God’s public witness on earth; the focus of this epistle is on what is outward—what is seen by men. Hence, the epistle does not deal with the internal privileges of the assembly. Mr. J. N. Darby said, “Everywhere here the subject is that which is suitable outwardly to an outward walk, that which is seemly with respect to the world. There is nothing inward, nothing of the soul’s relationships to God; but everything refers to the public testimony suited to the position of men in this world....The Apostle gives these directions with a view to outward order; for the maintenance of that which is respectable in the eyes of all.”
This line of truth is a much-neglected side of things. Christians will often say, “God is not concerned about what we look like outwardly; it’s what's on the inside that matters.” First Samuel 16:7 is sometimes quoted to support this—“Man looketh on the outward appearance, but the LORD looketh on the heart.” But this very verse only enforces the point that we need to pay attention to our outward testimony. Since men cannot see what is in our hearts—only God can see that—they have to look on what is outward. And what do they learn about God by looking at us? Certainly the most important thing is to have a relationship with God inwardly, by faith (a life of communion), but it is not the only thing that Christians should be concerned about. We have a responsibility in connection with how we are seen before the world, and how our personal testimony reflects on God. This is the burden of the Apostle in this epistle.
The Character of the House
Since the great purpose of the house of God is to set forth the true character of God before the world, the Christian’s business here, in this world, is to manifest His character in two main ways:
As the Saviour-God—–His disposition in grace toward all men is to be testified in this "due time" (chap. 2:3-6). “The glorious gospel of the blessed God” is to sound out from God's house (chap. 1:11).
As the Creator-God—–His moral standards are to be manifested before all men. (Moral standards of conduct are not a Christian revelation; such have been required of men from the beginning of the creation.) Since holiness becomes God’s house (Psa. 93:5), all in the house are responsible to maintain holiness in their lives. (Godliness is alluded to many times in the epistle, and for that reason, it has been called, “The Epistle of Practical Godliness.”)
These two themes run throughout the epistle. The first pertains to the testimony that we speak. The second pertains to the testimony that we live. Since a house takes its character from its occupant, God’s disposition toward men as the Saviour-God, and His rights as Creator, are both to be displayed in those who compose His house.
Believers are in the House at all Times
Being a part of the house of God, Christians are in it at all times—not just when they are assembled with other Christians in Bible meetings, as commonly thought. Since we are always in the house of God, we are responsible to represent God at all times. Therefore, the things that Paul insists on in this epistle, concerning doctrine and practice, apply to believers in all spheres of their public lives. This is done by announcing the gospel of the grace and glory of God to all whom we meet, and by maintaining His moral standards of conduct in our lives.
The Ruin in the House Today
God has committed the care of His house to men in the time of the Lord's absence (Matt. 24:45) and, sad to say, they have disregarded His order and have introduced an order of their own making. Consequently, all kinds of things have been brought into the house that really have no business being there—and much disorder has been the result. Today, there is so much ruin and confusion in God's house that there is very little left that resembles the pattern given in His Word. Paul likens the present state of the house to "a great house" that is full of confusion (2 Tim. 2:20). Every man’s house has a particular order, and God’s house is no different. It would be out of place for someone to come into another person’s house and change or disrupt the order there. Yet this is exactly what Christians (and professing believers) have done in God’s house. God is not indifferent to it; He is judging those in His house in a governmental way today (1 Peter 4:17; 1 Cor. 11:30-32).
In the first epistle to Timothy, there is a careful insistence on the due order of God’s house. We learn from it what God’s desire is in regard to its order. In Paul's second epistle to Timothy, we see God’s gracious provision when the house has fallen into disorder. We learn from it that there is a path for the faithful amidst the ruin and failure.
At the time of the writing of the first epistle, the ruin in the Christian testimony had already begun. “Some” had already turned aside from the truth (chap. 1:6, 20). Paul warned that the ruin would only progress (chap. 4:1). The difference between the two epistles is that, in the first epistle, the mass of Christians are seen desiring to answer to their responsibilities in maintaining the order in God’s house, though a few individuals were defective. In the second epistle, it is the opposite; the mass of Christians are seen as having turned aside (2 Tim. 1:15) and only a few individuals remain faithful (2 Tim. 1:16-18; 4:11).
Timothy's Personal Character
Since Timothy was a young man (1 Tim. 4:12), some have thought that this epistle was written for young people who are struggling with the issues of youth—the temptations of the world, the flesh, and the devil. However, to read this epistle as though it were counsel for worldly young people is to take it out of its context. It clearly was not written with that in mind—although certain applications could be made (Psa. 119:96). Timothy was not a careless and indifferent young Christian struggling with the problems of youth; he was a “man of God” who laboured in the service of his Master (1 Tim. 6:11; 2 Tim. 3:17). Paul could say of him, “I have no man likeminded, who will naturally [genuinely] care for your state. For all seek their own, not the things which are Jesus Christ’s. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel” (Phil. 2:20-22). Hence, the context and primary interpretation of the epistle is that of the Apostle giving a charge to a godly young labourer who had the interests of Christ on his heart. Being a pastoral epistle, it is full of counsel and encouragement from the Apostle to Timothy for the work the Lord had given him to do.
The Pastoral Epistles
First Timothy is the first of Paul’s four “pastoral” epistles. These are placed together in our Bibles—First and Second Timothy, Titus, and Philemon. (The Apostle John also wrote two inspired “pastoral” epistles—2nd John and 3rd John.) These “pastoral” epistles of Paul have a different character than his previous nine epistles. These are addressed to specific individuals and contain personal and godly counsel to the persons to whom they were written; whereas the other epistles are addressed to an assembly or to a group of assemblies (i.e. Galatians). Hebrews is believed to be one of Paul’s epistles too; this can be discerned from the internal evidence and style of its writing, and from a comment made by the Apostle Peter (2 Peter 3:15-16). It is not addressed to an assembly or to an individual, but to Jews who have professed Christianity. It is classed as a “general” epistle, and was written to Hebrews wherever they were on earth (but especially to those in the land of Israel). Hebrews is placed with the last seven general epistles in our Bibles.
The General Outline of the Epistle
There are two parts to this epistle. The first is the introduction in chapter 1, in which Paul gives his apostolic charge to Timothy. The second is chapters 2-6, which make up the main part of the epistle. In these chapters, Paul gives the pattern of the house of God as to its moral order. He takes up the three main spheres of privilege and responsibility in the house and lays out the proper moral conduct for each respective sphere.
Chapter 1—Paul's apostolic charge to Timothy.
Chapter 2—Paul addresses the subject of priesthood in the house of God.
Chapter 3—Paul addresses the subject of office in the house of God.
Chapter 4—Paul addresses the exercise of gift in the house of God;
Chapters 5 and 6—Adding to these three spheres of privilege and responsibility, Paul addresses fellowship in the house of God. In these last two chapters, he touches on some 12 different relationships that we have with one another in the house, giving the proper conduct suited to each.
The Apostle's Charge to Timothy: 1 Timothy 1:1-5
(Chapter 1)
Chapter 1 is introductory. This can be seen by Paul’s words in chapter 2:1—“I exhort, therefore, that first of all ... ” This shows that the exhortations concerning the order of the house of God begin at that point; all that precedes it, therefore, is introductory. The first chapter is Paul's apostolic charge to Timothy.
The Salutation
Vss. 1-2—Paul writes to Timothy as an "apostle." He mentions his apostleship because he was about to enjoin Timothy with an apostolic charge. He refers to himself as an apostle of “Christ Jesus” (W. Kelly Trans.). In each of his epistles (except Titus), when mentioning his apostleship, Paul speaks of having received it from “Christ Jesus.” (The KJV does not make this distinction, but the more critical translations and interlinears do.) When the Lord’s title (“Christ”) is put before His Manhood name (“Jesus”), it denotes Christ as having completed redemption and gone back into heaven as a glorified Man. Thus, He has taken His Manhood into glory. It was from Christ on high, as a glorified Man, that Paul received his apostleship (1 Cor. 9:1-2). Peter, on the other hand, calls himself an apostle of “Jesus Christ.” When the Lord’s Manhood name of “Jesus” is put before His title as “Christ,” it denotes the One who came from heaven to accomplish the will of God by dying on the cross. It is significant that Peter would call himself such because it was here on earth where Peter received his apostleship (Luke 6:13-16).
Paul’s apostleship was by the commandment of “God our Saviour.” Paul mentions this because it is the particular character of God in grace towards all men that he will emphasize throughout the epistle. “Christ Jesus” is presented as “our hope.” It is not exactly the event of His coming that is our hope here, but He Himself who is the center of the purpose and counsel of God. Hence, the gospel is not merely something that extricates us from the just penalty of our sins; it is also that which brings us into line with the whole system of glory where Christ is the Object and our Hope.
Timothy is spoken of as Paul’s “own son in the faith,” which means that he evidently was saved through Paul’s labours, though it is not mentioned in the account given in the book of the Acts. Three things are mentioned in the greeting as being from “God our Father and Jesus Christ our Lord”—“grace, mercy, and peace.” These three things were the supply that Timothy could draw upon in carrying out his special charge from the Apostle. There would be “grace” to meet every situation, “mercy” with regard to failure in the path, and “peace” for the various trying situations he would encounter.
It has often been noted that when the Apostle addresses assemblies, he mentions grace and peace, but not mercy. As mentioned, thereis mercy available for failing individuals who are repentant. Whereas the Church stands as a responsible corporate witness in this world, and if it fails, as the Christian testimony has done, there is no mercy granted in the sense of it being restored—only judgment. Hence, there will be no restoration of the public testimony of Christianity. It will end its course in this world by being rejected by the Lord and spewed out of His mouth (Rom. 11:13-27; Rev. 3:15).
The Charge and Its End
Vss. 3-5—Paul goes straight to the issue that gave rise to the writing of the epistle. There were “some” at Ephesus who were teaching extraneous and profitless things that would not build up the saints in the most holy faith (Jude 20), and it needed to be put to a stop. Paul had warned the elders at Ephesus at an earlier time of the defection that was coming in that region (Acts 20:29-31). It had now begun, and was gathering momentum with certain teachers among them. By the time of the writing of his second epistle to Timothy, Paul had to report that “all” in Asia (of which Ephesus was the capital) had “turned away” from him and his teaching (2 Tim. 1:15).
In view of the impending apostasy, Paul told Timothy to “enjoin” those who taught in the assembly to “teach no other doctrines” but that which was to “godly edifying.” Paul traced the strange doctrines that were coming in to two different sources:
He labels the first as being “fables.” These were vain imaginations that were being brought in by converted Gentiles from their former heathen beliefs. They were especially of Greek origin.
He calls the second, “interminable genealogies.” These were meaningless details of a historical bearing that were being brought in by converted Jews. (“Interminable” is something that is long, tedious, and tiring; it is a better word than the KJV’s “endless,” because genealogies do have an end, back to Adam.)
Timothy was not to “give heed” to these things because they would not help him or the saints at Ephesus spiritually; such things only “minister questions” rather than “godly edifying.” "Fables" are false ideas borne out of the human imagination running wild in spiritual things. Such are the product of an undisciplined mind at work in the things of God. "Interminable genealogies," in essence, are just meaningless historical facts and trivia that only tire the saints, rather than feed them with spiritual food.
We mustn’t think that these things were problems that troubled the early Church, but would have no relevance in our day. These two things are still a danger in Christian ministry. Have we not heard some, whose minds have not been subject to sound principles of Biblical exegesis, bring forth fanciful interpretations of Scripture that are mere imaginations? And, have we not been pained to listen to that which passes as ministry, but is merely natural, earthly, and historical in content, rather than that which is spiritual? These things may catch the fancy of some, but they do not lay a foundation of truth in souls whereby they are established in the faith (Rom. 16:25; Col. 2:7).
It is quite possible to occupy time in ministry with things that do not build up the saints in the truth. Timothy was to rebuke this kind of profitless ministry and “enjoin” those who would minister in the assembly to “teach no other doctrines” than that which would “further God’s dispensation” (vs. 4 – J. N. Darby Trans.).
Furthering “God’s dispensation” has to do with setting forth the Christian revelation of truth in a way that the saints understand their calling in Christ and their respective responsibilities in the house of God, both individually and collectively. The special revelation of truth in Christianity that has been delivered to the saints in connection with the present calling of the Church is heavenly in character rather than earthly (Jude 3). It is a new thing distinct from the legal system in the Mosaic economy, and it should be the focus of the ministry in God’s house in Christianity. Furthering the present dispensation is not accomplished by teaching doctrinal truth concerning the Church merely, but also includes that which regulates practical matters pertaining to the moral order of life in God’s house. (Teaching things that pertain to the place of men and women in the house of God, as Paul does in chapter 2, is an example of furthering God’s dispensation in this practical sense.) While the object of Christian ministry is to present Christ in His glory and beauty, the purpose of Christian ministry is to “further God’s dispensation” in the souls of believers.
Vs. 5—The “end” (the goal) in view of the Apostle’s “commandment” (charge) to Timothy was that a right spiritual state would be found in the saints so that they would walk according to the due order of God’s house, and thus, a proper testimony would be rendered by them to the world of God’s true character.
This right spiritual state that Paul desired in the saints, is summed up in three things—“love out of a pure heart,” “a good conscience,” and “faith unfeigned.” A person in this desirable state of soul will have:
Love out of a pure heart—which is a heart of love toward all with right motives. Impure and ulterior motives only hinder true Christian love.
A good conscience—is not obtained by making sure that we never fail in our Christian walk; no one would have a good conscience if that were the case, for "we all often offend" (James 3:2). Rather, it is to have an honest heart that judges self regularly.
Unfeigned faith—is unwavering confidence in the goodness of God.
We see from this that the aim of the charge was not merely to produce orthodoxy of doctrine among the saints, but to also produce moral suitability to God’s character in the saints. Paul’s point is clear; teaching sound doctrine that furthers God’s dispensation produces practical results in the saints. This supports the old adage that "our doctrine forms our walk." Good doctrine leads to a good walk; false and profitless teaching will not accomplish this. In fact, such erroneous teaching leads to ungodliness (2 Tim. 2:16). For this very reason, "sound doctrine" is insisted on 7 times in this epistle (chap. 1:10; 4:1, 6, 13, 16; 5:17; 6:1).
Hence, in summary, the charge to Timothy was to “further God’s dispensation” by teaching the doctrines of grace, to the “end” that the saints would be found in a suited state to be led in a line of conduct that was befitting to the order of God’s house.
A Parenthesis: 1 Timothy 1:6-17
The Right and Wrong Ways to Achieve the Moral Conduct Suited to the House of God
Vss. 6-17—Paul breaks off speaking of his charge to Timothy to show, in a parenthesis, that there is a right way and there is a wrong way of producing the right moral conduct in the saints. In these verses, he contrasts the Law and grace, and shows that grace is the only way to produce the desired moral conditions mentioned in verse 5.
This digression was necessary because there were many who had the mistaken idea that adhering to legal principles in one’s life would accomplish the desired end of practical holiness and higher spirituality. Paul shows that such a notion is a misuse of the Law, and such legality will not make any real and lasting effect in the saints. Then, he points to his own life to show what grace can do; it transformed the most impossible case in history. Grace turned the chief of sinners into a model Christian whose life became a pattern for all who would believe thereafter.
Vss. 6-7—Paul says that there were “some” who were lacking (“missed”) the moral qualities stated in verse 5 and had “turned aside” from the doctrines of grace that furthered God’s dispensation. These men were pushing another line of things which Paul calls “vain jangling.” This element was of a Jewish origin (Judaizing teachers) and was the bane of the Christian testimony in the early Church; many epistles warn against this error of mixing Law with grace. Sad to say, Judaic principles still run strong in many Christian circles today.
These judaizing teachers imagined themselves to be “teachers of the law,” but they didn’t “understand” what they were teaching. They were “strenuously” affirming that Christians needed to keep the Law. These men were teaching from the Old Testament Law of Moses, but they were misapplying it altogether. This shows that it is possible to use Scriptural words and phrases in Bible teaching, and yet not know the true meaning and application of them. Let us be careful, therefore, to be “rightly dividing the Word of Truth” when expounding the Scriptures (2 Tim. 2:15).
Vs. 8—Paul goes on to show that "the law is good" if it is used properly. He rightly labelled the produce of human imagination as mere fables (vs. 4), but he couldn’t say that about the Law. It was God’s Law and it was “holy, and just, and good” (Rom. 7:12). It could be used by the Christian to condemn evil and show that the judgment of God was against such who did evil. Thus, it is a useful tool in showing a person that he is a sinner. But, Paul says, “the law has not its application to a righteous man”—that is, a person whom God has declared righteous through his belief of the gospel (Rom. 3:22; 4:5). In Scripture, a Christian is viewed as having died to the law (Rom. 7:4-6). Since the law has nothing to say to a dead man, it has no claim on a believer whatsoever (Rom. 6:14). The legal teachers in Ephesus, evidently, didn’t know this and were attempting to bind the obligations of the law upon Christians, and thus, were making the Mosiac law the rule or standard for Christian living. But the law is not the Christian’s standard—it is Christ. The rule for Christian living is the life of Christ, which is much higher in moral character than the legal commandments of Moses. In fulfilling “the law of Christ,” which is to emulate Him in our walk and ways (Gal. 5:2), we go far beyond “the righteous requirement of the law” (Rom. 8:4; Rom. 14:8-10).
While “the law is good, if a man use it lawfully [properly],” it can also be misused; and if used wrongly, it works mischief among the saints—as Paul’s epistle to the Galatians shows. The law was not designed to give a person holiness; it demanded it of him, but it did not have the power to produce it in him. To insist on the principle of law-keeping for the Christian life is to misunderstand the true meaning and proper use of the law.
The Law Condemns Sinners
Vss. 9-11—The correct use of the law is explained in this next series of verses. Its great purpose is not (and never was) to make men walk rightly, but to show that the judgment of God is against every evil principle in man. It is a sword for the conscience, giving men the knowledge that they have sinned (Rom. 3:20), but it has no power to produce good in man (Rom. 3:19; Gal. 3:19).
Paul illustrates this point by listing a number of offenders whose lives the Mosaic Law condemns. Nine of the Ten Commandments are covered in these things. “Lawless and disobedient,” “ungodly and for sinners,” “unholy and profane,” refers to those who violate the first table of commandments in a general way. The first table (the first four commandments) has its bearing on man’s responsibility toward God. “Ungodly,” refers to living without reference to God. “Unholy and profane,” has to do with corruption in holy things pertaining to God.
The rest of the list pertains to the second table of the law; it has to do with man’s responsibility toward his fellow man.
“Murderers of fathers and murders of mothers.” This violates the 5th commandment: “Honour thy father and thy mother” (Ex. 20:12).
“Manslayers.” This violates the 6th commandment: “Thou shalt not kill” (Ex. 20:13).
“Whoremongers” and “them that defile themselves with mankind.” This violates the 7th commandment: “Thou shalt not commit adultery” (Ex. 20:14).
“Menstealers.” This violates the 8th commandment: “Thou shalt not steal” (Ex. 20:15).
“Liars” and “perjured persons.” This violates the 9th commandment: “Thou shalt not bear false witness” (Ex. 20:16).
The phrase, “And if there be any other thing that is contrary to sound doctrine,” summarizes all the commandments, and in a sense, includes the tenth commandment—“Thou shalt not covet.” The other commandments pertain to acts, but this has to do with an inclination of the heart. Paul seemed to come to an understanding of his breaking of the tenth commandment sometime after his conversion (Rom. 7:7-9). Many expositors believe that he learned this when he went to Arabia and passed through the exercises of Romans 7:7-25, and thus, found practical deliverance from the indwelling sin-nature.
Paul adds that this correct use of the Law is “according to the glorious gospel of the blessed God” which he preached. This shows that the Law is in complete accord with the gospel, in the sense that both uphold the holiness of God. However, the standard of holiness proclaimed in the gospel is far higher than that stated in the Law, for the gospel of the glory of God centers around a glorified Christ. Hence, in announcing the gospel, Paul says, "All have sinned, and come short of the glory of God" (Rom. 3:23). He does not say, "All have sinned and have come short of the Law."
In speaking of "the gospel of the glory of God," Paul is referring to the highest and fullest character of the gospel preached in the Christian era. Elsewhere, he said that he preached "the gospel of the grace of God" (Acts 20:24). These are not two different gospels, but two aspects of the same gospel. The gospel of God's grace announces that God has come down in the Person of Christ, who has accomplished redemption for all mankind. The gospel of God's glory announces that God has raised Christ from the dead and seated Him at His own right hand in the glory. This second aspect of the message tells the fact that there is a glorified Man at God's right hand and that the believer has a position of acceptance there in Him. The other apostles preached the Gospel of the Grace of God; Paul preached it too, but he had a special commission to preach the Gospel of the Glory of God, and therefore, he calls it "my gospel" (Rom. 2:16, etc.)
Stating that God is “the blessed God” coincides with the burden of the Apostle in this epistle. Blessed, means “happy.” The disposition of God as a happy God who desires the blessing of His creatures is in keeping with "the testimony" that is to be "rendered" in this "due time"—the Day of Grace (chap. 2:6). The concept of a "blessed God" is quite the opposite of the ideas that the heathen have of God. They design their idols and images according to their ideas of God, and invariably they depict Him as being sad or angry. The gospel, on the other hand, presents God as He truly is—a happy God who desires the blessing of His creatures.
Grace Converts and Transforms Sinners
Vss. 12-17—In contrast to the Law which condemns sinners, grace converts sinners! Paul points to his own conversion as an outstanding example of the power of grace. It converted him; this is something that the Law couldn't do. The terms of the Law are inflexible and can only condemn a person to death when its terms are not met. But the greatness of “the gospel of the glory” caused Paul (then Saul of Tarsus) to see himself in a light that he had never seen before—as a sinner who had come short of that great glory (Acts 9:3-6). Until that day, he actually thought that he had kept the Law (Acts 23:1), but when the glory of God shone into his soul, he made two great discoveries:
First—that he was a “blasphemer, and a persecutor, and injurious [an insolent overbearing man].” (Being a “blasphemer” means that he had broken the first table of the Law; being “a persecutor and injurious” means that he had also broken the second table—James 2:10.)
Second—the other great discovery he made was that Christ is the Saviour of sinners.
The gospel enlightened him; it gave him to see himself as a sinner and to see Christ as the Saviour. The gospel caused Paul to see himself as God saw him, and it turned him to the One whom he had rejected, confessing Him as “Lord” (Acts 9:5). There were now two divine things that operated in his soul: "mercy" (vs. 13) and "grace" (vs. 14); these are two things that the Law cannot offer people who realize that they have sinned against God. See Hebrews 10:28.
Vs. 15—The conclusion of the matter is that the "faithful saying" that magnifies the mercy and grace of God in the gospel is "worthy of all acceptation." That is, it is worthy to be accepted by all men. If God can save "the chief of sinners" through His mercy and grace, He can save anybody who accepts the message of the gospel in faith!
Vs. 16—Paul mentions another reason why he "obtained mercy"—his conversion was to be a model ("pattern") for "them which should hereafter believe on Him to life everlasting." The mercy and grace of God not only saved Saul of Tarsus from hell, but it transformed him into a model Christian! Through the power of God, the ultimate sinner became the ultimate saint. This was accomplished by grace—not by the Law. The good news is that that same grace can transform all who believe the glorious gospel. Since Paul's Christian life is a pattern for us, it is not wrong to seek, by grace, to emulate his life of faith and devotion, self-sacrifice, etc. (Eph. 5:1; Phil. 3:17).
Vs. 17—Recalling the incredible mercy and grace of God toward him, Paul breaks into a doxology of praise to "the King of the ages, the incorruptible, invisible, only God." God is the King of the ages: He is "incorruptible" as to His divine nature and "invisible" as to His inscrutable ways. If Timothy had this great Person before his soul, he would not lack in devotion or energy in carrying out Paul's apostolic charge.
Hence, this parenthetical digression teaches us that the necessary state needed in the saints for them to walk according to the due order of the house of God cannot be reached by law-keeping, but by a sense of grace working in the heart.
The Charge Continued: 1 Timothy 1:18-21
Vss. 18-21—Paul returns from his digression to resume the charge begun in verses 3-5. He adds something further here to what he had already said to Timothy—he reminds him that God had chosen him for this work. There were "prophecies" that had gone out before in regard to Timothy's gift and usefulness in the service of the Lord. Brethren had prophesied under the power of the Holy Spirit that God would use Timothy in His service. The elders recognized this too, and they gave him the right hands of fellowship (chap. 4:14). This is brought in here because Timothy might have raised a question as to his fitness for this work. However, knowing that God had spoken about him, by the Spirit, and that the elders had assented to it, he could rest assured that God would supply the grace to carry out the commission.
Holding Faith and a Good Conscience
Vs. 19—But there was something more; if Timothy was going to lead the saints in a line of conduct suited to the house of God, he needed to pay attention to the state of his own soul by “holding faith and a good conscience.” The moral state which Timothy was to labour towards in the saints was to be found in himself as well. Perhaps the reason why Paul does not mention "charity [love]" here, as he does in verse 5, is because it was obvious that Timothy dearly loved and cared for the saints (Phil. 2:20).
Firstly, Timothy needed to be “holding faith.” This is a reference to the inward energy of the soul's confidence in God—Timothy's personal faith. This needed to be held up bright and simple, not so that he could maintain the salvation of his soul—that was eternally secure—but to guard against doubts that the enemy would put into his heart that would disturb his confidence in God. It should not come as a surprise to us that Satan is trying to break down the Christian's faith—especially in those who are engaged in the service of the Lord. He often uses the trying circumstances of life to raise a question in our hearts as to whether God really cares and is providing for us. When doubts like this come—and they surely will—we will need to lift up "the shield of faith" and "quench" those "fiery darts" (Eph. 6:16) by remembering that "all things work together for good to them that love God" (Rom. 8:28). The first sign of a person's faith wavering under the pressure of the enemy in this way, is that he becomes discouraged in the path; let us be on guard (1 Peter 5:8).
Secondly, Timothy needed to hold "a good conscience." This is not maintained by never sinning, which would be unrealistic, because "we all often offend" at times in some way or another (James 3:2). A good conscience is held by regularly judging ourselves. Daily self-judgment, even in the smallest things, is essential to being kept from drifting onto the rocks and making spiritual shipwreck. The simple and honest confession of sin, coupled with true repentance, brings the soul back into communion with God (1 John 1:9). Keeping short accounts with God (not waiting for some other more convenient time to confess a sin to Him) is a necessary exercise in maintaining a right state of soul.
A "good" conscience is different from a "purged" conscience (Heb. 9:9, 14; 10:1-2, 12-14). The first pertains to our state and the second to our standing before God. When a person understands the finished work of Christ and rests in faith upon it, the Spirit of God comes to dwell in the person and gives him a purged conscience in regard to the eternal penalty of his sins. But a believer with a purged conscience can lose a good conscience by allowing sin in his life. He does not lose his salvation, but his communion will be interrupted, and thus, confession and repentance will be needed to regain it.
When a person puts away a good conscience by refusing to judge himself, as Paul says some were doing, he will make "shipwreck concerning the faith" (W. Kelly Trans.). J. N. Darby notes that the second use of the word "faith," in verse 19, refers to the doctrine of Christianity—the revelation of truth that was once delivered to the saints (Jude 3). As a rule, when the article "the," is in the text before the word "faith," the term is referring to the Christian revelation of truth. When the article is not there, it is referring to one's personal confidence and trust in God. Hence, making shipwreck concerning "the faith," means that a person veers off course concerning the truth. It may be ever so slight at first, but as time passes, the line of digression becomes more evident. The truth doesn't become shipwrecked; it is what the person holds as to doctrine that becomes defective. Since bad doctrines rarely travel alone, his theology will gather more and more erroneous points as time progresses.
For a Christian to sin is grievous enough; but what is worse, is the unwillingness to judge it. It is this that causes a person to get on a course that leads to shipwreck. It begins with allowing some sin, however small it may be, to go unjudged. As a consequence, he loses a good conscience and becomes uneasy about being constantly burdened about it. Almost invariably, he will alter his doctrine to accommodate and justify his course—but it will be to his own spiritual destruction, as far as his personal testimony regarding the truth is concerned.
Vs. 20—Two men ("Hymenaeus and Alexander") are mentioned as examples of believers who had made shipwreck of their Christian testimony. They serve as a warning to all who are not careful to hold "faith and a good conscience." These men came under the judgment of the Apostle and were "delivered to Satan that they may be taught by discipline not to blaspheme." They veered off course so severely that they had the audacity to teach things that were derogatory to the Persons of the Godhead—which is what blasphemy is. They were put out of fellowship (excommunicated) by the Apostle and left in the outside world where Satan could deal with them.
We also see in this that there is an aspect of practical salvation from the enemy of our souls by being within the assembly. These men were put outside of it, and thus, they lost this protection. J. N. Darby said, “In the assembly (when in its normal state) Satan has no power of that kind. It is guarded from it, being the dwelling place of the Holy Ghost, and protected by God and by the power of Christ. Satan can tempt us individually, but he has no right over the members of the assembly as such. They are within, and, weak as they may be, Satan cannot enter there. They may be delivered to him for the good. This may take place at all times ... . Within the assembly is the Holy Ghost; God dwells in it as His house by the Spirit. Without is the world of which Satan is the prince. The apostle (by the power bestowed on him, for it is an act of positive power) delivered these two men into the power of the enemy—deprived them of the shelter they enjoyed” (The Synopsis of the Books of the Bible – on chapter 1:21).
If we can take something from the meaning of the names of these two men as indicating their character, we would get a serious warning. "Hymenaeus," means, "wedding song." It implies that he had a lovely exterior in his personal manner. While we all should seek to be Christ-like in our character, if it is not real, it can be deceptive. There is a danger of becoming enamoured with individuals who speak in a lovely way and have a good demeanour. We could be taken off guard by it. Perhaps this man could present himself very well, but he held blasphemous doctrines! Let us be warned of such people. "Alexander" (It is probably the same person mentioned in 2 Timothy 4:14-15.) means, "man defender." This man was in direct opposition to Paul's ministry, which gives no place to the first man in the things of God. His name suggests that he resisted and opposed that line of truth and sought to give a place to man in the flesh in the Church of God.
In summary, Paul has insisted on two things that are essential to maintaining a good state of soul in the service of the Lord:
"Faith," which brings God in.
"A good conscience," which judges self and keeps sin out.
Without these two things, Timothy would not be able to "war a good warfare." He would be unable to stand before the enemy in the conflict of the faith—and neither will we.
Thus, the apostolic "charge" that Paul gave to Timothy was not to go out and put on a display of miracles, or to do something that would draw attention to himself; it was simply to lead the saints in a line of conduct that was befitting to the order of God’s house. This was to be accomplished by teaching the doctrines of grace that further God's present dispensation in Christianity, to the end that the saints would be found in a proper state and walking according to the due order of God's house. Timothy then, was to lay out the pattern of the house for them to follow; this is taught in the following chapters of the epistle.
The Order of the House: 1 Timothy 2-6
(Chapters 2-6)
In order for Timothy to present the order of the house to the saints, he needed to have a good understanding of it himself. Paul wrote this epistle for that very purpose. He said, “These things write I unto thee, hoping to come unto thee shortly: but if I tarry long, that thou mayest know how one ought to conduct oneself in God’s house” (chap. 3:14-15). This being the case, in chapters 2-6, Paul sets before Timothy the order of the house and the proper conduct suited to each sphere in it. The three spheres of privilege and responsibility in the house of God—priesthood, office, and gift—are taken up one at a time, and the due order for each is carefully outlined. Timothy was then to use this pattern as his guide in leading the saints in a line of conduct that would be suited to the house.
In a similar way, Ezekiel was given the pattern of God’s house for the coming millennial kingdom of Christ. He was to “show” the “pattern” of the house to "the house of Israel," to the end that they would be “ashamed of their iniquities” (Ezek. 43:10). By discovering what God’s order was for His house, the people of Israel were to learn how far off they had gotten from God's ideal, and it would produce repentance in them. The Lord not only wanted Ezekiel to “show” the people the pattern of the house; he also wanted the people to “measure” it for themselves. Measuring would suggest having something more than an intellectual understanding of truth of God's house. It would be something deeper, involving a personal acquaintance with this truth. This is an exercise that we all need to have in connection with God's house today.
As was the case in Ezekiel's day, if we learn the proper order of God’s spiritual house as presented in Scripture, we will be quite amazed at how far off things in Christendom have deviated from God’s order. It should result in every exercised person stepping away from all unscriptural Christian fellowships that do not bear the marks of the due order of God's house (2 Tim. 2:19-22).
Priesthood in the House of God: 1 Timothy 2
(Chapter 2)
Paul begins with the highest sphere of privilege in the house of God—priesthood. To function as a priest in the immediate presence of God is indeed the greatest privilege that we can have in His house. Fittingly, Paul takes up this sphere first.
Priesthood has to do with approaching God in prayer and with praise and thanksgiving. The word “priest,” means “one who offers.” Unlike the Mosaic system of approach to God (Judaism), where a certain family was designated as priests among the people and had exclusive rights to the priesthood, the Bible teaches that all believers are priests in Christianity. First Peter 2:5 says, “Ye also, as lively [living] stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” "Ye," in this verse, refers to the whole Christian company. And, Hebrews 10:19-22 encourages Christians as a whole to draw near to God by entering into "the holiest" (the immediate presence of God) to offer their spiritual sacrifices to Him. This is something that only priests can do. It says, “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.” Again, the "us," and the "our," in these verses, refer to Christians generally. Thus, all Christians are exhorted to "draw near" to God and to function as priests because they are priests. And again, in Revelation 1:5-6, all whom the blood of Christ has washed—which is every Christian—are called "priests unto God and His Father." Hence, all Christians are priests today in Christianity.
There are two ways in which we approach God as priests: to entreat Him in prayer, and to offer praise. The focus in this chapter is more on the former than on the latter.
The Prayers of the Priests
Vss. 1-7—God intended that His house would be characterized by prayer; this has always been the case. In the days when it was made of stones and timber, it was called, "A house of prayer for all the peoples" (Isa. 56:7; Mark 11:17), and it should still be that today. The great point that Paul makes in this chapter is that petitions are to ascend to God, from the house, in view of supporting and advancing the great cause of God in this world today. It is His desire that His character as the Saviour-God and the Creator-God would be manifested in this world. We are, therefore, to pray to that end.
Four Kinds of Petitions are Mentioned
"Supplications,"—which are earnest pleadings that arise from special needs.
"Prayers,"—which are general expressions of dependence and need.
"Intercessions,"—which are entreaties on behalf of others who are in need.
"Thanksgivings,"—which are the expressions of gratefulness to God for His love, goodness, and care.
Two Main Areas of Prayers and Petitions
These various prayers and petitions are to be made in regard to two main areas of concern:
Those inside the house of God (vs. 2)
Those outside the house of God (Vss. 3-7)
These concerns have to do with the Christian's dual testimony in this world. The first is in connection with the testimony that we live before "all men" (vs. 1), and the second is in connection with the testimony we speak to "all men" (vs. 4).
Prayer For Those In the House
Vss. 1-2—Firstly, prayers are to be made for "all men; for kings, and for all that are in authority" that they would allow those in the house of God to live a "quiet and peaceable life in all godliness and honesty" in this world. "Godliness" is in relation to God and "honesty" is in relation to our fellow men. This was a real concern for believers in the day in which Paul wrote this, because many of the Roman emperors were terribly hostile toward Christianity and it resulted in much persecution against Christians.
Some have thought that these verses are teaching that we should pray that God would help the politicians and governors of the world with their day to day responsibilities in their governmental offices. However, this verse is not speaking of that. Such ideas have led Christians to mistakenly think that they should try to help those in government because God has told us to pray to that end. This has resulted in Christians getting involved in political issues and causes. Prayer, here, is in connection with God providentially overruling the leaders in government in view of Christians being allowed to live unmolested, as God would have them to live, and thus, to be able to act as His vessel of testimony in this world.
Praying that we would be able to live "a quiet and tranquil life in all piety and gravity" indicates that the Christian life is not to be marked by being in high profile positions of greatness in this world (Jer. 45:5). Nor should we be asserting our rights as though we were citizens of this world. Our "commonwealth has its existence in the heavens" (Phil. 3:20) and we are not to involve ourselves in worldly disputes and political struggles on earth. As sojourners, we are passing through this world; we are "in" it, but we are not "of" it (1 Peter 2:11; John 17:15-16). We leave those issues to the men of the world: "Let the potsherd strive with the potsherds of the earth" (Isa. 45:9).
It is noteworthy that Paul does not mention imprecatory prayers being invoked against those in government who persecute Christians, even though they were experiencing that very thing in that day. Being vindictive, in any way, would render an improper testimony of God's true character before the world.
Prayer For Those Outside the House
Vss. 3-7—The house of God should not only be a place where prayer ascends to God on behalf of all in the house, but it should also be a place in which a testimony of His grace flows out to all men. Hence, prayers should be made for the furtherance of the gospel testimony to those outside the house; such prayers are "good and acceptable in the sight of God our Saviour."
Vs. 4—God's disposition toward men is to be known through His house. His desire is twofold—"that all men should be saved," and also, that all who do get saved might "come to the knowledge of the truth" (John 3:17; 2 Peter 3:9; Ezek. 33:11, etc.). These two things are to be known by what men see in, and what men hear from, Christians. It means that we should all be engaged in the furtherance of the gospel testimony in one way or another. By adding, "...and come to the knowledge of the truth," we learn that God wants us to be intelligent depositories of the truth so that we can be used in the dissemination of it.
Vss. 5-6—The testimony that is to be rendered is that there is "one God" and "one Mediator between God and men, the Man Christ Jesus." The hearts of men have always yearned for a mediator, or a go-between (Job 9:32-33); the testimony of the gospel is that God has provided such a Mediator in His own Son. In order for someone to be an acceptable mediator between God and man, he must be both God and Man, which Christ is. Being the God-appointed Mediator, points to the fact of Christ's deity and Christ's humanity. The fact that there is "one" mediator indicates that men cannot come to God for salvation any other way but through Him. Some will tell us that we must go through Mary, or through the so-called venerated saints of by-gone days, or through the clergy, but the gospel announces that men are to come to God through Christ, and through Him alone (Heb. 7:25).
The gospel states that there is "one God." This is the sum of the message of the Old Testament concerning the Person of God (Deut. 6:4). Christianity does not deny this truth but adds that since redemption has been accomplished there is now "one Mediator" (Heb. 8:6). As noted in chapter 1:1, the use of the term, "Christ Jesus," indicates that the Mediator who has accomplished redemption is a glorified Man at the right hand of God. It is not Christ come here as a Man on earth who is the Mediator. His life, perfect as it was, could not bring man to God. It is His death, resurrection, and ascension to glory that brings believers into favour and blessing before God (Rom. 4:25-5:1). This is the truth that is to be announced in the gospel.
"Who gave Himself," indicates the voluntary sacrifice of Christ (John 10:17). This is mentioned at least six times in Scripture (Matt. 20:28; Gal. 2:20; Eph. 5:2, 25; 1 Tim. 2:6; Titus 2:14). His finished work on the cross was "a ransom for all." This indicates that a price has been paid to make propitiation "for the whole world" (1 John 2:2; 4:10; Rom. 3:25; Heb. 2:17). This aspect of Christ's work on the cross has made the whole world saveable; it does not mean that the whole world is (or will be) saved. Propitiation is the Godward side of Christ's work, which has satisfied the claims of divine justice in regard to the whole outbreak of sin in the creation. The result of propitiation being made is that God is now able to call the whole world to come to Christ the Mediator to be saved.
Christ's death on the cross being "a ransom for many," an expression found Matthew 20:28, emphasizes substitution. This is the other side of Christ's work in atonement. Propitiation is what is announced to the lost in the gospel; substitution is what is to be taught to believers, whereupon, they learn that Christ took their place in judgment (1 Peter 3:18—"the just for the unjust"). This produces devotion of heart to Christ. Hence, propitiation is "for all," but substitution is "for many" (Isa. 53:12; Matt. 20:28; Rom. 5:19; Heb. 9:28), because not all will believe (2 Thess. 3:2). Substitution is not the subject here; Paul is focusing on the testimony of the gospel to all men.
These facts of the gospel are to be "testified in due time"—the Day of Grace. It should be noted here, that there is no mention of this gospel testimony being conducted through a mission board of evangelists or by any other man-made organization. We mention this, because many Christians are under the impression that the way they are to fulfill this call is to join some evangelistic organization that outfits them and sends them into the mission field. And that those who do not feel "called" to this work need not concern themselves with evangelism. However, "the testimony to be rendered in due time" is to be the common interest of all who compose the house of God; all should be interested and involved—in one way or another—in furthering this testimony.
Vs. 7—Paul speaks of himself as being a special vessel for this work, being appointed by God as "a preacher," "an apostle," and "a teacher," to bring the message to the Gentile world.
The Deportment of the Priests
Vss. 8-15—In the latter part of the chapter, Paul delineates the proper deportment of the priests—both "the men" and "the women." We see at once that there is a difference in the roles that each have in the house.
The moral order in God's house concerning these roles is not a Christian revelation; it is something that was known in the world long before Christianity and Judaism came along. Paul traces it back to the creation (vs. 13); this order was instituted by the Creator-God. The Christian revelation of truth upholds this order, but it has not introduced it. In this way, we bear witness to God, not only as the Saviour-God, but also as the Creator-God. We can see in a mere glance at this passage that God would have the men to be involved in public activity in His house, and for the women to be in a supportive role with a quiet demeanour.
The truth contained in these verses is very much challenged, rejected, and explained away by Christians today. The Church, generally, does not want it and would rather have an order of its own making in which the roles of the men and the women are inter-changeable. Much confusion has come into the house of God as a result. However, to reject this order for the men and the women in the house of God is to deny God His rights as the Creator! And, to do it in His house is outrageous!
The Men
Vs. 8—Paul makes no excuses for what he is about to say; he lays out God's order clearly and simply. He shows, first of all, that the public verbal testimony of the house is to be carried out by the men. He says, “I will therefore that the men pray everywhere [in every place].” The words, “every place” are very broad and would include public gatherings of any kind—assembly meetings, etc. Paul does not prohibit the women from praying (1 Cor. 11:5; 1 Peter 3:7), but he never says that they should pray "everywhere [every place]," as the men. Hence, we conclude from this, that the men are to do the public praying in the house of God. Elsewhere, Paul indicates that the services of public preaching and teaching should also be carried out by the men. In connection with those public functions, Paul says, "Let the prophets speak...." (1 Cor. 14:29). He doesn't say, "Let the prophetesses speak...."
It is clear from this passage that all public action in the house of God is to be carried out by the men. In many denominational churches this privilege has been limited to a special class of persons—the so-called Pastors and Ministers, but this is not what Paul teaches here, or anywhere else in his epistles. He does not say, "I will that the clergy pray...." Nor does he say, "I will that the gifted men pray..." He simply says, "the men." This refers to the men, in general, being the public mouthpieces of God's people. Hence, whenever a mixed group of Christians are gathered together for prayer or on some other occasion, it should be the men, and not the women, who carry out this priestly function.
Three things are to characterize the men in exercising their priesthood publicly:
Firstly, they are to do it "lifting up holy [pious] hands" to God. From other references in the New Testament (Galatians 2:9; Hebrews 12:12; James 4:8, etc.) we learn that the Spirit of God uses "hands" in a figurative sense, and we conclude that he uses it in is the same way here. Hence, the men are not to be lifting up their hands to God literally when they pray, but metaphorically. It speaks of approaching, or drawing near to God, in expressed dependence. By stipulating that their hands are to be "holy," Paul indicates that the lives of the men who pray publicly must be in accord with the holiness that characterizes the God whom they address (1 Peter 1:16). Similarly, Isaiah warned the priests of his day, "Be ye clean, that bear the vessels of the LORD" (Isa. 52:11). Nothing could be more inconsistent and obnoxious than someone carrying on priestly privileges publicly whose life privately is in disorder and unholiness. Such hypocrisy is of the worst order and is not in accord with "the testimony to be rendered" in this "due time."
Secondly, the men are to pray "without wrath." This means that our prayers are not to be vindictive or malicious. Public prayer should not be used to make veiled attacks on someone. Having ill-feelings toward someone and praying against them is certainly not in keeping with the spirit of Christian grace. Prayers of this nature manifest an unforgiving spirit, which is anything but Christian in character.
Thirdly, the men are to pray without "doubting [reasoning]." Those who lead in the public prayers of the saints are to pray in faith, believing that if their petitions are according to the will of God, they will be granted (1 John 5:14-15). How can someone lead the saints in prayer when he doesn't believe that God will answer the prayer?
Sometimes, men will not take part in the public prayers in the assembly because they feel that they are not in a priestly state to do so. But to back out of priestly function because of a poor state of soul is not the answer. The answer is that the men should judge themselves so that they would be in a right state for the Spirit of God to lead them in this public function. This shows us that it is one thing to be a priest and another to be priestly.
The Women
Vss. 9-15—Paul then passes on to delineate the proper conduct and dress of the women in the house of God. The word "women," is generic throughout the passage; it does not refer to married women only, but to all women in general. What Paul is about to lay before Timothy regarding this subject is hotly contested and rejected by most in today's Christian world. The common practice of the Church today is to have a “one-role-fits-all” position in the house of God for brothers and sisters. And thus, it is accepted in almost every place of Christian worship that women should preach and teach publicly, as the men do. But this is clearly unscriptural (1 Cor. 14:34-35; 1 Tim. 2:11-12).
Vss. 9-10—Paul sets forth the demeanor and the attire that is desirable for the women in God's house. He says, "In like manner also, that the women in decent deportment and dress adorn themselves with modesty and discretion." There are two things here: "deportment" and "dress." Deportment has to do with the manner in which the women conduct themselves, and dress has to do with their clothing. Paul emphasizes both because it is quite possible to obey the letter of Scripture in outward things as far as clothing is concerned, but in spirit to be far from the proper demeanor. Since God does not want hypocrisy in His house, the women are to "adorn themselves with modesty and discretion" in their "deportment" and in their "dress." In adding "discretion," Paul shows that all is to be done with wisdom and discernment. This is needed because some have taken up with being modest and have gone to extremes in clothing in trying to do it—to the point of drawing attention to themselves—which defeats the purpose of Paul's exhortation.
He mentions four fashion accessories that are not to be overdone in "women professing godliness." The first is elaborate hairstyles ("broided hair"). Hamilton Smith said that the women were "to beware of using their hair that God had given them as the women's glory for an expression of natural vanity of the human heart." The other three fashion items have to do with ornate jewelry and clothing: "gold," "pearls," and "costly array." It is clear from this, that the women are not to draw attention to themselves with ostentatious apparel. Such a display would not portray the quiet and retiring demeanor that God intends the women to have in the testimony of His house.
Vss. 11-12—Next, the Apostle speaks of the subjection that should characterize the demeanor of the women. He says, "Let a woman learn in quietness in all subjection, but I suffer not a woman to teach, nor to usurp [exercise] authority over the man, but to be in quietness." We can see from these verses that the fitting deportment of women in the house of God is that of a retiring and submissive spirit. They are not to take a leading (or teaching) role. Many have thought that Paul was referring to assembly meetings here, but the subject of the house of God is larger than the sphere of the assembly. It includes the assembly, but it is not restricted to it. (1 Corinthians 14:34-35 is narrower in scope, speaking specifically of the conduct of the women in the assembly meetings.) We have already mentioned that God's house is not the meeting room or the hall where Christians gather. Its order is not to be recognized only when believers are assembled for prayer, worship, and ministry, but at all times. Christians "are" the house of God and are, therefore, in it at all times (Heb. 3:6; 1 Peter 2:5). Whether we are assembled for prayer and worship, or whether we are at work, at school, running errands, etc. We are always in God's house and must conduct ourselves accordingly at all times. Hence, a woman should not assume the role of exercising authority over men in any sense, whether it is in the home or on the jobsite, or in any other place—including, of course, the assembly. It is not in keeping with the testimony that God would have to go forth from His house.
Knowing that this passage of Scripture is referring to a wider sphere than the assembly meetings helps us to understand why Paul said, "in quietness," and not "silence," as it is mistakenly translated in the KJV. If it were "silence," then it would mean that the women are never to speak in any situation of life—since we are in the house of God at all times! "In quietness," implies that they can speak, but not in a leading or teaching role in the presence of men. It is significant, however, that the word "silence" is rightly translated, as such, in 1 Corinthians 14:34-35, in connection with women desiring to speak in assembly meetings. The only woman in the New Testament who assumed a role of public teaching was Jezebel! (Rev. 2:20) Any woman who takes that role now is putting herself in company with the most outrageous woman in the Bible.
Women are to teach in the house of God, but it should be those of their own gender (Titus 2:4-5), and children (2 Tim. 3:15; 2 John 4). This shows that sisters have a very valuable and useful ministry in God's house. We should not think that because a woman's ministry is exercised in private, in the domestic sphere, that it is any less important than that of the men.
Three Reasons Why Sisters Have a Subordinate Place in the House of God
Vss. 13-14—Paul gives two main reasons why sisters have a place of submission in Christianity. (He adds a third reason in Ephesians 5:22-24.) They are:
1) Creatorial
“For Adam was first formed, then Eve.” (vs. 13) God could have made the man and the woman at the same time, as He did with all of the other creatures, but He chose to make Adam first. He did that to indicate that it was His intention, from the beginning, that the man should have the place of leadership in the creation. Men have not taken or seized that place (as some think); it was given to them by God, as indicated in His creatorial order. The fact that God made man the stronger gender (physically and emotionally) confirms that it was His mind from the beginning that the man should be the leader (1 Peter 3:7).
2) Governmental
“Adam was not deceived, but the woman being deceived, was in the transgression” (vs. 14). When Eve acted independently by taking the lead in Adam’s household, failure came in. Her place from that time on would be that of subjection to her husband. It was God’s governmental judgment upon her. This may seem a little severe; nevertheless, the Lord said to the woman, “Thy desire shall be to thy husband, and he shall rule over thee” (Gen. 3:16).
"Adam was not deceived." When Adam transgressed and took the forbidden fruit, he did it with his eyes open, knowing better. This was not so with Eve; she was honestly deceived in the matter. Being weak through affection, Adam identified himself with his wife's sin, and thus, with the consequences of her sin. Typically, it speaks of Christ who fully understood the consequences of identifying with our sin, and how He did it out of affection for us (Rom. 5:14; Eph. 5:25). What the first Adam did through weakness and sin, the Last Adam did in love and grace. Christ loved His deceived and guilty bride-to-be and willingly identified Himself with her sin, and thus, He took her sin upon Himself (yet without any sin of His own) in order to redeem her. (The Synopsis of the Books of the Bible, J. N. Darby)
Eve suffered for her transgression, governmentally, but the Christian woman can find mercy from God to abound over the governmental judgment that has been cast upon women in "child-bearing" (vs. 15). This is conditioned upon her continuing "in faith and love and holiness with discretion." We shouldn't think that God’s governmental dealings have only been on the woman in the fall, the man is also under God's governmental judgment. He too must submit to God’s judgment in the position which he has been put into. Since the fall of Adam, the man has been responsible to work and to provide food and shelter for his household (Gen. 3:17-19). The man who will not do so is worse than an infidel (1 Tim. 5:8).
3) Testimonial
In Ephesians 5:22-24, Paul says, “Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the Church: and He is the Saviour of the body. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in everything....” Thus, the sisters who are in a marriage relationship can, by subjection to their husbands, exhibit to the world a little picture of the Church's submission to Christ. This should be considered a privilege.
We realize that these things that Paul has taught are offensive to the modern woman, but he makes no excuse for the truth of God's order in God's house—and neither should we. The Church has accepted this order for centuries; it has not been until recent times, when the modern feminist movement has influenced the minds of Christian women, that this has been challenged. It is clearly a sign that we are in the last days. Christians today have tried to explain these things away in a dozen ways, even though there is not the slightest bit of ambiguity in the passage.
Since Scripture clearly does not support the idea of women functioning in the place of the men in the house of God, the proponents of such notions have had to come up with some fancy manoeuvring and erroneous reasoning to get around the plain statements of Scripture. Some will accept that the distinctive roles of the men and the women which Paul sets forth here should be observed, but only in our natural relationships at home. They think that when it comes to the assembly, such distinctions of male and female are not applicable.
A verse that is used to support this mistaken idea is: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Gal. 3:28). This misunderstanding comes from failing to distinguish between position and practice. The answer to this mistaken notion lies in understanding what the term “in Christ Jesus” means. As mentioned in our comments on chapter 1:1, "Christ Jesus" is a term that refers to the Lord Jesus as He is now on the other side of death, on high in the glory. It is significant that this term is not used in the four Gospels when the Lord was on earth. The believer is said to be "in Christ Jesus." This means that he is in the very position of acceptance before God in which Christ is as a Man in the glory. It denotes the full Christian position in the new creation, in which all our distinctive blessings are found, and is a result of the Holy Spirit's indwelling. Paul uses this term many times in his epistles. The point in Galatians 3:28, is that all believers, regardless of their nationality, social background, or sex, are all equally blessed in that place of acceptance before God in heaven. It is a positional term. However, 1 Timothy 2:11-12 and 1 Corinthians 14:34-35, refer to a practical order of things among Christians on earth. Hence, these Scriptures are referring to two different things; one is before God in heaven and the other is before men on earth.
In summary, Paul has set forth God's moral order for both the men and the women in His house. The men have the responsibility of the public, verbal testimony in the house, and the women are to give support to that testimony by their quiet deportment and demeanor. These are distinct but complementary roles that God does not intend to be homogenized. In Scripture, women who refused to accept their God-given place as established in creation, and took the lead in things, brought in confusion and ruin among God's people (Gen. 3:6; 1 Kings 21:25; 2 Kings 11:3; Matt. 13:33; Rev. 2:20; 1 Cor. 14:33-34). Let this be a warning to us.
Office in the House of God: 1 Timothy 3
(Chapter 3)
In chapter 3, Paul passes from priesthood to Church government (administrative offices) in the house of God. These are two vastly different spheres of administration. Confusing them with the sphere of gift (outlined in chapter 4) has led to all kinds of error—such as the invention of the position of a clergyman. Therefore, it is imperative that we keep these spheres distinct in our thoughts, and seek to understand them in their proper setting.
There are two offices in the house of God in connection with Church government; an "overseer" ("bishop" in KJV) and a "minister" ("deacon" in KJV). An overseer's work has to do with caring for the spiritual lives of the flock of God locally; the minister's work is concerned with the temporal needs of the assembly. Paul does not go into the details of their work here, but focuses rather on the moral characteristics required in each; this is in keeping with the theme of the epistle. It is important to remember that these are local charges; they apply only to the assembly wherein the overseer and the deacon reside (Acts 14:23, etc.). An overseer does not exercise oversight in any other assembly than in the one where he resides.
Overseers
The Lord’s normal means of guiding a local assembly in its administrative responsibilities is through those who “take the lead among you” (1 Thess. 5:12-13; Heb. 13:7, 17, 24; 1 Cor. 16:15-18; 1 Tim. 5:17 – J. N. Darby Trans.). This phrase has been translated, “Them that have the rule over you,” in the KJV, but it is a little misleading. It might make us think that there should be a special caste of men who are set up to “rule over” the flock—i.e. the clergy. (It is a clear proof that the KJV was in the hands of ecclesiastics when it was being translated, and that they have influenced the translators somewhat. The use of the word “bishop,” in the text of the KJV in verse 2, is another example.)
These men are to lead "among" the flock, they are not to lord themselves "over" it (1 Peter 5:3). Taking “the lead,” in this capacity, does not refer to leading in public teaching, but in administrative affairs of the assembly. To confuse these two things is to misunderstand the difference between gift and office, which are two distinct spheres in the house of God. Mr. W. Kelly said that some of those who “take the lead,” may not teach publicly at all; but it is very good and helpful when they can (1 Tim. 5:17). These men are expected to know the principles of the Word of God and are to be able to lay them out before the assembly so that it can understand the course of action that God would have it to take in matters that it is confronted with (Titus 1:9).
Three Words That Describe Responsible Leaders in The Assembly
There are three words used in the epistles to describe these responsible leaders in an assembly. They all refer to one role.
Firstly, “elders” (Presbuteroi). This refers to those advanced in age—it speaks of the maturity and experience needed for this work. However, not all aged men in the assembly necessarily function in the role of leaders (1 Tim. 5:1; Titus 2:1-2).
Secondly, “overseers” (Episkopoi). This refers to the work that they do—shepherding the flock (Acts 20:28; 1 Peter 5:2), watching over souls (Heb. 13:17), and giving admonition (1 Thess. 5:12).
Thirdly, they are called “guides [leaders]” (Hegoumenos). This refers to their spiritual capacity to lead and guide in administrative matters.
As mentioned, these are not three different positions in the assembly, but three aspects of one office. This can be seen in how the Spirit of God uses these terms inter-changeably. Compare Acts 20:17 with Acts 20:28, and Titus 1:5 with Titus 1:7. We realize that in traditional Christianity a "bishop" is a high church official who exercises authority over many local congregations, wherein are many elders and ministers. However, the Bible does not speak of them as such. The same word translated "overseers," in Acts 20:28, is translated "bishop," in 1 Timothy 3:1. This shows that both terms refer to the same thing. Moreover, Scripture indicates that there were a number of bishops (overseers) in a given assembly (Acts 20:28; Phil. 1:1; Titus 1:7), but it never speaks of one bishop over many ministers and elders.
Appointment of Overseers
These men are not to appoint themselves to the role of overseer/elder/guide, nor should they be appointed by the assembly—even though the latter is done by almost every church group today. In every case in Scripture elders were appointed for an assembly (not by an assembly) by an apostle or the delegate of an apostle (Acts 14:23; Titus 1:5). And this was only after the Spirit of God had wrought in certain individuals and had raised them up for that work (Acts 20:28). It will be evident as to who such are by their devoted care of the saints, their knowledge of Scriptural principles, and their sound judgment.
Since there are no apostles (or delegates from an apostle) on earth today, there can be no official appointment of elders/overseers/guides as there was in the early Church. This does not mean that the work of oversight cannot go on; the Spirit of God is still raising up godly men to exercise oversight in Scripturally gathered assemblies. These surely would be the ones whom the apostles would ordain (appoint) if they were here today. The important thing to see is this: a man is not made an overseer by being voted into that office by an assembly, but by the Holy Spirit raising him up and fitting him for that work (Acts 20:28). The assembly should be able to recognize what the Spirit is doing in and through such men. Consequently, the saints are to "know" them (1 Thess. 5:12), "esteem" them (1 Thess. 5:13), "honour" them (1 Tim. 5:17), "follow" their faith (Heb. 13:7), "submit" to them (Heb. 13:17), and "salute" them (Heb. 13:24).
The reason why Scripture never says that the assembly is to choose and ordain its elders is because the assembly doesn't have any ordination powers conferred to it from God to be able to perform that function on elders. It is God's wisdom that it is so, because we naturally tend towards choosing those who favour our inclinations. Knowing that there is that tendency, if a man aspires to be an overseer, he may feel pressure to conform to the wishes and desires of the assembly in order to be chosen for that work. Moreover, if the state of the assembly happens to be low, it could want things that are not according to God's Word, and the overseers might be tempted to compromise principles in order to remain as overseers. Hence, such an arrangement tends to produce good "party-men," who do what the assembly wants, rather than faithful men who will insist on what Scripture teaches and will enforce it, if need be—even if it means falling out of favour with certain individuals in the assembly.
Responsibility of the Overseer
The main purpose of Church government is to maintain holiness and order in the house of God in each assembly. The overseers are responsible to take the lead in this and to make sure that the assembly is guided in a Scriptural course. This predominantly has to do with two main areas of responsibility:
Care in what comes into the assembly. This involves reception principles.
Care of what (or who) is in the assembly. This involves shepherding, church discipline, etc.
Vs. 1—Paul begins by speaking of those who would aspire to "exercise oversight" in the assembly. It is a "good" and necessary work, and such should be encouraged in it. A few years earlier Paul had addressed the elders of the assembly in Ephesus with his concerns and had given them a summary of the work that they were to be engaged in as overseers (Acts 20:28-35).
The Work of an Overseer
His summary serves as an outline for all who would oversee the flock of God in their locality. It is as follows:
Shepherd the flock (vs. 28).
Watch against two main dangers—wolves entering in and men arising to draw away disciples after themselves (vss. 29-31).
Use the two great resources God has given for that work—prayer and the Word of God (vs. 32).
Be involved in a ministry of giving (vss. 33-35).
Acts 20:17, makes it clear that there were elders already in place in the assembly at Ephesus. But Paul warned at that time that some of the elders would defect (Acts 20:30), and therefore, these instructions would be very much needed in replacing them. That there should be those who would "aspire" to that work in that locality at this time, suggests that there was going to be the need for some to carry on in this work. However, no sooner did Paul speak of this office in the house of God that he shows, in what immediately follows, that this work is not for every brother in the assembly. There are certain moral qualifications that are required in the person who would oversee the flock. Paul proceeds to give a list of 15 qualifications:
Qualifications of an Overseer
Vs. 2—"Blameless [irreproachable]"—As to the overseer's personal character, no charge of serious wrong can be laid against him. He is not involved in dubious and questionable practises in his life. The point here is that he must be above reproach.
"The husband of one wife"—This shows that the work in the house of God is to be carried on by the men—not by the women. Paul does not say, "The wife of one husband...." While this is not popular today, it is God's order. Women in the Church today are not only preaching and teaching in the pulpits, but they are also in administrative roles as elders and deacons. However, it is clear from Scripture that women are not to be involved in the administrative affairs of the assembly (1 Tim. 2:12; Acts 15:6). Regardless of how competent and earnest these women might be, being in such roles in the house of God denies His rights as the Creator-God. He established this moral order in creation, as we have noted in chapter 2:13, and He expects all in His house who own His authority to observe His order. This is not something that men have invented in their efforts to rule over women, or anything like that; it is God's order in God's house.
Some have thought that "the husband of one wife" means that an overseer should only get married once; if his wife dies, he is not to re-marry. But it doesn't mean that. It is simply saying that the man was not to be a polygamist. In those days, oftentimes a polygamist would get saved; he could be received into fellowship, but this office was not for him. His marriages did not represent the due order of God's house before the world. God's design "from the beginning of the creation," was that marriage should be one man with one women—not one man with several wives (Mark 10:2-12). God allowed polygamy in Old Testament times; and He also allowed it in New Testament days. A person might have entered into such a relationship before he was converted, but it was not God's design for men and women. Even though it was allowed in the Church for those converted out of heathendom and Judaism, it does not mean that a Christian should enter into polygamy.
"Temperate" (W. Kelly Trans.)—The overseer should be known for not going to extremes in all matters in life, whether it is in food, drink, recreation, hobbies, etc. He should be known for self-control and for leading a balanced life.
"Sober [discreet]"—This means that he is a serious Christian; he is not to be marked by being silly or frivolous. Such folly only spoils his influence and destroys the confidence that the saints ought to have in him (Eccl. 10:1). He is to carry himself with dignity, but without pride.
"Decorous"—Decorum has to do with knowing how to act rightly in every situation in life.
"Hospitable"—His home is open to the saints. The home setting is where the overseer and his wife can demonstrate their love and care for the saints in a practical way.
"Apt to teach"—This does not mean that he must have the public gift of a teacher, but that he knows the truth and can help those who want to learn it (Acts 18:26); and also, he can defend the faith when it is under attack (Titus 1:9). Similarly, he is to "shepherd the flock" (Acts 20:28; 1 Peter 5:2). But this does not mean that he must have the gift of a "pastor [shepherd]" (Eph. 4:11).
Vs. 3—"Not given to wine"—If one cannot rule over his own spirit by controlling his fleshly appetites for wine, how will he be able to rule effectively in the assembly? The overseer who has the care of the flock on his heart will consider his testimony before others, and he will be careful not to stumble any by indulging in wine. He will not allow himself to come under the power of any such vice for the testimony's sake (Prov. 31:4).
"Not a striker"—He is not a violent person; he does not resort to intimidation to get his way in the assembly.
"Mild"—He is gentle, and considers the feelings of the saints, and thus, handles them with tenderness. Hence, they see him as a person that they are comfortable approaching with their problems.
"Not addicted to contention"—He is known for avoiding contention, rather than seeking it. Some people are always in the thick of controversy and contention, but he is not marked by that. This doesn't mean that he will not confront things in the assembly if there is a need for it, but that he is not a contentious person.
"Not fond of money"—He is known for freely giving of his money, rather than trying to horde it. Making money can be a god (chap. 6:9-10), but he does not have any such object before him.
Vss. 4-5—"Conducting his own house well"—This means that he has proved his fitness for this work in the smaller and humbler sphere of his own household. His children are "believing" (Titus 1:6) and "in subjection with all gravity." If he conducts his own house well, he proves that he is able to "take care of the assembly."
Vs. 6—"Not a novice"—This shows that experience and maturity are needed in this work of oversight; a young believer simply doesn't have that yet. This would also apply to a brother who is older in age but new to the faith. If he gets involved with the administrative affairs of the assembly too soon in his Christian life, he could get "lifted up with pride" and fall into the "fault of the devil"—which is to be carried away with one's own importance. It takes some experience in the wilderness testings of life to learn what is in our hearts (Rom. 7:18); we will never fully know it until the judgment seat of Christ. A young person, or a new Christian, is not likely to have discovered "the plague of his own heart" yet (1 Kings 8:38), and he could get occupied with his new-found importance among the saints, and thus, be taken down in a terrible fall (Prov. 16:18).
New converts and young believers can exercise their priesthood in the assembly (chap. 2) and exercise their gift in preaching or teaching (chap. 4), but they should not be involved in this work of oversight (Acts 15:6). In keeping with this, in the book of the Acts we see that it was the habit of Paul and Barnabas not to ordain elders in a newly established assembly. They waited until their second visit for that, when there would have been some growth and stability evident in those who were saved (Acts 14:21-23).
Vs. 7—"A good report [testimony] from those without; lest he fall into reproach"—Last, but not least, an overseer's life must be consistent with the profession that he makes before the world. If not, Christianity, and its message of grace that he seeks to represent will be rejected by the world. It will be denounced as hypocrisy. The sad example of Lot illustrates this point; his life was so inconsistent with the message he had given to his sons-in-law, that he "seemed as one that mocked" (Gen. 19:14). They did not take him seriously.
Paul adds something further; those who do not take care of their personal testimony before the world can not only fall into reproach from the world, but also into "the snare of the devil." This shows that one who is in the position of an overseer becomes a special target of the enemy. Satan has a design on all such leaders in the Church. If possible, he will lay a trap for them by drawing them into something dubious, so as to bring a railing accusation against them and great reproach against Christianity (Rev. 12:10). Moreover, if Satan can get overseers to leave the assembly in some schismatic cause, they will likely "draw away disciples" after themselves through their influence (Acts 20:30). This shows that the place and work of an overseer in the assembly is not for the immature or casual Christian.
We mustn't think that the moral qualities outlined for the overseer are for them only, and that it's acceptable for the rest of the saints to live below the standard of these things, because they are not overseers. It would be wrong to say, "I'm not an elder, therefore, I don't need to concern myself with these things in my life." God does not have two moral standards for His people—one for the overseer and another for the rest of the flock. This is seen in the fact that the elders are to be "models for the flock" (1 Peter 5:3). The flock is to emulate the elders in these moral standards because all the saints are to be marked by those things. The directions that Paul gives regarding the elders and deacons are what ought to be in all, but what must be in those who do that work.
We might also think that, since there are very few persons who measure up to these standards for oversight, that this work cannot be fulfilled in the Church today. However, we don't believe that God would leave the local assemblies bereft of this kind of guidance and help. What then? Who is qualified to do it? We believe that there is a guiding principle in 1 Corinthians 16:15-18. There is no record of elders ever having been appointed in that assembly, even though Paul had been with them for 18 months (Acts 18:11). It is probably that because there was such worldliness among the Corinthians that he didn't see any who were qualified for that office. But in closing his first epistle to them, he gave them a principle that we believe answers the question. He commended the saints in that assembly to certain brethren among them who had "addicted [devoted] themselves" to the care of the flock. They may not have had the qualifications necessary for an overseer, but they were doing that work among the saints in an unofficial way. Hence, there was local leadership in that assembly at Corinth, even though there may have been great weakness in it. Paul enjoined the saints to "submit" themselves to such.
This is a helpful principle for our day when there are no apostles on earth to ordain elders and there are similar deficiencies among the men in various assemblies as to these moral qualifications. If there are those who care for the flock with godly interest—though they may not have their lives perfectly in order as stated in this chapter—still the saints are to recognize such and "esteem them very highly in love for their work's sake" (1 Thess. 5:13).
Let us also remember that in all of these things in this chapter, Paul was not speaking of a person's fitness for exercising his spiritual gift of preaching or teaching, etc., but of his fitness for an office in Church government. These are two different things that belong to two different spheres in the house of God. Some have thought that a brother should not minister the Word in preaching and teaching because his family is not in order, or because he lacks some other qualification listed in this chapter having to do with overseers. Lacking such qualities may hinder people from receiving a person's ministry, but it does not prohibit him from preaching or teaching. When such is the case with us, and there is a lack in some of these things in our personal lives, we ought to "go softly" in ministry (Isa. 38:15), and to speak in the spirit of humility and from the standpoint that we have failed (2 Sam. 23:5). Nevertheless, if the substance of what we bring before the saints is good and helpful, it should be received by them, even if it is from a failing vessel.
Deacons
Vss. 8-13—The word "deacon," simply means "servant," and can be translated "minister." A "deacon [minister]" is one who attends to temporal affairs in the Lord's service. As an example, when Barnabas and Paul went forth on their first missionary journey, "they had also John to their minister" (Acts 13:5). The word "minister," in this case, can be translated "servant," or "attendant," but it refers to the same type of work. Hence, John Mark helped Barnabas and Paul in temporal things on the mission field. In the case of the "deacon [minister]," in 1 Timothy 3, it is in connection with temporal things that pertain to the local assembly.
Acts 6:1-5 illustrates this. A practical need of administrating temporal things arose in the assembly at Jerusalem. The apostles in that assembly said, "It is not reason that we should leave the Word of God, and serve tables." The word "serve," here, is the same root word as "deacon." Certain men, therefore, were appointed to take care of "the daily ministration" (or distribution of funds) and to "serve tables," so that the apostles would be free to carry on their work of ministering the Word.
The Church today, sad to say, has taken the term "minister," away from its Scriptural meaning and use, and has attached it to the man-made position of a clergyman with official titles of "Minister" and "Pastor." The place and work of a minister has been converted into a prominent position of preaching and teaching in the Church—often having a staff of people attending upon him. In Scripture, it is quite the opposite; a minister is a servant of those who would preach and teach! (Acts 13:5; Rom. 16:1) This confusion is part of the disorder that men have brought into God's house.
Paul does not go into explaining the work of a "deacon [minister]," but, as with the overseer, he focuses on the moral characteristics needed in the person who would do that work. We can see at once that the qualifications here are not as high as those required in an overseer. One notable difference is that there is no mention of the deacon being "apt to teach." Even though the present day Church has placed a minister in the position of one who teaches and preaches, a minister in Scripture is not said to even have (or need) the ability to teach the truth! It does say that he is to hold "the mystery of the faith," which indicates that he is to know the truth, as all of the saints should. But there is no mention of him being "apt to teach."
Another notable difference between these two offices is that while overseers are not to be chosen by the assembly for their work, the assembly is to choose its deacons/ministers. Again, this is seen in Acts 6; the apostles instructed the assembly at Jerusalem to choose the men they felt were best suited for that work. There is wisdom in this: who better would know the character of these persons than those who walk in fellowship with them on a daily basis? It should also be noted that even after the assembly chose those men, it did not ordain them, because the assembly (whether then or now) has no powers of ordination to do so. The assembly brought those whom they chose to the apostles who then officially appointed them to that office. See also 2 Corinthians 8:18-19; a "brother" who was well-reported of for his trustworthiness was "chosen of the churches" to help in handling the collection and bringing it to the poor saints in Jerusalem.
Six Qualifications Needed in a Deacon [Minister]
Vss. 8-9—Paul proceeds to list six qualifications that are needed in the "deacon [minister]."
"Grave"—He must be a sober and serious Christian who carries himself with dignity.
"Not double-tongued"—He is not known for passing around stories that are inconsistent with the facts.
"Not given to much wine"—He must consider his testimony before others and be careful not to stumble others by indulging in wine.
"Not greedy of filthy lucre [seeking gain by base means]"—He should not be marked by having an obsession for making money—especially through questionable means. This is important because one of the functions of a deacon/minister is to take care of the collections of the saints (Acts 6:1-4). If one is known to have an undue focus on money, it would not be wise to put a person with that kind of weakness into the position of handling the funds of the assembly—he might be tempted to purloin.
"Holding the mystery of the faith in a pure conscience"—He must not be merely orthodox in doctrine, but one who holds "the faith" (the revelation of Christian truth) "in a pure conscience." A pure conscience regarding the truth is to have an honest conviction about practicing it, because he truly believes it.
Vs. 10—Paul adds, "Let these be first proved, then let them minister." Deacons [ministers] are to be tested in some smaller sphere before they are entrusted with managing temporal things in the assembly. This shows that there is to be a gradual introduction into this work.
"Being found blameless [without charge against them]"—The point here, is that the deacon/minister must have a consistent personal testimony so that no one can rightly accuse him of evil, and thereby bring a railing accusation against the Christian testimony.
Vs. 11—Unlike the directions given to the overseer, the "wives [women]" of the deacons are mentioned in connection with a deacon's work. This is because they can have a part in this temporal work; whereas, such is not the case with administrative responsibilities of an overseer. This is another difference between these two offices. That a sister can be a help in this temporal work is seen in the case of "Phebe." She was a "servant [minister, or deaconess]" of the assembly in Cenchrea (Rom. 16:1). This shows that a sister can be a "minister"—but not, of course, in the traditional sense of the word as used in Christendom to denote a clergyman. For that matter, a brother shouldn't be in that position either!
Four Necessary Characteristics of a Deaconess
Four things are mentioned in regards to the character that should be seen in the "women" serving the saints in this capacity.
"Grave"—She is to be a serious Christian woman, carrying herself in a dignified way.
"Not slanderers"—She does not allow herself to get caught up with assembly gossip—especially when some of it may not be true.
"Sober [temperate]"—She exercises self-control in her personal life.
"Faithful in all things"—She is trustworthy in confidential things pertaining to the assembly.
Two More Things Added
Vs. 12—Two more things are added in connection with the deacon/minister:
"Husbands of one wife"—As was the case of the overseer, he is not to be a polygamist.
"Ruling [conducting] their children and their own houses well"—Like the overseer, it is necessary that the deacon has an orderly family and household. Rule, in the sense that it is used here, does not refer to being autocratic, but rather, that he understands his place as head of the family and carries out his responsibilities in that place by conducting and guiding his household in an orderly manner.
Vs. 13—If this temporal work is carried out faithfully, the deacon/minister will gain opportunities in other areas of service—particularly in the verbal testimony of the gospel. They "purchase to [obtain for] themselves a good degree, and great boldness in the faith which is in Christ Jesus." The well-ordered life and faithful work in the house of God of a deacon/minister becomes a testimony to all around that he is one who can be trusted. In exercising his gift in the ministry of the Word (if he should have such a gift), the testimony of his life gives power to his ministry. This is illustrated in the lives of Stephen and Philip in Acts 7-8. These men were deacons in the assembly at Jerusalem (Acts 6:5), and having done their work faithfully, they waxed bold in the faith and testified of the Lord before the Sanhedrin (Acts 7) and in the city of Samaria (Acts 8). Stephen had a gift in teaching and Philip was a gifted evangelist (Acts 21:8). The exercise of their spiritual gifts in ministry, however, should not be confused with their local charge in the assembly at Jerusalem; they are two different spheres in the house of God.
The Purpose of These Instructions
Vss. 14-16—Paul then pauses to remind Timothy of his reason for writing out these directions and sending them to him. He intended to come and deliver them to Timothy personally, but he feared that he would be delayed. By the providence of God, this inspired epistle has been preserved through time so that the Church would have this pattern of God's house—for which we are very thankful.
If Timothy was to lead the saints in a line of conduct befitting to the house, he needed this pattern to work from. Hence, Paul says, "That thou mayest know how one ought to conduct oneself in God's house." In saying, "The house of God, which is the Church of the living God, the pillar and ground [base] of the truth," Paul indicates that the Church is to bear witness to the truth and also be a support for the truth:
A "pillar" speaks of witness. (A pillar, in the sense that it is used here, is not something that holds up a building, but is a monument to bear witness to certain things or facts — Gen. 31:44-48; Ex. 24:4; Deut. 12:3, etc.). The Church, in this sense, is to give witness to the truth by maintaining sound doctrine in ministry.
A "base" is a support. The Church, in this sense, is to support the truth by godly conduct. Godly Christian living gives power and support to the message of grace that we announce in this world.
This shows that the truth is not only to be stated doctrinally in public ministry, but that it is also to be exemplified in the walk and ways of those who compose the house. Thus, the Church is God's vessel of testimony in this world; it is to proclaim and display the truth before the world. If we give up parts of the truth, we fail in our witness, and if our walk becomes defective, we fail in being a support. Sad to say, this is exactly what has happened in the history of the Church.
Let us remember then, that the Church viewed as God's house is that which promotes and supports the truth. It is not a legislative teaching body of the truth, as the Church of Rome claims; it is taught the truth by prophets and teachers, and is responsible to uphold it and to practice it.
The Mystery of Godliness
Vs. 16—It is significant that in telling Timothy how one ought to behave in God's house, Paul does not lay out an elaborate set of rules to follow, but sets Christ before him. He says, "Without controversy great is the mystery of godliness: God was manifest in [the] flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into [in] glory." Hence, if we want to know how to behave in the house of God, we are to look at Christ. He perfectly exemplified all right conduct in His life.
Note: Paul is not speaking of the mystery of God here (Rev. 10:7), nor is he speaking of the mystery of Christ's Person (Matt. 11:27), nor of the mystery of Christ and the Church (Eph. 5:32), but of "the mystery of godliness." This is the secret by which all true godliness is produced. In the Bible, a "mystery" is not something that is obscure and difficult to understand, but a divine secret that has heretofore been concealed, but is now revealed. Since Christ has come into the world, this secret of godliness has been disclosed to us.
Hence, the secret to true godliness and all right behaviour lies in the knowledge of God manifested in the Person of Christ. Christ is set before us in this verse, not only as a model, but also as an Object of meditation. His life is not just the example, but it is also—when meditated on—the power for Christian living. The power for a godly walk will not come from merely knowing how the Lord Jesus behaved in various situations in life, but through meditating on Him. By doing so, we will emulate His ways.
Paul says that this mystery is "great"—not in its obscurity—but in its importance. Verse 16 is a condensed summary of the way God has revealed Himself in Christ. There are six things:
"God was manifest in [the] flesh"—This attests to the deity and incarnation of Christ. In pointing to Christ, we might have thought that Paul would have said, "Look at Christ as your example," or something similar; but instead, he speaks of Christ as God being "manifest in flesh." This is in keeping with the theme of the house of God, being that which manifests God in this world through right conduct. It was displayed perfectly by the Lord Jesus Christ when He came in flesh.
"Justified in the Spirit"—Every action in His life was something that the Holy Spirit fully approved of and identified with, because the Lord was perfect in all of His ways.
"Seen of angels"—He was the object and interest of the angels who watched His every step from the manger to His resurrection and ascension.
"Preached unto the Gentiles"—He has become the subject of the gospel testimony among the nations.
"Believed on in the world"—Many have believed on Him in the world. It does not say that He was believed on by the world, but in the world, because not all have believed the gospel (2 Thess. 3:2). The proclamation has been worldwide, but the reception has only been partial.
"Received up into [in] glory"—This, refers to His glorious entrance into heaven.
Hence, the Spirit of God, angels, and men, have all seen the Lord Jesus manifest God in this world. It is no wonder that He was received up in glory. He is our Model and Object of mediation in manifesting God's character in this world.
Sad to say, this great secret of godliness is still an undisclosed thing to unbelievers; they cannot understand the source and power of Christian godliness.
Exercise of Gift in the House of God: 1 Timothy 4
(Chapter 4)
So far in this epistle, Paul has addressed the subject of proper conduct in the house of God in the sphere of priesthood and in the sphere of office. He now moves on to give some guiding principles for those who labour in a third sphere in God's house—the sphere of gift.
In speaking of exercising one's spiritual gift, we are referring particularly to the public ministry of God's Word in preaching, teaching, and exhorting. Many of the gifts that Christ has given to the members of His body are not for public ministry of the Word, so they are not in view in this chapter. Also, let us remember that ministering the truth of the Word of God is not confined to those who serve full-time in ministry, but to all who preach and teach the Word publicly.
Hence, the subject before us in this chapter is the labourer in the house of God. In keeping with the theme of the epistle, Paul sets before Timothy the right conduct and behaviour of those who would serve the Lord in this capacity.
An Understanding of the Times
Vs. 1—If the servant of the Lord is to labour effectively in His service, he first needs to have an understanding of the times. The words, "The Spirit speaks expressly..." signify the importance of this. Paul, therefore, begins with this point. We need to know where we are in the history of the Christian testimony in order to serve the Lord accordingly in our day. It should be clear to all that we are not living in apostolic times, nor are we living in days of great revival. Rather, we are at the end of the Church's history on earth—at a time when there is much departure, confusion, and indifference to the claims of Christ in Christendom. Sad to say, much of what passes as Christianity today is barely recognizable to what we read of in the Scriptures.
The Current of Apostasy
This departure from God's order in God's house is a result of apostasy. Apostasy is the formal renouncing of the cardinal truths of the faith, once held and professed. Only a merely professing Christian would "fall away" from the faith in this way (Heb. 6:6; 2 Thess. 2:3). Real believers, however, can be affected by the current of apostasy and give up certain Biblical principles and practices. They may backslide and "fall" from grace (Gal. 5:4) and from their steadfastness in the Lord (2 Peter 3:17), but they do not apostatize (2 Thess. 2:3 – "falling away;" Heb. 6:6 – "fall away"). Hence, they may "fall," but they do not "fall away."
The apostasy in Christendom began very early in the Church's history, and it has steadily gathered momentum. It will reach its culmination after the Church is called to heaven in the revealing of the Antichrist ("the man of sin") who will lead Christendom away from Christ in a wholesale falling away (2 Thess. 2:3). A progression in this downward trend toward the end can be traced in the epistles in the following expressions:
"The latter times" (1 Tim. 4:1)—Some individuals in Christendom apostatize from the faith.
"The last days" (2 Tim. 3:1; 2 Peter 3:3)—The mass in Christendom follow.
"The last time" (Jude 18)—The apostasy becomes more pronounced and overt.
"The last hour" (1 John 2:18)—The apostasy is so thorough that all orthodox Christian teaching given by the apostles is abandoned.
Paul wastes no time in telling Timothy of this downward drift in the Christian profession, saying, "In the latter times some shall depart [apostatize] from the faith." This turning away from the truth has occurred as a result of men (mere professors without divine life) connected to the outward testimony of Christianity becoming apostate, and then leading others into the same path. What has begun with "some" turning aside (1 Tim. 1:3; 4:1; 2 Tim. 2:18) has progressed to "many" (2 Peter 2:1), until "all" (in certain regions) turn away (2 Tim. 1:15).
Seducing Spirits and Doctrines of Devils
Apostasy involves not only the giving up of the truth, but also the adopting of error. Thus, Paul goes on to say: "Giving heed to seducing spirits and doctrines of devils [demons]." This shows that there is no such thing as a vacuum in the things of God; if the truth does not fill our hearts, other things will take up that void. In this case, it is the doctrines of demons. Note how it starts: first, there is "giving their mind" to these errors (vs. 1), and then it comes out of their mouths by "speaking lies in hypocrisy" (vs. 2). This shows that evil doctrines held in the mind will eventually become evil doctrines propounded. It is the difference between spiritual leprosy in "the head" and spiritual leprosy in "the beard." It is significant that it is mentioned as being in the head first, and then in the beard (Lev. 13:29).
These doctrines, taught by demons, are voiced through human agents. "Seducing spirits" influence men's minds and they entertain corrupt and divergent ideas. These men then formulate them into a system of teaching and present them to their unwary audiences who swallow them. Thus, apostasy is working its way through Christendom until the whole will be leavened with error (Matt. 13:33). That demons would be found in the house of God and influencing the minds of men is quite alarming, but such a thing testifies to the greatness of the ruin.
It is significant that, in Scripture, when erroneous teaching is mentioned, it is usually in the plural ("doctrines"). And conversely, when the truth is mentioned, it is in the singular ("doctrine" — chap. 4:6, 13, 16; 5:17; 6:3, etc.). This shows that bad doctrines rarely travel alone; they have bedfellows. One bad doctrine will breed another until it becomes an elaborate system of error. This means that if we get some aspect of the truth wrong, it will affect some other part of our understanding, and the error will compound. The truth, on the other hand, is mentioned in the singular because it is to be taken as one harmonious whole that flows together. Hence, we are to interpret each particular passage of Scripture in the light of all other passages of Scripture.
Vs. 2—Paul speaks of these erroneous teachings as "lies in hypocrisy." This shows us that those who promote a system of error usually don't practise what they teach. He adds, "Having their conscience seared with a hot iron." This means that they have not gone to this end without warning. The Spirit of God will always raise up a voice against the tide of evil teaching as it comes in, and some of God's people will speak out against it. But when such remonstrances are rejected, the conscience becomes hardened ("seared").
Vss. 3-5—Paul does not elaborate on the doctrinal errors but points to their effect of leading people to deny the claims of the Saviour-God and the Creator-God. He didn't want Timothy wasting his time trying to figure out the details of those doctrinal errors, but to counteract those false things by teaching the truth (vs. 6). This is instructive for us, because some think that it is necessary to delve into the various errors in Christendom in order to be able to refute them. But this is not wise. There is a danger of getting ensnared in those errors (Deut. 12:29-32). Being occupied with error can lead a person into error.
The Semblance of Super-Godliness
There is one feature that is often linked with these false systems of teaching—they attach ascetic principles to them to give the system a semblance of super-godliness. Asceticism is the denying of certain natural things that God has given to man as a mercy in an effort to reach some imagined higher holiness. It is an attempt to restrain the flesh through fighting the flesh, but it never delivers what it promises. It often results in an outbreak of the flesh in a way that is worse than ever; it is not God's way of holiness. "Simple [unsuspecting]" individuals, with little understanding in divine things, are often impressed by the appearance of super-holiness and take up with these evil doctrines and practices, thinking that they will reach some higher experience with God (Rom. 16:18).
As Paul notes, these restraints are usually in the realm of marriage and food, which "God hath created to be received with thanksgiving." The Roman Catholic system, for example, has denied its followers both of these things, by imposing an abstinence of meat on Fridays and celibacy on its clergy and their nuns. However, to forbid these God-given things is to deny the Creator-God His rights to dispense these mercies to His creatures.
While false godliness denies people natural things, true godliness avails itself of the mercies that God has provided in the path of faith, knowing that such things are "sanctified by the Word of God and prayer [freely addressing Him]." This does not mean that our prayers before meals mystically "bless" the food we are about to eat, but that these creature mercies are set apart (the meaning of sanctification) by God in His "Word" for us to enjoy. The Word of God sanctifies them for our use (Gen. 9:3; 1 Cor. 7:2-4; Heb. 13:4). That "prayer" is also mentioned, shows that we are to partake of those natural things in the spirit of dependence. The Word of God regulates the use of these natural things, as to where, when, and how. Partaking of these mercies outside of the parameters of Scripture and dependence upon God can lead to sin. Hence, "the Word of God and prayer" are a guard against extremes to which some Christians have gone in their liberty with these natural things.
Sound in Doctrine
Vs. 6—Timothy was to inform the brethren of the great impending apostasy by "laying these things" before them. He was to make them aware of it, but not to occupy them with it. His work was to present the truth, not the error, to his brethren; the truth is the only thing that could strengthen them against the tide of incoming evil. In doing this, Timothy would be "a good minister of Christ Jesus." Again, ministry is the discharge of one's service for the Lord; it may not be public preaching and teaching, for such is only one part of service for the Lord. Knowing the truth and holding it in communion are the greatest defenses that we can have against the evil doctrines that are rising in the Christian profession. Having an understanding and appreciation of the truth helps us to identify the error; if someone puts forth something that doesn't coincide with the truth, we will immediately know that it is false and refuse it.
Timothy, therefore, was to point the saints to Christ and to the truth that he had received from Paul. It was to be "nourished with the words of the faith and of good teaching [doctrine]." "Nourished," implies that the soul has been spiritually fed by the truth. This shows that communicating the truth to the brethren is not to be a mere intellectual exercise; it should be the dispensing of things that we have taken in and have enjoyed in our own souls. Note: Paul does not say, "Nourished up in the words of the Old Testament Scriptures," because the present dispensation of Christian truth is not found in the Old Testament Scriptures. Christian truth is a special revelation that was "hid in God" and not revealed until redemption had been accomplished and the Spirit of God was given. It was first revealed to "the holy apostles and prophets" of the Lord Jesus Christ "by the Spirit" (Eph. 3:5, 9; Col. 1:25-26).
Paul adds, "Which thou hast fully followed up [being thoroughly acquainted with]" (J. N. Darby Translation footnote). Paul wanted Timothy to be well versed in his presentation of the truth. This would require fully following up on his subjects with diligent study. Timothy could easily embarrass himself by misstating some point of the truth through ignorance, and thus, bring a mark against the Christian testimony. Therefore, it was important that he knew his subjects well. In Paul's second epistle to Timothy, he commends him for having done this; Timothy had become "thoroughly acquainted with" his doctrine (2 Tim. 3:10).
Fully following up on divine subjects takes time and energy; we don't learn the truth overnight. Paul's doctrine has been given to us in our Bibles, and we can readily refer to it in the epistles that he has written. This is a benefit the early Church did not have—until, at least, they were written. However, even with this great advantage, learning the truth of Paul's doctrine still requires diligent Bible study. The Christian who neglects the study of his Bible—especially Paul's epistles—is not likely to become grounded in the doctrines of the Christian faith.
Vs. 7a—Note: Paul didn't tell Timothy to fully follow up on the evil doctrines that were coming in, but on the truth. He was not to combat the "doctrines of demons" by delving into them, nor was he to give his time to exposing the "profane and old wives fables" that were coming in. These heathen superstitions and customs were being carried into Christianity by Gentile converts, but they were worthless nonsense. "Profane," means something that is secular, rather than what is sacred. Such things, apparently, had their origin in human emotion and imagination, of which women are often characterized. Hence, he calls them, "Old wives fables." Here again we have another testimony to the fact that the teaching of women (directly or indirectly) should not be found in the house of God. Timothy was to use his energy to set forth the truth as he had received it from Paul.
Thus, in these first two points of chapter 4, Paul teaches us that to be useful to the Master in His service, the labourer must not only know the times in which he lives (vs. 1), but he must also know the truth in its special application to those times (vs. 6).
Godly in Walk
Vss. 7b-8—Further, Paul tells Timothy that the labourer also needs to know how to walk as a servant of the Lord. Paul, therefore, follows up his remarks to Timothy concerning teaching by saying, "Exercise thyself rather unto godliness." If the servant does not take care to be personally godly, he will have no real communion with God, and his ministry will lack the Spirit's power as a result.
Godly Christian living is of great importance for all believers, but it is especially so with those who labour in God's house. In the presence of apostasy, it is certainly no time to be careless in our personal lives. By saying: "Exercise thyself...," Paul shows that godliness comes through exercise of soul. There is no such thing as drifting into godliness; a person doesn't stumble onto it by accident. We can drift backward in our souls through the influence of apostasy (though not being apostates ourselves) and be led to give up certain doctrines and practices, but we don’t drift into godliness; it comes through exercise of soul. If a person is truly godly, it has been the result of serious exercise in regard to his or her walk and ways. Such individuals have passed through some real convictions about aligning their life with the holiness of God.
To illustrate this principle, Paul draws a comparison for Timothy between what is physical and what is spiritual: As physical exercise promotes the health and vigour of the body, so spiritual exercise is necessary for the spiritual health of the soul. His point is that the benefits of spiritual exercise far outweigh the benefits of physical exercise. Physical exercise "profiteth little [for a little]"—that is, it profits for the little time that we are here on earth. But spiritual exercise has a "promise of the life that now is, and of that which is to come." It profits the believer now in this world in the present enjoyment of eternal life with the Father and the Son (John 17:3; 1 Tim. 6:19), and it has a positive gain for our life to come in the next world, because what we gain now in fellowship with the Lord will not be taken away from us (Luke 10:42).
Paul is not decrying physical exercise. He is not saying that when a person is spiritually minded and godly in walk, he no longer goes in for natural things and physical exercise. Nor is he suggesting the disregard of our personal health and physical well-being; he is showing the relative little profit there is in physical exercise in comparison to spiritual exercise. The logical conclusion is that we should put our energies into spiritual exercise, which profits the most, but not to neglect the physical.
Hence, Paul has touched on a third thing that the labourer needs to be concerned about—the need for godliness. He must not only know the times, and know the truth, but he also needs to know how to walk in the day in which he is called to serve.
Prepared to Suffer Reproach for the Truth
Vss. 10-11—Living a godly life in this world will bring persecution (2 Tim. 3:12); this is doubly so for those who serve the Lord in the ministry of His Word. Hence, Paul passes on to speak of God's providential care. This is another thing that the labourer needs to know and rely upon—the preserving care of the Saviour-God. It will enable him to go forth in service with courage and confidence in the Lord in the face of the dangers of persecution. He says, "Therefore, we both labour and suffer reproach, because we trust [hope] in the living God who is the Saviour [Preserver] of all men, especially of those that believe." This remark had a special application to Timothy. He was naturally timid (1 Cor. 16:10-11) and needed to be reminded that God would preserve him in the face of opposition in his service for the Lord.
The aspect of salvation that Paul refers to here is that of practical deliverance from persecution in the path of faith. He assures Timothy that the Saviour-God, who works behind the scenes, is providentially preserving all His children in the various situations of life (Heb. 1:14), and would preserve him. He is also preserving the lives of "all men" because He is the controller of everything in the creation (Dan. 5:23). Since this is so, we might wonder why many of the Lord's people have had serious accidents or have been persecuted unto death. A closer look at this verse reveals that it is not a promise that God will preserve all men in every circumstance. It simply mentions that when men are preserved, it is due to Him who is the "Preserver" of all flesh. Under normal circumstances, He is carrying out this providential care for all of His creatures. However, on occasion, it may be that His perfect wisdom will allow some of His own to have a calamity befall them, or that they may die under persecution. If that is the case, we know that He has provided something better for them (Heb. 11:35b-40).
Learning to "trust" the Saviour-God in these kinds of adverse situations only comes from experience—from being in circumstances where dangers and possible harm abound. Experiencing the providential care of God strengthens one's faith. Paul mentions this encouraging provision for the labourer in contrast to the "old wives fables," which were things that the heathen superstitiously trusted to protect them. Paul shows that those who labour for the Lord in His service have something far better and real to trust in than those false things—we have "the living God" as our great Protector.
Personal Character & Testimony
Vs. 12—Paul goes on to speak about the labourer's character—his outer life before men. If Timothy was to lead the saints in a line of conduct befitting the house of God, his life needed to be consistent with his ministry. Paul said, "Let no man despise thy youth." Timothy was responsible not to allow anyone to legitimately reject his ministry on account of him being characterized by the folly that usually marks youth. He was to behave wisely on all fronts. J. N. Darby said, "He was to gain by his conduct the weight that his years did not give him."
Timothy's life was to be "a model of the believers." If he was to teach the truth, he must also live the truth he taught. If the servant does not walk rightly, people will see him as a hypocrite and will not receive his ministry—especially if he is young. Hence, Timothy's life was to be a living demonstration of what he taught. Every questionable thing that would give someone a convenient opportunity to disregard his ministry was to be removed from his life. Paul touches on five areas where Timothy was to be careful.
In "word"—his speech.
In "conduct"—his behaviour.
In "love"—his affection for others.
In "faith"—his confidence in the Lord.
In "purity"—his personal life.
The result of being consistent in all of these areas of his life would give moral weight to Timothy's ministry. Similarly, if the truths we teach do not affect our own lives, we cannot expect our teaching to affect the lives of others.
The Use of Our Gift
Vss. 13-15—Paul goes on to encourage Timothy to use his gift in ministering the Word. If Timothy had spent time learning the truth by fully following up on the subjects of doctrine with diligent study (vs. 6), it was now time for him to help others in their understanding of those things. Hence, Paul says, "Till I come, give attendance to reading [out to others], to exhortation, to doctrine." The “reading” that Paul speaks of here is not personal and private reading of Scriptures (or written ministry), but the public reading of the Scriptures when the saints are gathered together (see J. N. Darby Translation footnote). It was the custom of the early Church to come together to hear the Scriptures read (Col. 4:16; 1 Thess. 5:27). The fact that Paul included “exhortation” and “teaching” indicates that after the Scriptures were read aloud, there was opportunity in those meetings for any who had a gift to exhort or expound the truth, to make comments on the passage that was read for the spiritual help and understanding of the saints. This kind of a meeting is something that Christian assemblies should have regularly. It was an excellent opportunity for Timothy to use his gift in teaching and exhortation.
Reading meetings
Reading meetings were needed in those early days because most people did not have a copy of the Scriptures. It was a way for all to hear the Word of God and to get some helpful ministry. Also, many were illiterate in those days, and could not read even if they had a copy of the Scriptures. The Bible reading meeting is still a wonderful means of learning the truth and it should be included in the schedule of meetings in every local assembly today. Those who are able to expound the Scriptures have the opportunity to instruct others in the truth at this kind of meeting.
Paul reminded Timothy that he definitely had a "gift" for this work, and that he was not to "neglect" the use of it. Timothy may have been hesitant because he was a young man (vs. 12), but Paul's encouragement to him shows that age should not preclude a person from using his gift and being a help in the meetings. There is also a tendency for a person not to use his gift in the face of opposition, but Paul had already encouraged Timothy in this regard, by reminding him that he could trust in the living God who is the Preserver of all who step forward in this ministry.
It is entirely possible for a person to have a gift but not to make use of it because of negligence and a lack of devotion (Col. 4:17; Prov. 11:25-26). However, there is no place for laziness and inactivity in the service of the Lord. The prophet Jeremiah warned, "Cursed be he that doeth the work of Jehovah negligently" (Jer. 48:10). It is unlikely that this was Timothy's reason for his hesitance; he was a devoted man of God (Phil. 2:19-21). His problem was that he was timid (1 Cor. 16:10; 2 Tim. 1:7). Regarding devotion and gift, J. N. Darby said, "If there was more devotion among us there would be more gift among us." He didn't mean that spiritual gifts come as a result of a person being devoted to the Lord, but that if we devoted ourselves more thoroughly, the gift latent in us would become more evident.
To further encourage Timothy, Paul reminded him that he had the support of his older brethren—“the elderhood [presbytery”]. They recognized that he had a gift and had laid their "hands" on him in recognition of that fact. This does not mean that they literally laid their hands on him in some ordination process, as some have imagined. Rather, it is a symbolic action of giving their support and encouragement to him. This is in keeping with the way hands are often used in the epistles—i.e. "the right hands of fellowship" (Gal. 2:9). This kind of support is important; the labourer needs the fellowship of his brethren—especially the elders in the assembly. It could even have included helping him financially. Of course, discernment is needed in doing this. We shouldn't encourage a brother in this way if it is evident that he doesn't have a gift for ministering the Word. There would be little spiritual profit for the saints, and he could embarrass himself.
The reading meeting should be used primarily for teaching and for exhortation. If there are none present with a distinctive gift for teaching, the saints can still be fed by various brothers in a gathering expressing what they know in connection with the passage, though it may be limited. If they do this in dependence upon the Lord, God will give the saints something, because He always blesses the reading of His Word (Rev. 1:3).
Four Things Necessary for Effective Ministry of the Word
There are perhaps four things necessary for a person to be effective in the ministry of the Word:
The possession of a gift for ministering the Word in either preaching, teaching, or exhortation (Matt. 25:15; 1 Cor. 12:7; Eph. 4:7; 1 Peter 4:10-11). If a brother has such a gift, it will become evident as he grows in his soul.
An understanding of the truth and having it in an outline form so that it can be easily passed on to others (1 Tim. 4:6; 2 Tim. 2:15; 3:10). (See the footnote in the J. N. Darby Translation on 2 Timothy 1:13.)
Dependence upon the Lord in the exercise of his gift (Acts 13:1-3).
A godly life that is a living demonstration of the truth he propounds, which gives power to his ministry (2 Cor. 4:1-2).
Vs. 15—"Occupy thyself with these things; be wholly in them." The KJV renders this, "Meditate on these things...." but this misses the point in the verse entirely and makes it seem to be an exhortation to spend time meditating in quietness on the Word. However, it is not an exhortation to private devotion—needful as that is—but an exhortation to teach the truth that he had taken in. Paul is speaking about output here, not intake. He wanted Timothy to give himself "wholly" to exercising his gift in ministry, and the Bible reading meetings that he refers to in verse 13 were an excellent opportunity to do so. Elsewhere, he says, "[Let us occupy ourselves] in service" (Rom. 12:7 — J. N. Darby Trans.). If Timothy exercised his gift in this way, the "profiting" that he had gained through private study would "appear to all," and many would be helped. Therefore, Paul encouraged him in this good work.
The Need for Self-judgment
Vs. 16—Paul ends his comments in connection with the labourer in the house of God with a cautionary remark. He says, "Take heed unto thyself, and unto the doctrine." Timothy, exemplifying the ideal labourer, was not only to prepare his message so that there would be food for the flock, but he was also to prepare himself. He was to make "straight paths" for his own feet (Heb. 12:13). If he allowed himself to become careless in his life in any little way, it could stumble someone and defeat the purpose of his call to this work. He was to be watchful over his own state of soul, and be quick to judge himself if and when he made any kind of a mistake.
By making sure that his practical life was in line with the truth that he taught, Timothy would "save" himself and those who heard and gave heed to his ministry. This would be a practical salvation from the doctrinal errors and spiritual corruptions that were coming into the Christian profession, as mentioned in verse 1.
Fellowship in the House of God: 1 Timothy 5-6
(Chapters 5-6)
In chapters 5 and 6, Paul passes on to the sphere of Christian fellowship. God's house is not only to be a place of prayer, holy order, and truth, but it is also to be a place of happy fellowship among believers. In these chapters, Paul brings before Timothy various relationships that we have with one another in the house, and he outlines the proper conduct suited to each.
As elsewhere in the epistle, the exhortations here have in view the maintaining of a right public testimony of the house before the world. If we act inappropriately in any one of these relationships, we could bring a blot on the testimony of the Lord. It is important, therefore, that we heed the advice and counsel of the Apostle in our interactions with one another in these relationships so a proper testimony of the true character of God would be rendered to the world.
TWELVE RELATIONSHIPS
A cursory look over these two chapters shows us that the fellowship in God's house is not patterned after the order of a business or an army which have efficiency, but are also impersonal and even cold in their manner of dealing with one another. Since the Church is seen under the figure of a house in this epistle, the pattern that is followed in these chapters is that of a large extended family, in which the great characteristic of love is evident in each relationship.
Paul touches on at least 12 different relationships that one would encounter in normal life in the house of God, starting with the older men, and then working down through the strata of assembly life. He delineates the proper conduct that should be displayed in our interactions with each of these in our daily Christian life. It is wholesome instruction for happy Christian fellowship. If heeded, it would render to the world a powerful testimony of the love, goodness, and grace of God. "By this shall all men know that ye are My disciples, if ye have love one to another" (John 13:35).
It should be noted that in all of these relationships that Paul mentions, he does not touch on the interactions between husbands and wives, children and parents, etc., as he does in Ephesians 5-6 and in Colossians 3. Family ties are not the subject here; the epistle is dealing with that which passes before the eyes of men. Such relationships within individual households are not really of a public character.
Older Men
Chap. 5:1a—The older men ("an elder") are to be treated with the respect that is due to a father. Paul is not speaking of a man who functions in the assembly as an overseer/elder/guide (as in verses 17-19), but of a brother advanced in age. If he should fail in some way and need "rebuke," it should be done in a manner that would respect his age.
The KJV is a little misleading on this verse. It states that we should not rebuke an elder, but it should read, "Rebuke not an elder sharply." This shows that no one in the assembly is beyond a rebuke. An older brother may need rebuking, but it is not to be done sternly, but rather, by entreating him as a father. What would the world think if it saw us treating an older brother as if we were scolding a child?
Younger Men
Chap. 5:1b—The younger men are to be treated as "brethren." Timothy was to look on those who were younger in age as being comrades who were fighting the same good fight of the faith. Sometimes younger men see each other as rivals, but Christian life and service is not a competition—it's a brotherhood.
Older Women
Chap. 5:2a—The older women are to be treated as "mothers." This would be with courtesy, and with godly reverence and much affection.
Younger Women
Chap. 5:2b—The younger women are to be treated as "sisters." Paul adds, "with all purity," because Timothy, being a younger brother, needed to be careful how he behaved toward those of his age of the opposite sex, so as not to give a wrong impression.
Widows (Older and Younger)
Chap. 5:3-16—Knowing that Satan used the care of widows to stir up the first trouble in the Church (Acts 6), Paul gives extra attention to addressing things that pertain to them. His remarks reveal that there are various kinds of widows and that they should each be treated in a different manner.
Vss. 3, 5, 8 and 16—There is, first of all, one who is "a widow indeed." This is a sister (without specifying how old) who lives the life of what a widow really depicts—she is truly bereft and helpless. She is "left alone," without resources, and feeling the sorrow of her widowhood, she puts her trust in the living God, and cries to Him for help with "supplications and prayers night and day" (vs. 5). Such are to be honoured and helped financially. They are to be "put on the list" of individuals that the assembly regularly ministers to (vs. 9), for such are entitled to this care.
Chap. 5:4—Then there is another class of widows who have "children or descendants" (grandchildren) in the Church. These descendants are to "show piety at home" and to "render a return on their side to their parents" who are widowed by looking after their financial needs. The assembly, in this case, should not be burdened with the support of these widows. Paul says that it is "good and acceptable before God" that their families take care of them. If this responsibility of the immediate descendants in the household is ignored, they are in fact denying "the faith" and are considered to be "worse than an infidel" (vs. 8).
Chap. 5:6-7—Then there are widows who live in "habits of self-indulgence." These, evidently, are able to provide for themselves through private means, but choose to live after the flesh. Paul says that such a widow is "dead while she liveth." This does not mean that she is not saved, but that she lives out of communion with God. The aspect of death here, is moral death—a practical separation from God. In Romans 8:13, Paul speaks of this kind of death: "If ye live after the flesh, ye shall die." All such who live in this manner should not receive financial support from the assembly but are to be charged to live in an "irreproachable" manner before God and man.
The truth of verse 8, of course, applies to others besides widows, for even an unbeliever ("an infidel") knows that it is his responsibility to look after "those of his own house." On the other hand, the instruction of the Apostle in this verse can be misapplied and used as an excuse for not giving to the work of the Lord as we should. We might declare that we are caring for our families by laying away funds for the next generation—and there is nothing wrong with doing that—but it should not be used as a cloak for selfish motives. Oftentimes, such hording of unconsecrated funds ends up being squandered by the children, instead of being used for the Lord.
Chap. 5:9-10—There are also older widows who have faithfully served the Lord for many years. These are to be "put on the list" of individuals that the assembly should minister to regularly, for they are worthy of this care.
Some eight qualifications are mentioned:
Over "three-score years old"—Such honourable women should be free from financial burden in their declining years.
"The wife of one husband"—Paul is not saying that widows shouldn't re-marry, because in verse 14, he encourages it if they are younger women. (See also 1 Corinthians 7:39).
"Well reported of for good works"—She has a good public testimony.
"Brought up children"—This may not necessarily be referring to her own family, but to spiritual children in the household of faith, because if she had children of her own, they were to relieve her (vss. 4, 16). If it is speaking of her own children, then they may not be saved or alive. If they were not looking after her, they would be worse than infidels.
"Lodged strangers"—Her home has been open to the saints who have travelled through the region where she lives.
"Washed the saints' feet"—This is figurative language for humbly performing menial services for the saints.
"Imparted relief to the distressed"—She has been engaged in a ministry of practical care for distressed saints.
"Diligent in good works"—She is characterized by diligence in service; she has not been lazy.
Chap. 5:11-15—Last of all, there are "younger widows;" these, the assembly should "decline" financial assistance. To put such on the list of regular support could be harmful to them and to the fellowship of the saints. Not having to be cast upon God for their needs in daily dependence, they could become dissatisfied with their lot in life as widows and "wax wanton against Christ." Lapsing into a poor state of soul, they might "cast off their first faith" (forsake their confidence in the Lord) and unadvisedly enter into another marriage that may not be "in the Lord" (1 Cor. 7:39).
To "desire to marry" is not wrong; Paul suggests that the younger widows ought to re-marry in verse 14. But to do it in self-will is "being guilty" of acting independently. When a person does not submit to the burden that God has given them to bear in life (in this case, the loss of a husband), in their dissatisfied spirit and poor state of soul, they could be used of the enemy to tear down the fellowship of the saints. Such can become "idle, wandering from house to house" as "gossipers" and "busybodies [meddlers]."
To guard against this tendency, Paul desired that the younger widows "marry, bear children," and "guide the house." This is a wholesome occupation, and it helps to preserve the younger widows from these dangers—and it also takes away any "occasion" for "the adversary to speak reproachfully" of the testimony of the Lord. Let the married sisters take note: Paul says of them, "Rule the house," he does not say, "Rule your husband" (vs. 14). This shows that the sphere of their responsibility pertains to the domestic affairs of the home. Paul reports that, sad to say, some younger widows had "turned aside after Satan," in the sense of doing his work against the public testimony of the Church.
Paul does not say that the older widows should re-marry, but that does not mean that they shouldn't; 1 Corinthians 7:39 gives no age limit on remarriage. He is dealing with a certain tendency among younger sisters that those who are older and more mature in the faith wouldn't be susceptible to. A mature Christian woman should not need the pre-occupation of the care of children and family responsibilities to channel her energies, and thus, be distracted by the fleshly occupation of gossiping and meddling among the saints. By that age, their experience with the Lord in the Christian path should have taught them to walk in the Spirit, and thus, to judge the fleshly tendencies that tend to affect younger believers.
Chap. 5:16—Paul summarizes his foregoing remarks by stating that only those who are "widows indeed" are to be relieved by the assembly; all others are to be declined. He says, "Let not the assembly be charged" with widows whom their relatives can care for. "It" (the assembly) should only "impart relief to those that are widows indeed."
Overseers (Elders)
Chap. 5:17-19—Paul moves on to address the way in which the "elders" are to be treated. This is referring to those in the office of elder/overseer/guide in the assembly; it is not merely those who are older brethren, as in verse 1. These overseers have the care of the flock locally, and should be respected.
We see immediately, that Paul does not view all overseers/elders as having the same distinction of honour. He says, "Let the elders that rule [take the lead] well be counted worthy of double honour, especially they who labour in the word and doctrine.'' Someone might take from this that if an overseer/elder does not rule "well," we don't have to honour him or submit to him. But, by distinguishing some who should have "double honour," Paul shows that honour is to be shown to all the overseers/elders who are in that place of responsibility. Honour is to be given to them because of what is due to the office that they occupy in the house of God, and an additional honour is to be given to those who do it "well." Then, Paul shows that there are some elders who should be honoured even above that—those who rule well, who also "labour in word and doctrine." This is indicated by Paul saying, "Especially...." Mr. Kelly points out these three distinctions, stating that there should be "honour in their office, honour because it was excellently filled, and especial distinction for those of the elders that labour in word and teaching." The fact that he distinguishes between those who teach and those who rule well shows that not all the overseers/elders may teach, but it is good and helpful if they can.
Vs. 18—Those overseers/elders who "rule [take the lead] well" and "labour in word and teaching" are to be rewarded for their service. Paul was not referring to a future reward which they will surely receive at the judgment seat of Christ (2 Cor. 5:10; 1 Peter 5:4), but to some present help or assistance in practical needs. This could be financial support from the local assembly wherein they reside and work, if they needed it. Paul quotes an Old Testament verse (Deuteronomy 25:4) and a New Testament verse (Luke 10:7) to support this point. Note: Luke's gospel is quoted and labelled by Paul as "Scripture," showing that some of the books of the New Testament canon were already recognized as inspired of God in that day.
Vs. 19—Paul did not rule out the possibility of an overseer/elder failing, but he states that it had better be something that could be proved with "two or three witnesses." This verse had a special application to the assembly at Ephesus where Timothy was to remain and work (chap. 1:3). In Acts 20:30, Paul had warned that some of the elders in that city were going to become defective, and the directions he gave Timothy here, as to dealing with them, would be needed.
All cases of evil in the assembly must be proven before action can be taken, but especially so with elders. The fact that Paul says that there must be adequate proof of wrongdoing indicates that accusations could come against an elder that were quite unfounded. The nature of the overseer's work makes him liable to misunderstandings and attacks. An overseer, having at times to deal with the faults of others, can lead to resentment and ill feeling in those who have received admonition, and it could result in retaliating with some railing accusation against the elder. Hence, with this possibility always lurking, all such accusations had to be adequately proven. This shows, again, that those in the role of leadership in the assembly are a target of the enemy, and attacks in the form of accusations will come to those in that position.
Erring Brethren
Chap. 5:20-21—Paul turns to speak of others in the assembly who may sin. He says, "Them that sin rebuke before all, that others [the rest] also may fear." Some have thought that Paul was still referring to elders who might fail. While it could include an elder, it is not confined to them. Mr. Kelly said, "The first of these has nothing specially to do with the elders, but breaks into the larger field of the saints in general....To limit the range of 'those that sin' (vs. 20) as if it meant only 'the sinning' presbyters naturally leads us to think of 'the rest' of that class, to the loss of a solemn injunction [that should] in no way be restricted, as 'before all' ought to demonstrate."
Mentioning the possibility of some among the saints in general failing right after having spoken of an overseer/elder failing, shows that when leaders fail, they often affect others who may follow them. Acts 20:30 confirms this, stating that defective elders "draw away disciples" after themselves.
The public rebuke referred to here is not to be given in every case of sin in the assembly; it should usually follow a private rebuke (1 Thess. 5:14). A certain kind of sin requires this kind of a rebuke. It is usually an outward, public type of sin that could affect others—such as party-making, sowing discord among brethren, etc. In such a case, a rebuke before all is in order. The effect is that the "simple," who otherwise might be inclined to follow in the same sin, are made to "fear" (Rom. 16:18; Deut. 17:13), and thus, will disassociate themselves from it. An example of a public rebuke is Paul's rebuke to Peter "before them all" (Gal. 2:14). Peter's mistake could very well have misled others, and a public action was needed.
The serious nature of the matter is reflected in the fact that Paul charged Timothy "before God and the Lord Jesus Christ" and in the sight of "the elect angels." He warns him of two dangers he must avoid in dealing with persons in God's house:
"Prejudice"—Being unfavourably biased against somebody because of certain pre-conceived feelings toward the person.
"Partiality"—Showing favouritism toward somebody because of their wealth, position in the secular world, family connections in the assembly, personality, etc.
New Acquaintances
Chap. 5:22-25—Paul then cautions Timothy of the dangers of associations—not just with persons, but also with wine. If Timothy was to represent God in helping the saints in God's house, he had to be careful about who (and what) he associated with. Paul, therefore, gives him some guiding principles that are helpful for all in the house of God.
Vs. 22—Timothy was to be especially careful with new acquaintances. He was to "lay hands suddenly on no man." As mentioned in the second chapter, the reference to "hands," in Scripture, is often a figure of speech denoting identification with someone or something (Lev. 1:4; Num. 8:10; 27:18; Gal. 2:9). Timothy was not to identify himself with men whose characters were not known. He was to go slowly in making new friendships because he could easily become a "partaker" of "other men's sins," through his identification with them if he wasn't careful. He was to keep himself "pure." The lesson for us here is to make sure that we choose our companions carefully (Psa. 119:63).
This verse is not directly referring to reception to the Lord's Table, as some have thought, but to personal fellowship in the house of God. However, the principle in the verse can guide the brethren in respect to reception. It shows us that if individuals are to be careful about their personal associations, the assembly certainly should be also.
Verse 23 is a parenthesis. It shows that there are not only persons, but also things and practices that Christians need to be careful of associating with. We can see by Paul's injunction concerning "wine" that Timothy had been scrupulous in maintaining his personal purity and had sought to distance himself from wine for the testimony's sake. However, his sensitive conscience needed enlightening. He needed to understand that he would not be courting any danger if he used wine medicinally—"for thy stomach's sake and thine often infirmities." Timothy was not to seek a miracle for his ailment, but was to use the means that were available to him to maintain his health. In his case, "a little wine" would help. This teaches us that we are not to deny the mercies that the Creator-God has provided in His creation for His creatures' needs.
However, sad to say, some Christians take this to mean that it is good and acceptable for Christians to drink liquor for personal pleasure. But Paul does not tell Timothy to take wine for pleasure's sake, but for his health's sake. There is no licence in this verse for social drinking. Too many Christians love Paul's remedy who have not Timothy's malady!
Wine, while it is not prohibited for Christians, should be handled carefully by Christians for at least three reasons:
The possibility of personal temptation and coming under its power (1 Cor. 6:12; Prov. 20:1; 23:29-35)
The possibility of stumbling a weaker brother or sister in the faith (1 Cor. 8:9-13)
The possibility of bringing reproach upon the Christian testimony (2 Cor. 6:3)
Vs. 24—Paul explains why Timothy should not rush into identifying himself with new acquaintances in the house of God. There are two classes of sins that men might go on with: those that are "open," and those that are hidden and that "follow after." Some men's lives are like an open book; their failures are public knowledge; others live more privately and so their true character does not come to light until later.
Vs. 25—Paul shows that this applies to "good works" also. One person may be well-known for his works of service because he has a high public profile among brethren, and with another who goes on quietly with the Lord, his service is not known publicly. This being the case, the lesson here for Timothy (and for us) is not to judge a person on first impressions—either for bad or for good. If we take time to form our judgments on personalities, we will be far more accurate—and we could save ourselves some embarrassment by jumping to wrong conclusions. Time is the great tester; it will reveal a person's true character. Therefore, Timothy was to go slowly in this.
Servants (Bondmen)
(Chapter 6)
In this chapter, Paul continues to address things that pertain to fellowship in the house of God. He exhorts against all that would hinder those special relationships that we have with one another, and this, on account of the public testimony of Christianity before the world.
Chap. 6:1-2—Paul then addresses the "servants [bondmen]" who were under the authority of their masters. These believers were slaves. This is something that never was intended for man; it was introduced by perverse men for base means. It is significant however, that Paul does not tell these believing slaves to get out of their situation. Rather, he tells them to behave properly in their situation so that the testimony of God's grace would not be marred.
This shows that Christianity is not a force to correct social injustices in the world. When the Lord came at His first coming, He did not attempt to reform the world and rectify its earthly wrongs—either social or political. He will do that in a coming day when He intervenes in judgment at His Appearing; then every crooked thing in this world will be set right (Isa. 40:3-5). Christians are not to try to set the world right today, but are to wait for that day (Matt. 13:28-29). We are to leave the world as it stands and announce the gospel that calls men out of it for heaven. There is, therefore, no injunction in the epistles for Christians to set right the wrongs of slavery, or any other social injustice in this world. This is because we are "in" the world but not "of" it (John 17:14). The Lord said that if His kingdom were "of this world," then His servants would fight in these causes (John 18:36). But since such is not the case, we are to "let the potsherd strive with the potsherds of the earth" (Isa. 45:9). In this regard, Hamilton Smith said, "The great object of the house of God is not to improve the world, but to witness to the grace of God in order that men may be saved out of the world, that, in spite of civilization and any social improvements, is going on to judgment."
Paul sees two scenarios regarding servants (bondmen): one where the master may not be a believer (vs. 1), and the other where the master is a believer (vs. 2). Paul's great concern, in either case, is that "the name of God and His doctrine be not blasphemed." We see here, as so often in this epistle, the focus is on maintaining a good outward testimony before the world. It also shows us that regardless of where a person stands in the social scale in society, he still has an opportunity to witness for Christ.
Note: Paul does not tell these servants to run away, as Onesimus did before he was saved (Philemon 15). Instead, they were to remain in their station of life and glorify God before their masters by treating them with "all honour." This would render a good testimony before all.
If the master were a believer, the servant might be inclined to "despise" him because he promoted the worldly principle of slavery, even though he was a brother in the Lord. It would be doubly hard for servants to respect their masters in that situation, knowing that they had their "profit by the good and ready service [rendered]" by the servant. Nevertheless, the servants were to treat their believing masters "with subjection because they are faithful and beloved."
We might wonder what lesson we—living in the western Christian world today—could get from this, since slavery has long been abolished in these lands. However, when we are gainfully employed at some firm in the workforce, we render our services to that firm for payment (wages). During the hours of our employment in that occupation, we are, in principle, in the same position as these servants. Therefore, the injunctions given here have a practical application to us when we are in the work place. Honour and respect to our employers are to be given, even as these servants were enjoined.
Church history reveals that this injunction was generally heeded by Christian slaves, to the point that it was well-known in the world of slavery that a Christian slave commanded a higher price on the auction block. It is a high tribute to the Christian faith. It should be the same today; any employer who can get a Christian employee ought to be thankful, because the Christian should look after his employer's business and treat it as if it were his own (Eph. 6:5-8; Col. 3:22-25; 1 Peter 2:18).
False Teachers
Chap. 6:3-8—Paul passes on to address how we are to treat false teachers in the house of God. He designates such individuals in the phrase, "If any man teach otherwise." That false teachers would rise up in God's house is sad indeed, but in chapter 4:1, Paul had warned that it would happen.
Vs. 3—Teaching things "otherwise," refers specifically to what Paul was speaking about in the previous two verses, in which he taught submission to authority in the work place, rather than the overthrow of the wrongs of slavery. But it is broad in its application, and it could take in anything that was unorthodox and contrary to the truth that had been delivered to the saints (Jude 3). Ministry that teaches Christians to stand up for their rights in this world and to get involved in efforts to reform the injustices in society is something otherwise from what Paul taught. Hamilton Smith said, "Apparently, in those early days there were those who taught otherwise. They viewed Christianity merely as a means for improving the social conditions of men and women, and thus making this world a better and brighter place."
Sad to say, these things are the focus in many Christian circles today. More and more, Christians are getting involved in political causes and social reforms, but it is not real Christian ministry. It does not "accede to sound words, those of our Lord Jesus Christ, and the teaching [doctrine] which is according to piety." The Lord did not teach such things in His earthly ministry (the Gospels), nor does that line of things coincide with the doctrines of grace in Christianity taught by the apostles (the epistles).
This error stems from the basic misconceptions of Reformed Theology (also known as Covenant Theology) which, among other errors, teaches that our gospel efforts are to convert and reform the world, which in turn, will make this world ready for the Lord to come and begin His millennial kingdom. Sad to say, Christians under the influence of this false teaching are using their energies in an effort to bring the world into line with the righteous principles of the kingdom. It is a hopeless cause! Scripture teaches that Christ's kingdom will not be established by the gospel efforts of Christians, but by judgment being executed by Christ at His Appearing (Isa. 26:9).
It is significant that Paul mentions good "doctrine" before "godliness." As often stated, our doctrine forms our walk; we have to believe right before we can walk right. Sound doctrine results in practical godliness. Note also that Paul speaks of erroneous teachers in this passage in the singular ("if any man..."), but in his second epistle, he speaks of them in the plural (2 Tim. 1:15; 2:17; 4:3). This shows that as time goes on, there will be an increase of divergent teachers.
Vs. 4—Paul goes on to explain that these false ideas come from the pride of the human heart ("puffed up") and from the ignorance of the human mind ("knowing nothing"). All such presumption does not promote happy fellowship in the house of God, but rather, it tears it down. Wherever erroneous teaching is found, unrest and unhappiness follow it. There are "questions and strifes of words" and "envy, strife, railings, evil surmisings," etc.
Vss. 5-8—Paul adds that these false teachers, who were "men of corrupt minds and destitute of the truth," had an underlying motive of coveting money—and it came out in their teaching. He says, "Supposing [holding] that gain is [the end of] godliness." They held and taught that if a person lives a godly victorious Christian life, then God will bless him with material gain. From this wrong principle, comes the idea that if you are doing God's will, He will make you prosperous and wealthy, and this (they say) will be a testimony to the world of the goodness of God, and it will draw people to Christ. This, however, is mixing the covetousness of the flesh with the grace of God and then presenting it as the truth of the gospel. People may be attracted alright, but it is not Christ they want—it's money. This erroneous teaching is prevalent today. The so-called "Prosperity Gospel," which the "Charismatic Movement" preaches, is an example of this error. In essence, they reduce Christianity to being little more than a means of improving a person's status in the world. "From such withdraw thyself" (in KJV) has little manuscript authority and is left out of many critical translations. Even though this may be the case, it is good advice in regard to these kinds of teachers.
Many think that it is quite acceptable to have fellowship with teachers of evil doctrine, even though those teachers hold things that are contrary to the truth of Christ's Person and work. They think that it's alright as long as they personally don't hold those things. But this is naive; sooner or later we will be tainted by those things. Paul rebuked the Corinthians for their bad doctrine, concerning the resurrection, which they had picked up by not being careful about their associations. He said, "Be not deceived: evil communications corrupt good manners" (1 Cor. 15:33). This verse is often used in connection with the danger of picking up bad moral habits by being careless about our associations, but it really has to do picking up bad doctrine through our associations. The Apostle John made clear what our actions are to be when we come across those who don't hold the truth concerning Christ's Person. He said, "He that biddeth him God speed is partaker of his evil deeds" (2 John 11). This means that even though we don't hold those bad doctrines, if we associate with those who do, we are considered as a being a partaker with them! Since association with evil defiles, the way to treat all such teachers of bad doctrine in the house of God is to "withdraw" ourselves from them (2 Tim. 2:16:-21).
In this passage, Paul contrasts two kinds of "gain:" material gain (vs. 5), and spiritual gain (vs. 6). False teachers will often promote material gain in their ministry, but true Christianity promotes spiritual gain and contentment with what God has given in temporal things. He says, "Godliness with contentment is great gain." He also says, "Having food and raiment let us be therewith content." Paul was a practical example of this (Phil. 4:11-13). We might wonder, "What about a place to live?" The word "raiment," in the Greek, means "a covering," but without specifying what kind of covering: It is, therefore, broad enough to include a covering over our heads in the way of a dwelling place (a lodging).
Covetous Persons
Chap. 6:9-16—Having spoken of false teachers whose ministry has the effect of encouraging covetousness in those under their teaching, Paul now moves to speak of the class of persons who receive their doctrine. He designates these as, "They that will be rich." They are covetous persons who are attracted to the false teachers' fleshly line of ministry.
Vs. 9—In saying, "They that will be rich," Paul was not necessarily speaking of rich people, but of those who have the "will" to be rich. Setting for oneself the aim to be rich is the evil that he is denouncing. A poor person may have this evil desire, as much as a wealthy person. This leads Paul to give a solemn dissertation to Timothy on the use and abuse of riches, which extends throughout the rest of the chapter. He gives some very needed words of exhortation for those who live in this affluent western civilization where prosperity has all but killed Christianity.
He tells Timothy that those who pursue riches as an object "fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." This does not mean that Christians who covet riches will lose their salvation, but that the sin of pursuing riches is so dangerous and blinding that it keeps men in their sins from coming to Christ. Knowing that this sin has such power over a person's soul ought to alarm any sober Christian, and cause him to judge and abandon any thought of coveting riches.
Vs. 10—Paul goes on with his warning, saying, "The love of money is the root of all evil: which while some coveted after, they have erred [wandered] from the faith, and pierced themselves through with many sorrows." People often misquote this verse, saying, "Money is the root of all evil." But that is not what it says; it is the love of money that is the root of all evil. Riches themselves are not condemned; but rather, it is the "love" of riches and the "will" (desire) to have them that is. His point is that if a man loves money inordinately, he exposes himself to all kinds of evils that war against his soul. Those who go after riches, with an evil desire, think that they will get joy and happiness—but it only produces sorrow. They look for many riches, but what they get is "many sorrows." Let us be warned; and let us remember that the love of money does not always begin with having thousands of dollars; it can begin with loving nickels and dimes! Paul is not praising poverty; he is warning against covetousness.
Vss. 11-12—In view of the increase of erroneous teaching and the drift towards material gain among many in the house of God, Paul exhorts Timothy to do four things: he was to "flee" covetousness, "follow" after the moral features of the kingdom in his personal life, and to "fight" the good fight of the faith. Last, but not least, he was to "lay hold on eternal life." By doing these things, Timothy would be in a suited state to witness a "good confession" before all.
There is a moral order to these things. As declension in the Christian testimony progressed (chap. 4:1), there would be a growing opposition to the Christian revelation of truth as Paul taught it. There was, therefore, the great need for a man like Timothy to be engaged in "the combat of the faith" (J. N. Darby Translation footnote), which is, to stand for the whole truth of God. However, Timothy would have no power in this "good conflict" if he didn't first flee the evil and follow the good.
In making his plea to Timothy, Paul gives him a very high commendation by calling him a "man of God." This term only appears in Scripture when the mass of God’s professing people fail in their collective responsibility. It signifies a man who faithfully stands for God and acts for Him when those who profess to know God prove to be unfaithful. The term is always used in the singular form, meaning that faithfulness is purely on an individual basis. In the first epistle, Paul applies the term to Timothy, but in the second epistle, he applies it to all who would walk faithfully in an evil day (2 Tim. 3:16-17).
As previously mentioned, Timothy first needed to "flee" the pursuit of riches. He wasn't to flee money, but the lust after it. The "temptation and snare" that comes with such an evil pursuit have derailed many who otherwise could have been helpful in the service of the Lord. The Lord Himself warned, "Ye cannot serve God and mammon" (Luke 16:13). Mammon was the Canaanite god of wealth and prosperity. It stands as a symbol of lust for material wealth and riches. If Timothy had any hankering after "these things," he wouldn't be effective in this spiritual conflict.
It was not enough for Timothy to avoid evil; he was to "follow [pursue] after righteousness, godliness, faith, love, patience, meekness" also. These moral features of the kingdom of God were to be in him as a living demonstration of the truth (Rom. 14:17). Such qualities needed in a man of God do not become part of a person by accident; they must be pursued. This implies exercise of soul and purpose of heart to acquire such qualities.
Having done these things, Timothy would gain the moral power and courage to "strive earnestly" in the "combat of the faith"—which is to "earnestly contend for the faith which was once delivered unto the saints" (Jude 3). The fact that it is called a "conflict" and a "fight," shows that there is a real battle going on to nullify the truth. There are many devices arrayed against the Christian testimony, as well as many adversaries (1 Cor. 16:9; 2 Cor. 2:11).
Timothy was to "war a good warfare" (chap. 1:18), but not by getting into fleshly arguments over the truth. He was to set forth the truth from the position of being in the present enjoyment of it. Hence, Paul adds a fourth thing—the need to "lay hold of eternal life." What does this mean? Eternal life is ours from the moment we believe the gospel (John 3:15, etc.), yet we are exhorted to "lay hold" of it in a practical sense. Every Christian possesses eternal life as a gift from God (Rom. 6:23), but to lay hold of that life, practically, is another matter. The essence of eternal life is to have conscious fellowship with the Father and the Son (John 17:3; 1 John 1:3) in the power of the indwelling Spirit of God (John 4:14). Hence, to lay hold of that life is to live in the enjoyment of communion with the Father and the Son. Herein lies the secret of power in witnessing "the good confession."
Covetous Christians are in a fight to gain wealth, but faithful Christians are in a fight to contend for the truth. The results of such different pursuits are poles apart; the covetous Christian "wanders from the faith" (vs. 10), but the faithful Christian stands firm in the "combat of the faith" (vs. 12).
Vs. 13—In witnessing the good confession, we will surely meet with opposition. Paul did not minimize this. Persecution would come (2 Tim. 3:12), but he reminded Timothy that he lived in the sight of the "God who preserves all things in life." This was mentioned to bolster Timothy's confidence in the Lord, to the end that he would stand fearlessly in his witness for the truth. To further encourage him, Paul sets the Lord Jesus before him as the perfect example of faithfulness.
It is fitting that this epistle—which has to do with those who compose the house of God properly manifesting the character of God—should close with the ultimate manifestation of God in the Person of Christ. When He was here on earth, He was the great Confessor of the truth and the perfect Representative of God. He "witnessed the good confession before Pontius Pilate" by perfectly manifesting God in the face of incredible opposition. He would not compromise in front of Pilate, but was unfaltering in His confession, even though His words were few.
Vs. 14—Paul doesn't mention that the good confession of our Lord ended with His being martyred by wicked men—which was a real possibility for Timothy. Instead, he points him forward to "the appearing of our Lord Jesus Christ." To further encourage Timothy in this stand for the truth, Paul reminds him that faithfulness will have its reward in that future day. If the commandment (charge) were kept "spotless, irreproachable," there would be reward, and it would be manifested at Christ's Appearing. Though all testimony might seem to be useless on account of man's unbelief, at the Appearing the results of such faithfulness will be displayed before all.
Vss. 15-16—In connection with being compensated in the coming day for our confession in this day, Paul points to the great compensation that Christ will receive at the time of His Appearing. "In its own time" (the Appearing), "the blessed and only Ruler" (God) "shall show" to all "the King of kings, and Lord of lords" (Christ). (It is difficult to discern whether the pronouns in these verses are referring to God the Father or to the Lord Jesus Christ, but what we have stated seems to be the generally accepted point of the passage.)
The point in the passage is this: since the Lord Jesus faithfully manifested God at His first advent, God will manifest Him at His second advent. It will be a glorious manifestation, but not of Christ in His essential deity, because it is beyond creature knowledge and He subsists in light unapproachable. In His essential being, God "only" has "immortality, dwelling in unapproachable light; whom no man has seen, nor is able to see." God, in the abstract essence of His being, will not be seen in that day, but Christ, as a glorified Man, will be the center of all visible glory. J. N. Darby said, "It is God in the abstraction of His essence, in the proper immutability of His Being, in the rights of His majesty, veiled to all men."
After speaking of the greatness of God and the glory of Christ, Paul cannot help but to add a little doxology of praise—"To whom be honour and power everlasting. Amen."
Wealthy Brethren
Chap. 6:17-21—Since Paul has been speaking of material wealth in this chapter, and such who go after it, he touches on one last class of persons in the house of God—wealthy brethren. He designates these as, "Them that are rich." The worldly mind would have put these first in the long list of individuals that he has given, but Paul puts them last. This is no accident; he is showing us that we should not have respect of persons in regard to their status in life (James 2:1-4).
Timothy was to deliver a "charge" to those brethren who were rich in this world that they should not to be occupied with their riches. Paul would not have them to "trust" in their riches, but in "the living God," because riches can take wings and fly away (Prov. 23:4-5). Psalm 62:10 says, "If riches increase, set not your heart upon them."
Paul proceeds to address three great dangers that those who are rich need to guard against:
Arrogance ("highminded")—having an attitude that they deserve preferential treatment because they are superior to other believers (vs. 17a).
Independence ("trusting in uncertain riches")—not being cast on God for the daily needs in life (vs. 17b).
Selfishness (not being "liberal in distributing," nor "disposed to communicate of their substance")—hording material wealth while others are in need (vs. 18).
Vs. 19—All who dispense of their riches lay "up in store" a future reward for themselves "against the time to come," and they also gain a present reward of the enjoyment of "eternal life" now. In this connection, J. N. Darby translates, "Lay hold on eternal life" (KJV) as, "Lay hold of what is really life." This refers to communion with the Father and the Son. All such who enjoy this privilege have found the secret of life. Those who do not have this spiritual dimension in their lives are really not living, because life that has substance to it is not found in money or in what money can buy.
The Lord taught that the mammon of unrighteousness was not to be served, but rather, to be used in view of the future. He said, "Make to yourselves friends with the mammon of unrighteousness, that when it fails, ye may be received into the eternal tabernacles" (Luke 16:9). Earthly riches will surely "fail," in the sense that they will not go on into eternity. But, while money will not abide, the way we have used it will.
Vss. 20-21—Paul closes the epistle with a warm entreaty to Timothy to keep "the entrusted deposit" of truth committed to him. He was to "avoid" any admixture of "profane and vain babblings, and oppositions of science [false-named knowledge]" with the truth, which would only corrupt it. These things emanate from the philosophical mind of man. Those who accept such thought and mix it with Christian ministry have "erred concerning the faith." Timothy was to be careful not to allow any such mixture in his ministry.
Paul reminds him of the supply of "grace" that God would give that would enable him in the work that he was to do.
Even though Paul wrote long before the rise and development of the systems of error that can now be readily identified in Christendom, it is quite amazing that he would expose the essence of those systems in this letter to Timothy. It is a confirmation that he wrote under inspiration.
Chapter 4:1-5 has an application to Catholicism—forbidding to marry and not eating meat on Friday.
Chapter 6:3-4 has an application to Protestant (Covenantal) Theology which encourages involvement in earthly causes to improve of the world.
Chapter 6:5-8 has an application to the modern evangelical Charismatic Movement, whose "Prosperity Gospel" encourages covetousness.
Chapter 6:20 has an application to the mixture of philosophy and truth, which is commonplace in Christian ministry today.
Summary of the Various Relationships in the House of God and the Proper Conduct Suited to Each
Older Men—with respect.
Younger Men—with brotherly love.
Older Women—with courtesy.
Younger Women—with all purity.
Widows (older and younger)—variously.
Overseers—with double honour.
Erring Brethren—with rebuke.
New Acquaintances—with caution.
Servants (Bondmen)—with exhortation to submit to their masters.
Erroneous Teachers—with separation.
Covetous Persons—with fleeing the love of money.
Wealthy Brethren—without partiality.