Category: Timothy

Godliness Part 2

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1Timothy 3:14-16 These things write I unto thee, hoping to come unto thee shortly: But if I tarry long, that thou may know how thou ought to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. And 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 glory. 

‘The mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preaches unto the Gentiles, believed on in the world, received up into glory.’ Seven facts of the mystery of Godliness (continues): Seen of angels – divine revelation (3:16; 2Cor. 4:9; Eph. 3:9-10; 1Pet. 1:10-12). [Greek: optanomai] to discern clearly; to gaze upon with wide-open eyes as something remarkable. Previous to this angels had little knowledge of the necessity or reasons for and nature of human salvation (1Pet. 1:10-12). Now it is no longer a mystery to them or to men. Preached unto the Gentiles – divine inclusion (3:16; 1Cor. 12:13; Gal. 3:28; Eph. 2:11-18; 3:1-6; Col. 3:11). Believed on in the world – divine propagation (3:16; Matt. 4:23-24; 9:35; Luke 4:16-19; Eph. 2:17). Received up into glory – divine ascension and exaltation (3:16; Luke 24:51; Eph. 1:20-23; Php. 2:9-11). The Greek: analambano is translated as “received up” (3:16; Mark 16:19; Luke 9:51; Acts 10:16); “taken up” (Acts 1:2, 11, 22; 7:43); and “take” (Acts 20:13-14; 23:31; Eph. 6:13, 16; 2Tim. 4:11). The same human body and nature God was manifested in, was resurrected and received up to glory (John 21:14).

These divine phrases of the mystery of godliness form one complete whole concerning the redemption of all things. No single part is now a mystery, because the many scriptures have made it all clear.

‘Godliness’ [Greek: eusebeia] reverence toward God; piety; religion. Translated “godliness” (3:16; 2:2; 4:7-8; 6:3-11; 2Tim. 3:5; Tit. 1:1; 2Pet. 1:3-7; 3:11) and “holiness” (Acts 3:12).

Godliness Part 1

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1Timothy 3:14-16 These things write I unto thee, hoping to come unto thee shortly: But if I tarry long, that thou may know how thou ought to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. And 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 glory. 

‘Hoping to come unto thee shortly.’ I hope to come to you shortly, but if I am delayed, you will know how to conduct yourself amongst other believers (3:14-15).

‘The house of God, which is the church of the living God, the pillar and ground of the truth.’ Three names of the New Testament congregation: The house or household of God (3:15; Eph. 2:19-22; cp. Gal. 6:10). The congregations or assemblies of the living God (3:15; Eph. 3:15; 5:1). The pillar and ground of truth, the upholder of the great truth of the mystery of godliness (3:15-16). Another great truth upheld is the headship of God (1Cor. 11:3; Eph. 1:10). Lucifer did not abide in this truth (John 8:44; Isa. 14:12-14; Ezek. 28:11-17). He is now denying it (1Jn. 2:18-23). Christians are now supposed to demonstrate it (Eph. 3:10; 4:11-16; 5:24; Heb. 13:7, 17; 1Pet. 5:1-6).

‘Without controversy’ [Greek: homologoumenos] confessedly.

‘The mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preaches unto the Gentiles, believed on in the world, received up into glory.’ Seven facts of the mystery of Godliness: Great – divine fullness (3:16; John 1:16-17; Eph. 3:19; Col. 1:19; 2:9). God was manifest in the flesh – the incarnation (3:16; Isa. 7:14; 9:6-7; Matt. 1:18-25; Luke 1:26-56; 2:1-39; John 1:14; Rom. 8:3; Gal. 4:4; Heb. 1:5-6; 2:6-18). Justified in the Spirit – divine vindication (3:16; Acts 2:22-28, 36; 3:14-18; Rom. 1:3-4; Eph. 1:20-23; Php. 2:5-11; Col. 1:15-24; 2:14-17; Heb. 1:3-9; 2:5-18; 1Pet. 3:22).

To be continued…

Wives

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1Timothy 3:11-13 Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and their own houses well. For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. 

‘Wives be grave, not slanderers, sober, faithful in all things.’ Four qualifications for women: Grave [Greek: semnos] Translated as “grave” (3:4; Tit. 2:2) and “honest” (Php. 4:8). Not slanderers (3:11) [Greek: diabolos] devils, adversary, false accuser, and slanderer (3:11; 2Tim. 3:3; Tit. 2:3). In John 6:70 it reveals Judas as an adversary of Christ. The word is otherwise used for satan who is an adversary of God and man (John 8:44). No gossip can ever be allowed as an example to God’s flock and must be avoided at all cost (Pro. 11:13; 17:9; 25:9). Sober [Greek: nephaleos] not drinkers of wine – to be sober at all times is a command to anyone who claims to follow Christ (1Thess. 5:6; 8; Tit. 2:2,4,6; 1Pet. 1:13; 5:8), thus no drinking of alcohol! Faithful in all things. These qualifications apply to wives of bishops, deacons, deaconesses, and Christian women in general.

‘Used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.’ Two great rewards for faithful deacons: Purchase a good degree [Greek: peripoieomai] to preserve, acquire, keep safe, and protect for oneself a good degree or rank among Christians (3:13; Acts 20:28). Great boldness in the faith [Greek: parrhesia] freedom of speech. Translated “boldness of speech” (2Cor. 7:4); “plainness of speech” (2Cor. 3:12); “freely” (Acts 2:29); “confidence” (Acts 28:31; Heb. 3:6; 10:35; 1Jn. 2:28; 3:21; 5:14); “boldness” and “boldly” (John 7:26; Acts 4:13, 29, 31; Eph. 3:12; 6:19; Php. 1:20; Phm. 1:8; Heb. 4:16; 10:19; 1Jn. 4:17); “openly” (Mark 8:32; John 7:4, 13; 11:54; 18:20; Col. 2:15); and “plainly” (John 10:24; 11:14; 16:25, 29).

Deacons

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1Timothy 3:8-10 Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; Holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them use the office of a deacon, being found blameless. 

‘Must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre.’ Ten qualifications are noted here for deacons: Grave [Greek: semnos] Translated as “grave” (3:4; Tit. 2:2) and “honest” (Php. 4:8). Not double-tongued [Greek: dilogos] liars; saying different things to different persons on the same subject. Not give to much wine even unfermented (in the cluster; Isa. 65:8). Some use this verse to justify drinking in moderation. To be sober at all times is a command to anyone who claims to follow Christ (1Thess. 5:6; 8; Tit. 2:2,4,6; 1Pet. 1:13; 5:8), thus no drinking of alcohol! Even children know it is wrong, funny how distorted grownups become in what is right and what is wrong. Not greedy of filthy lucre. Holding the mystery of the faith in a pure conscience (3:9). They must maintain a good conscience and be able to demonstrate the mysterious power of faith (Mark 9:23; 11:22-24; 16:17-18). Let them be proved (3:10). The same as not a new convert, in 1Timothy 3:6. Let them be tested and proved worthy of the office, and able to keep themselves from being lifted up in pride and falling in the same manner satan did. Blameless [Greek: anengkletos] (3:10). Translated as “blameless” (3:10; 1Cor. 1:18; Tit. 1:6-7) and “unreprovable” (Col. 1:22). They must be free from evil and reproach. The wives must meet certain qualifications (3:11). Each, must be the husband of one wife (3:12). No polygamist. Each, must be the ruler of his own house (3:12), as required of bishops (3:4-5).

‘Deacons’ – deacons of congregations or business elders and distinct from bishops or teaching elders (3:10-13; Php. 1:1; Acts 6:1-7).

Not a Novice

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1 Timothy 3:4-7 One that rules well his own house, having his children in subjection with all gravity; (For if a man know not how to rule his own house, how shall he take care of the church of God?) Not a novice, lest being lifted up with pride he falls into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he falls into reproach and the snare of the devil. 

‘Gravity’ [Greek: semnotes] solemnity; dignity; majesty. Translated “gravity” (3:4; Tit. 2:7) and “honesty” (2:2).

‘For if a man know not how to rule his own house, how shall he take care of the church [congregation] of God?’ If a man’s home rule is not good, how can he be trusted with the civil or religious government?

‘Lest being lifted up with pride he fall into the condemnation of the devil.’ The reason for not putting a new convert in the office of a bishop or overseer is the lack of Christian experience and service. It is natural for men to feel exalted when entrusted with any form of government. This feeling must be entirely put to death before one can be a true ruler. The example of Lucifer is given to emphasize the absolute necessity of mortifying pride. Lucifer was trusted as the original overseer of the earth. He ruled for an indefinite period before Adam and was perfect in his ways until he was lifted up in pride to believe he could invade heaven and dethrone God (3:6; Isa. 14:12-14; Ezek. 28:11-17; Jer. 4:23-26; 2Pet. 3:5-8). Before learning the lesson of humility and the worth of his true self without grace, the new convert will likely fall as Lucifer did. We do not need any rulers of this type – haughty, proud, exalted, despotic, and self-important.

‘Lifted up with pride’ [Greek: tuphoo] to make dull, senseless, conceited, silly, stupid, or absurd. Translated as “lifted up” (3:6); “be proud” (6:4); and “be high-minded” (2Tim. 3:4). The Greek: tuphon (hurricane, typhoon) may best illustrate such conceited, puffed up behaviour of inflated ones in the ecclesiastical realm.

‘Lest he fall into reproach and the snare of the devil.’ The reason why a bishop must have a good report from non-Christians is to avoid reproach and falling into the snare of the devil. Backsliders usually fall by the sins of their former life. On these lines, the devil concentrates on bringing about the fall of as many as possible.

A Bishop Then Must Be…

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1Timothy 3:2-3 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous

‘Must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach.’ There are sixteen qualifications for bishops: Blameless in conduct [Greek: anepilemptos] (5:7; 6:14). Husband of one wife, i. e., not a polygamist. One could be a bishop without a wife, as Paul (2Cor. 9:5). Vigilant [Greek: nephaleos] drinking no wine; sober. Translated “vigilant” (3:2); and “sober” (3:11; Tit. 2:2). Sober [Greek: sophron] of sound mind; discreet; prudent; self-controlled; temperate. Not given to alcohol but always sober. Translated “sober” (3:2; Tit. 1:8); “temperate” (Tit. 2:5); and “discreet” (Tit. 2:5). Of good behaviour [Greek: kosmios] behaviour in general as someone professing godliness. Given to hospitality [Greek: philoxenos] kind to strangers and contributing to needy saints (cp. Rom. 12:13). Apt to teach [Greek: didaktikos] capable of teaching from God’s Word and not own beliefs (2Tim. 2:24). Not given to wine [Greek: paroinos] a winebibber, no drinker of any alcohol or even condoning others doing it (Tit. 1:7; Hag. 2:15). No striker [Greek: plektes] not quarrelsome; one not ready to strike back at those who displease him; no persecutor of those who differ with him (Tit. 1:7). Not greedy of filthy lucre [Greek: aischrokerdes] not desirous of base gain; not using wrong methods to raise money to increase his own income (3:3, 8; Tit. 1:7). Patient [Greek: epieikes] meek and gentle (3:3). Not a brawler [Greek: amachos] not contentious, but quiet and peaceable (Tit. 3:2). Not covetous [Greek: aphilarguros] not a lover of money; not desiring the office for the sake of personal gain or washing cash (Heb. 13:5; Luke 12:15). Ruler of his own house, not by hardness and tyranny, but with honesty. Not a novice [Greek: neophutos] a new convert to the faith. Of a good report from outsiders.

The Office of a Bishop

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1Timothy 3:1 This is a true saying, If a man desire the office of a bishop, he desires a good work. 

‘Bishop’ [Greek: episcope] overseer, bishop, or preaching elder. The word “elders” in the Old Testament meant the heads or rulers of the tribes, cities, and nations (Deut. 1:13). In the Gospels and Acts it generally refers to the Sanhedrin (Matt. 15:2; 16:21; 21:23; 26:3; Acts 4:5, 8, 23). In the early congregations’ elders were the ministers and deacons, or preaching elders and business elders of the local congregational groups (Acts 11:30; 14:23; 16:4; 20:17, 28; 21:18; 1Tim. 5:17; Tit. 1:5; Jas. 5:14). All apostles were elders (Acts 11:30; 1Pet. 5:1; 2Jn. 1:1; 3Jn. 1:1), but all elders were not apostles (Acts 15:2, 4, 6, 22, 23; 16:4). The elders of Acts 20:17, were the overseers of Acts 20:28. The elders of 1Timothy 5:17; Titus 1:5-10 and 1Peter 5:1-2 were preaching elders or bishops. The business elders were deacons (Acts 6:1-15).

Bishops and deacons are mentioned in Philippians 1:1 and 1Timothy 3:1-13. The word presbuteros is also used for older men and women (Luke 15:25; John 8:9; Acts 17:1-34; 4:22; 1Tim. 5:2). It is used also of heavenly ranks (Rev. 4:4, 10; 5:6, 8, 11, 14; 7:11, 13; 11:16; 14:3; 19:4). It is found 68 times and is translated “elder” except in John 8:9 and Acts 2:17; 4:22.

Romans 16 names at least seven women who served as presbuteros in congregational groups: Phebe (Rom. 16:1), Priscilla (Rom. 16:3), Mary (Rom. 16:6), Tryphena, Tryphosa, Persis (Rom. 16:12), Julia (Rom. 16:15); and mention is made of an unnamed sister of Nereus (Rom. 16:15). All of them were Christian workers, deaconesses and Christians who exercised the gift of prophecy (quoting and implementing the Old Testament prophecies) who “labour in the Lord” (Rom. 16:12). This indicates that they laboured in the ministry of the Word.

If They Continue

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1Timothy 2:13-15 For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. 

‘For Adam was first formed, then Eve.’ This is Paul’s reason for stating the headship (not rulership) of men (2:11-14; 2Cor. 11:3).

By Adam (not Eve) came physical death, which is a result of the eternal-death penalty for sin (1Cor. 15:22). This death passed upon all people (Rom. 5:12-21). Adam was with Eve in the garden and therefore without excuse. He should have spoken up and protected his mate and his dominion. His duty was to cultivate and keep (preserve) the garden from all intruders (Gen. 2:15). “Keep” is from the Hebrew shamar, meaning to hedge about, guard, protect (Gen. 3:24; 6:19-20; 7:3; 17:9-10; 18:19; 28:15, 20; Ps. 17:8).

‘Shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.’ She shall be saved from dying during childbirth if she remains godly. Childbearing does not save the soul. Even to be saved from dying in childbirth is not promised unless a woman continues in four things: [1] Faith – something we must continue in; be grounded in; be settled in and not move away from our hope in eternal life (Col. 1:23). [2] Love – that consists of patience, kindness, generosity, humility, courtesy, unselfishness, good temper, righteousness and sincerity (1Cor. 13:4-8). [3] Holiness – everyone should know how to possess his vessel in sanctification and honour (1Thess. 4:3-5,7). [4] Sobriety – clothed in proper and modest attire (2:9).

One must continue in these things to have the assurance of continued physical life, and the same is required for eternal life. Even with this promise, the benefits must be appropriated by faith.

With All Subjection

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1Timothy 2:11-12 Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 

‘Subjection’ [Greek: hupotage] (3:4; 2Cor. 9:13; Gal. 2:5). This does not contradict the fact that women were free to pray and prophesy (teach from the Word) in Christian congregations (1Cor. 11:5, 13; Acts 2:16-21; 21:9; Joel 2:28-32). Women were commanded to learn from their own husbands, who were must older than they and had years of hearing the Law of Moses. Because there were no Bibles in those days, the men were supposed to tell their much younger wives what they heard from God’s Word (back then the Law and prophets only, the Old Testament) as it was known to them then. To state that women can’t study or read God’s Word today or teach it to others is a willful lie and not Scriptural for each individual are to ask, seek and find God on his/her own. To serve God because of another’s belief or tradition is not part of Christianity but is just another form of idolatry.

‘Usurp authority’ [Greek: authenteo] to have power over. Women should not dictate to men, but exercise their rights to teach, pray, and do other things under the authority of men (their own husbands and only if they are saved – unsaved men can be honoured without obeying their sinful commands).

‘In silence’ – It was the custom then for men to speak up in public assemblies to ask questions and even interrupt the speaker when they did not understand, but this liberty was not granted to women. Even today it is unbecoming of a woman to interrupt or question others on their beliefs; we have God’s Word and Christ – who is the Truth and Life – and the only teacher we will ever need (Matt. 23:8,10).

Women Professing Godliness Part 2

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1Timothy 2:9-10 In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; But (which become women professing godliness) with good works.

‘Broided hair’ – an ancient headdress [Greek: plegma] anything twined or plaited; a net; wreaths; chaplets. This is not the Greek word for hair. It could refer to hair here, but it could also refer to some part of the headdress, the horn, for instance. Women wore a hollow, jewel-encrusted silver or gold tube or horn 45 to 50 centimetres long on the forehead. It had strong cords suspended from it to the back which reached to the knees and had red silk tassels weighted with lead. These kept the horn from toppling in front. The whole thing was supported by a network of cords and by a strong band fastened tightly under the jaw. A veil was worn over the horn in such a manner as to leave its lower half uncovered in front. The veil could be drawn over the face at will, to cover all the face but one eye.

The hair (which may be the reference here) was worn in the back in braids – from 1 to a record of 110 braids. In each braid would be woven silk cords with gold coins at irregular distances and reaching down to the knees, glittering at every movement of the wearer. Sometimes the hair was made into temples and other fanciful figures with the aid of gum.

Sometimes they wore caps completely covered with coins or frontlets ornamented with diamonds. Eastern women were fond of excessive jewellery – not only on their heads but on other parts of the body as well. Earrings, nose jewels, chains, rings, bracelets, ankle rings, strings of real pearls and money, necklaces, and many other ornaments were worn – some even by the men (Gen. 24:47; Ex. 32:2; 35:22; Jdg. 8:24; Isa. 3:16-24; Job 42:11).

‘Costly array’ [Greek: poluteles] (Mark 14:3; 1Pet. 3:4). It is the extravagance in ornaments and costly garments that Paul rebukes. In fact, the passage is not condemning any one style, ornament, or garment, but demanding moderation in dress and behaviour in general as women professing godliness (2:10). Thus clothing that covers up the women and not revealing any one area as to advertise one’s body. When either men or women live primarily for dressing up and outward show, it is wrong.

From 1Peter 3:3 we see that outward adorning consists of hairstyles, the wearing of gold and apparel. It is not the total condemnation of these three things that Peter intends, but rather he’s stressing the importance of inner adorning over outward adorning. Many go to extremes classing as sin all wearing of rings, bracelets, and other ornaments, but this is not the purpose of the passage. It says nothing of any one of these things being sinful or unbecoming to Christians.