In this division of the Epistle, the Apostle sets forth the character of God's House (ii. 1-4); the testimony to the grace of God that is to flow from the House (2: 5-7); the conduct proper to men and women who form the House (ii. 8-15); the qualifications necessary to those who exercise office in the House (iii. 1-13); and finally, the mystery of piety (3:14-16).
(V. 1). The House of God is characterized as the place of prayer. The petitions that ascend to God from His House are to be marked by " supplications " or earnest pleadings for special needs arising in particular circumstances; by " prayers ", which express general desires appropriate for all times; by " intercessions ",implying that believers are in that nearness to God that can plead on behalf of others; and lastly, by thanksgiving " that speaks of a heart conscious of the goodness of God that delights to answer the prayers of His people.
In the Epistle to the Ephesians, which presents the truth of the Church in its heavenly calling, we are exhorted to pray with supplication " for all saints " (Eph. 6:1818Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; (Ephesians 6:18)). Here, where the Church is viewed as the vessel for the testimony of the grace of God, we are to pray with supplication " for all men'.
(V. 2). Especially we are called upon to pray for kings and all that are in authority—those who are in a. position to influence the world for good or evil. It is not simply for " the king " or " our King " for whom we are to pray, but " for kings '1 This presumes that we realize our link with the Lord's people all the world over as forming part of the House of God, and the true position of the Church as standing in holy separation from the world, taking no part in its politics or government. In the world, but not of it, the Church has the high privilege of praying, interceding, and giving thanks on behalf of those who do not pray for themselves.
The Apostle gives two reasons for the prayers for all men. First, prayer for kings and all in authority is called for in view of the Lord's people throughout the world. We are to seek that the sovereign goodness of God may so control the rulers of this world that His people may lead " a quiet and tranquil life in all piety and gravity ". It is evidently God's mind that His people should, in passing through this hostile world, lead a quiet life, not asserting themselves as if they were citizens of this world, in tranquility " that refrains from taking part in the world's disputes, in " piety " that recognizes God in every circumstance of life, and in practical " gravity " before men (N. Tn.). Of old the prophet Jeremiah sent a letter to God's captive people in Babylon exhorting them to seek the peace of the city in which they were held in bondage, by praying unto the Lord for it: for, says the prophet, in the peace thereof shall ye have peace " (Jer. 29:77And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall ye have peace. (Jeremiah 29:7)). In the same spirit we are to seek the peace of the world, in order that God's people may have peace.
(Vv. 3, 4). Then a second reason is given for the prayers of God's people on behalf of all men. To pray for all men is " good and acceptable in the sight of God our Savior; Who will have all men to be saved ". We are to pray, not only in view of the good of all saints, but also in view of the blessing of all men.
The world may at times persecute God's people and seek to vent upon them all the hatred of their hearts towards God. Unless we walk in self-judgment, such treatment would arouse the flesh in resentment and retaliation. Here we learn that it is good and acceptable in the sight of God " to act and feel towards all men, as God Himself does, in love and grace. Thus we are to pray for all men ", not simply for those who govern well, but also for those who use God's people despitefully (Luke 6:2828Bless them that curse you, and pray for them which despitefully use you. (Luke 6:28)). We are to pray, not for retributive judgment to overtake the persecutors of God's people, but that in sovereign grace they may be saved.
(B) the House of God,—a Witness to the Grace of God (Vv. 5-7).
The House of God is not only to be the place from which prayer ascends to God but also the place from which a testimony flows out to man. In due time God will deal in judgment with the wicked, and even now at times may deal governmentally with those who set themselves to oppose the grace of God and the ministers of His grace, as in the smiting of Herod, and the blindness that came upon Elymas (Acts 12:23;1323And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost. (Acts 12:23)
23Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus: (Acts 13:23). 6-11). Moreover, God may, on solemn occasions, deal in governmental judgment with those who form the House of God, for the maintenance of the holiness of His House, as set forth in the terrible judgment that overtook Ananias and Sapphira; and later the governmental dealing by which some in the Corinthian
Assembly were taken away in judgment (Acts 5:1-101But a certain man named Ananias, with Sapphira his wife, sold a possession, 2And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet. 3But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? 4Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. 5And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things. 6And the young men arose, wound him up, and carried him out, and buried him. 7And it was about the space of three hours after, when his wife, not knowing what was done, came in. 8And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. 9Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. 10Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. (Acts 5:1‑10); 1 Cor. 11:30-3230For this cause many are weak and sickly among you, and many sleep. 31For if we would judge ourselves, we should not be judged. 32But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. (1 Corinthians 11:30‑32)). Such cases, however, are the result of the direct dealing of God. The House of God, as such, is to be a testimony to God as a Savior God, Who desires all men to be saved and come unto the knowledge of the truth.
The will " of God, in this passage, has no reference to the counsels of God which will most certainly be fulfilled. It expresses the disposition of God towards all. God presents Himself as a Savior God Who is willing that all may be saved. But, if men are to be saved, it can only be through faith that acknowledges " the truth ': Of this " truth " the House of God is " the pillar and base " (iii. 15). As long as the Assembly is on earth, it is the witness to, and support of, the truth. When the Church is caught away, men will at once fall into apostasy and be given up to a strong delusion.
(V. 5). Two great truths are brought before us as the ground on which God deals with men in sovereign grace. First, there is one God; secondly, there is one Mediator.
That there is only one God had been fully declared before Christ came. The unity of God is the great foundation truth of the Old Testament. It was the great testimony to Israel, as we read, " Hear 0 Israel: the LORD our God is one LORD " (Deut. 6:44Hear, O Israel: The Lord our God is one Lord: (Deuteronomy 6:4)). It was the great testimony that was to flow out to the nations from Israel, as we read, " Let all the nations be gathered together... let them hear, and say, It is truth. Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe Me, and understand that I am He: before me there was no God formed, neither shall there be after Me. I, even I, am the LORD; and beside Me there is no Savior " (Isa. 43:9-119Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. 10Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. 11I, even I, am the Lord; and beside me there is no saviour. (Isaiah 43:9‑11)).
Christianity, while fully maintaining the great truth that there is one God, further presents the equally important truth that there is one Mediator between God and men. This latter truth is the distinctive truth of Christianity.
Three great truths are presented as characterizing the Mediator. First, He is one. If God is one it is equally important to remember the unity of the Mediator. There is one Mediator and no other. The papacy, and other corrupt religious systems of Christendom, have denied this great truth, and detracted from the glory of the one Mediator, by setting up the Virgin Mary and other canonized men and women as mediators.
Secondly, the One Mediator is a Man in order that God may be known to men. Men cannot rise to God; but God, in His love, can come down to man. One has said, " He came down into the lowest depths in order that there should be none, even of the most wretched, who could not feel that God in His goodness was near him-come down to him His love finding its occasion in misery; and that there was no need to which He was not present, which He could not meet " (J.N.D.).
(Vv. 6, 7). Thirdly, this Mediator gave Himself a ransom for all. If God is to be proclaimed as a Savior God, Who will have all men to be saved, His holiness must be vindicated and His glory maintained. This has been perfectly accomplished by the propitiatory work of Christ. God's majesty, righteousness, love, truth, and all that He is have been glorified in the work wrought by Christ. He is a propitiation for the whole world. All has been done that is needed. His blood is available for the vilest whoever he may be. Hence the gospel to the world says, Whosoever will, let him come ". In this aspect we may say Christ died for all, gave Himself a ransom for all... an available sacrifice for sin, for whosoever would come-" tasted death for every man ".
These are the great truths to be testified in due time-the grace of God proclaiming forgiveness and salvation to all on the ground of the work of Christ, Who has given Himself a ransom for all. When Christ had ascended to glory, and the Holy Ghost had come down to earth to dwell in the midst of believers, thus forming them into the House of God, the due time had come. From that House the testimony was to flow forth, the Apostle being the one used of God to preach grace and thus open the door of faith to the Gentiles (Acts 14:2727And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. (Acts 14:27)). He can thus speak of himself as a preacher, an Apostle, and a teacher of the Gentiles in the faith and in the truth.
(C) the Conduct Proper to Men and Women Who Form the House.
(Vv. 8-15). We have seen in the early part of the chapter
that the House of God is the place of prayer for all men " (v. 1); the witness of God's disposition in grace toward " all men " (v. 4); and the witness to the One Mediator, the Man Christ Jesus, Who gave Himself a ransom " for all " (v. 6).
If such is the great purpose of the House of God, it follows that nothing is to be allowed in the House of God that would mar this testimony either on the part of men or women who form the House. Thus the Apostle proceeds to give detailed instructions as to the deportment of each class. This testimony to the grace of God does riot contemplate a number of believers, interested in a particular testimony, binding themselves together for service. It is not a band of evangelists giving themselves to gospel work or missionary service. It presents all the saints having a common interest in the testimony that flows from the House of God.
(V. 8). First, the Apostle speaks of men in contrast to women. The men in the House of God are to be marked by prayer. The Apostle is speaking of public prayer, and on such occasions the title to pray is restricted to men. Moreover, the instruction contains no thought of an official class leading in prayer. Praying in public is not confined to elders, or to gifted men, for prayer is never treated in Scripture as a question of gift. It is men that are to pray and the only restriction is that a right moral condition is to be maintained. Those who lead in public prayer are to be marked by holiness, and their prayers are to be without wrath or reasoning. The man that is conscious of unjudged evil in his life is in no condition to pray. Moreover, the prayer is to be without wrath. This is an exhortation that utterly condemns the use of prayer to make veiled attacks upon others. Behind such prayers there is always wrath or malice. Moreover, the prayer is to be in the simplicity of faith and not with vain human reasoning.
(V. 9). The women are to be marked by " decent deportment and dress " (N. Tn.). This better translation clearly indicates that not only in dress but in their general bearing women should be marked by modesty that shrinks from all impropriety, and discretion " that leads to care in their words and ways. They are to beware of using the hair that
God has given as the woman's glory for an expression of the natural vanity of the human heart. Women are not to seek to call attention to themselves by arraying themselves in " gold, or pearls, or costly clothing ". Again, women do well to remember that they may obey this Scripture in the letter and yet miss the spirit of it by affecting some peculiar garb, thus calling attention to themselves.
The woman professing the fear of God will be marked, not by the affectation of superior spirituality, but by good works ". Their place in Christianity is seemly and beautiful: it is found in those " good works'; many of which can alone be carried out by a woman.
We see, in the Gospels, how women can minister unto Christ of their substance (Luke 8:33And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance. (Luke 8:3)). Mary wrought a good work upon the Lord when she anointed His head with the precious ointment (Matt. 26:7-107There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. 8But when his disciples saw it, they had indignation, saying, To what purpose is this waste? 9For this ointment might have been sold for much, and given to the poor. 10When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. (Matthew 26:7‑10)). Dorcas did a good work in making garments for the poor (Acts 9:3939Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them. (Acts 9:39)). Mary, the mother of John Mark, opened her house for many to gather together in prayer (Acts 12:1212And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying. (Acts 12:12)). Lydia, whose heart the Lord opened, did a good work when she opened her house to the servants of the Lord (Acts 16:14,1514And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. 15And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us. (Acts 16:14‑15)). Priscilla did a good work when, with her husband, she helped Apollos to know " the way of God more perfectly " (Acts 18:2626And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. (Acts 18:26)). Phebe, of Cenchrea, was " a succorer of many ". Other Scriptures will tell us that godly women can wash the saints' feet, relieve the afflicted, bring up children and guide the home. Here we read that in public the woman is to learn in silence. She is not to usurp authority over the man.
The Apostle gives two reasons for the subjection of woman to man. First, Adam has the pre-eminent place, inasmuch as he was first formed then Eve. A second reason is that Adam was not deceived; the woman was. In a certain sense, Adam was worse than the woman for he sinned knowingly. Nevertheless, the truth pressed by the Apostle is that woman showed her weakness in that she was beguiled. Adam, indeed, should have maintained his authority and have led the woman in obedience. She, in weakness, was beguiled, usurped the place of authority and led the man in disobedience. The Christian woman recognizes this and is careful to keep in the place of subjection and quietness.
(V. 15). Eve suffered for her transgression, but the Christian woman will find the mercy of God abounding over governmental judgment if the married man and woman continue in faith, and love, and holiness, with discretion. As before we saw the continuance in sound teaching is so largely dependent upon a right moral condition (i. 5, 6); so now we see temporal mercy is connected with a right spiritual state.
(D) Oversight in the Church of God (3:1-13).
(V. 1). The Apostle has spoken of the relative position of men and women and the conduct suitable to such in the House of God. This prepares the way for instruction as to oversight in the Church of God. The Apostle says, " If any one aspires to exercise oversight, he desires a good work " (N.Tn.).
In the Apostle's address to the elders at Ephesus, three things are brought before us as characterizing oversight. First, the overseers are to take heed to themselves and to all the flock ". They are to seek that their own walk, and the walk of the Lord's people, may be worthy of the Lord. Secondly, they are to '' feed the Church of God ". They think, not only of the practical walk of God's people, but they seek the welfare of their souls, that they may enter into their Christian privileges and make soul progress in the truth. Thirdly, they are to " watch " over the flock that it may be preserved from the attacks of the enemy without, as well as from the corruptions that may arise within the Christian circle through perverse men who divert souls from the Lord to themselves (Acts 20:28-3128Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 31Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. (Acts 20:28‑31)).
Such was the work of oversight, and the Apostle speaks of it as "a good work.". There is the testimony of the grace of God that is to flow out from the House of God, and already the Apostle has spoken of this as good and acceptable in the sight of God ". There is also the care of those who compose the House of God, that their behavior may be suited to the House, and this care for souls is also " a good work ".
It is important to remember that the Apostle is not speaking of gifts "but of local office for the care of the Assembly." Christendom has confused gifts with offices or charges. In Scripture they are quite distinct. The gifts are given from the ascended Head and are "set" in the Church (Eph. 4:8-118Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; (Ephesians 4:8‑11); 1 Cor. 12:2828And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. (1 Corinthians 12:28)). The exercise of the gift cannot then be confined to a local assembly. The office of overseer is purely local.
Moreover, there is nothing in the instruction as to ordination of individuals to these offices. Timothy and Titus may be authorized by the Apostle to ordain (or " establish ") elders (Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5)), but there is no instruction for elders to appoint elders or for the Assembly to choose elders.
The fact that these servants were authorized by the Apostle to establish elders clearly proves that, in the Apostle's day, there were Assemblies in which there were no appointed overseers. They lacked duly appointed elders for want of apostolic authority (direct or indirect) to appoint them. It is plain then, from Scripture, that there can be no elders officially appointed except by an Apostle or his delegates. It would appear, then, that for man to appoint elders or ordain ministers is to act without the warrant of Scripture.
This does not imply that the work of the overseer cannot be done, or that there are not those fitted for the work in a day of break down. The work of overseers was never more needed than to-day, and those who are scripturally qualified for the work can in simplicity serve the Lord's people in their own locality; and it is well for us to recognize such, ever keeping in mind the exact force of the Apostle's words, when he says, " If any one aspires to exercise oversight, he desires a good work ". The Apostle does not speak of a man desiring "office" in order to hold a position or exercise__ authority, but of the desire to exercise this "good work". The flesh likes office, and position, and authority, but it will shrink from " work ". When this is seen we may have to admit that there are few that have the desire that the Apostle contemplates.
(Vv. 2, 3). The qualities that should mark such are clearly set before us; and, as one has said, " The directions even as to elders and deacons are not, so to speak, merely for their own sake; they show us the character that God values and seeks from His people " (F.W.G.).
The moral character of the elder must be above reproach. He must be the husband of one wife, a qualification that would have special application to those emerging from heathenism with its polygamy. A converted man, though not to be rejected because he had more than one wife, would be unfitted for oversight. Moreover, such an one was to be sober in judgment, discreet in his words, decorous in behavior, hospitable. He was to be apt to teach, not necessarily implying that he was gifted as a teacher, but that he had aptness to help others in their spiritual exercises. He was not to be a person given to excess in wine or violence in action; on the contrary he was to be mild, avoiding contentions and free from covetousness.
(Vv. 4, 5). Moreover, he must be one that rules his house well, having his children in subjection; exhortations that clearly indicate that the overseer must be an elder who is not only married and possesses a home, but has children.
(V. 6). He is not to be a novice. A young Christian may be used of the Lord to preach to others as soon as he is converted, but for such to take the place of an overseer would obviously be wrong, and probably lead to his falling into the fault of the devil. The fault of the devil, one has truly said, was that " he exalted himself at the thought of his own importance " (J.N.D.).
(V. 7). Finally, the overseer must have a good testimony from those without, otherwise he will fall into reproach and the snare of the devil. The snare of the enemy is to entrap the believer into some questionable conduct before the world so that he can no longer deal with questionable conduct among the saints.
(V. 8). The Apostle further gives us the necessary qualifications for deacons. The deacon is a minister, or one who serves. From Acts 6 we learn that his special work is described as " serving tables " and, as the connection shows, this refers to meeting the bodily and temporal needs of the assembly, in contrast to the work of the overseer which is more especially concerned with meeting spiritual needs. Nevertheless, it is none the less necessary that the deacon should have spiritual qualifications. Those chosen for deacons' work, in the early Church at Jerusalem, were to be men " well reported of, full of the Holy Spirit and wisdom " (Acts 6:33Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. (Acts 6:3)). Here we learn that, like the overseers, they were to be grave, not double-tongued, not given to excess of wine or covetousness.
(V. 9). Further, they were to be marked by " holding the mystery of the faith in a pure conscience ". To hold correct doctrine is not enough. Orthodoxy without a pure conscience would indicate how little the truth has power over its possessor, hence how powerless such would be to affect others.
(V. 10). Moreover, the deacons must be those who have been tested and proved by experience to be blameless in their own conduct and thus capable of dealing with matters that would of necessity come before them in their service.
(Vv. 11, 12). Their wives were also to be grave, not slanderers, and faithful in all things. Their character is specially referred to, inasmuch as the service of the deacons, having to do with temporal needs, might give occasion for the wives to make mischief unless " faithful in all things ". Like the overseers, the deacons are to be the husbands of one wife, ruling their children, and their homes well. Again, these exhortations imply that the deacon is not a young man, but one that is married and has children, and thus a man with experience.
(V. 13). In case it might be thought that the office of a deacon was inferior to that of an overseer, the Apostle specially states that those who use the office of a deacon well obtain for themselves a good degree, and much boldness in faith which is in Christ Jesus; a truth, as it has often been pointed out, strikingly illustrated in the history of Stephen (Acts 6:1-5,8-151And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. 2Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. 3Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. 4But we will give ourselves continually to prayer, and to the ministry of the word. 5And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: (Acts 6:1‑5)
8And Stephen, full of faith and power, did great wonders and miracles among the people. 9Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. 10And they were not able to resist the wisdom and the spirit by which he spake. 11Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God. 12And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, 13And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: 14For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us. 15And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel. (Acts 6:8‑15)).
(E) the Mystery of Piety (Vv. 14-16).
(Vv. 14, 15). The Apostle closes this portion of his Epistle by definitely stating that his reason for writing "these things" is that Timothy might know how one ought to behave oneself in the House of God.
We are told that the House of God is "the Assembly of the living God ". It is no longer a building of material stones, as in the Old Testament days, but a company of living stones-believers. It is formed of all believers living on earth at any given moment. No local Assembly is ever called the House of God.
Further, it is the Assembly of the Living God. The God who dwells in the midst of His people is not like the dead idols that men worship, that can neither see nor hear. That our God is living is a truth of blessed but solemn import, but one we can easily forget. Later the Apostle can tell us that we can " both labor and suffer reproach, because we trust in the living God " (iv. 10). The living God is a God that delights to support and bless His people; nevertheless, if the holiness that becomes His House is not maintained, God may make manifest that He is the living God in solemn governmental dealings as with Ananias and Sapphira who experienced the truth of the words that, " It is a fearful thing to fall into the hands of the living God " (Heb. 10:3131It is a fearful thing to fall into the hands of the living God. (Hebrews 10:31)).
Moreover, we learn that the House of God is the pillar and base of the truth. The " pillar " presents the thought of witness; the " base " is that which supports. The House of God is not said to be the truth, but the pillar " or witness of the truth. Christ on earth was "the truth" (John 14:66Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. (John 14:6)); and again we read, " Thy word is truth " (John 17:1717Sanctify them through thy truth: thy word is truth. (John 17:17)). However much the Assembly may have failed in its responsibilities, the fact remains that, as established of God upon earth, it is the witness and support of the truth. God has no other witness on the earth. In a day of ruin it may be only a feeble few will maintain the truth, while the great professing mass, failing to be a witness, will be spued out of the mouth of Christ.
It is important to remember that the Assembly is not said to teach the truth, but to witness to the truth that is already found in the Word of God. Nor can the Assembly claim authority to decide what is truth. The word is the truth and carries its own authority.
(V. 16). Seeing then that the Assembly is the House of God- the living God- and the witness and support of the truth, how important that we should know how to behave ourselves in the House of God. In view of pious behavior the Apostle speaks of the mystery of piety " or the secret of right behavior. One has written of this passage, "This is often quoted and interpreted as if it spoke of the mystery of the Godhead, or the mystery of Christ's Person. But it is the mystery of godliness, or the secret by which all real godliness is produced-the divine spring of all that can be called piety in man" (J.N.D.). This mystery of piety is what is known to piety, but not yet manifest to the world. The secret of godliness lies in the knowledge of God manifested in and through the Person of Christ. Thus in this beautiful passage we have Christ presented as making God known to men and angels. In Christ, God was manifest in the flesh; the absolute holiness of Christ was seen in that He was justified in the Spirit. We are justified in the death of Christ: He was sealed and anointed altogether apart from death-the proof of His intrinsic holiness. Then, in Christ, as Man, God was seen of angels; in Christ He was made known to and believed on in the world; finally, the heart of God is made known by the present position of Christ in the glory.
All this is spoken of as " the mystery of godliness ", because these things are not known to the unbeliever. Such, indeed, can appreciate the outward conduct that flows from piety but the unbeliever cannot know the secret spring of piety. That secret is only known to the pious; and the secret lies in the knowledge of God; and the knowledge of God has been revealed to them in Christ.