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.