Tag: Paul

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.

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.

Women Professing Godliness Part 1

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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. 

‘In like manner also, that women adorn themselves in modest apparel.’ Women also should pray to God in like manner as the men (2:8), being properly attired and modest in appearance.

‘Adorn’ [Greek: kosmeo] to order, arrange, deck, adorn, or embellish. Translated “adorn” (2:9; Luke 21:5; Tit. 2:10; 1Pet. 3:5; Rev. 21:2); “to trim” (Matt. 25:7); and “garnish” (Matt. 12:44; 23:29; Luke 11:25; Rev. 21:19). When you dress to get anyone’s attention or approval of your looks, you are already misusing the temple of God for worldly lust and affection and will gain no one’s respect.

‘Modest’ [Greek: kosmios] well ordered, moderate, regular, or well-behaved. Translated as “modest” (2:9) and “of good behaviour” (3:2). Women who did not dress properly were seen as those with bad behaviour. Today women dress as little as possible and show much skin and dishonour their testimonies as Christ’s representatives.

‘Apparel’ [Greek: katastole] apparel, equipment, dress, or clothing.

‘Shamefacedness’ [Greek: aidos] sense of honour; regard for others; respect; reverence; self-restraint, modesty or bashfulness toward men; not being bold or forward. Translated as “reverence” in Hebrews 12:28. Women who reveal too much of their bodies show a lack of respect for themselves wherein they make their bodies open to others for misuse or abuse. Many can’t understand why they are not respected, but they dress very poorly and with little to the imagination and their attire give away the lack of self-respect which they constantly demand of others.

‘Sobriety’ [Greek: sophrosune] discretion; self-control; chastity; temperance. Translated “soberness” and “sobriety” (2:9, 15; Acts 26:25; cp. 2Tim. 1:7; Tit. 2:4, 12).

One God

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1Timothy 2:5-8 For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time. Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity. I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. 

‘One God’ – One here means one in individuality, not unity (1Cor. 8:6; Eph. 4:4-6). There are three separate persons in the Trinity, and they are also one in unity (John 17:11, 21-22; 1Jn. 5:7; Deut. 6:4).

‘Mediator’ [Greek: mesites] is a middle person to reconciles two parties at enmity – God and man (Gal. 3:20). Christ is the mediator of the new covenant (2:5; Heb. 8:6; 9:15; 12:24). This again is proof that Christ and God are separate Persons, for a mediator is the middle person mediating between TWO other persons who are at enmity with each other.

‘Ransom’ [Greek: antilutron] ransom. Compare with lutron as used in Matthew 20:28; Mark 10:45; Titus 2:14 and Hebrews 9:12. Lutron signifies a ransom paid for the redemption of a captive, and antilutron signifies ransom or exchange of one person for another, or the redemption of life for life.

‘To be testified in due time’ – The testimony of the ransom to be given in its own times or in due season.

‘Whereunto I am ordained a preacher, and apostle … a teacher of the Gentiles in faith and verity.’ I am appointed a herald, an apostle to teach Gentiles the whole truth.

‘Lifting up holy hands, without wrath and doubting.’ It was a common custom among Jews to lift up their hands in prayer. It was their way of making entreaties and requests. This was to be done without wrath or hatred toward any person; without an unforgiving spirit; and without reasonings and disputings within over what was being prayed for.

Prayer

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1Timothy 2:1-4 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth. 

‘Exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men.’ Four duties of Christians: [1] Supplications (Eph. 6:18) [Greek: deesis] and entreating; continued strong and incessant pleadings until the prayer is answered (Luke 18:1-8). Translated “request” (Php. 1:4); “supplication” (2:1; 5:5; Acts 1:14; Eph. 6:18; Php. 4:6); and “prayer” 12 times. [2] Prayers (2:1; 5:5); [3] Intercessions (2:1; cp. Rom. 8:26-27, 34; Heb. 7:25; Isa. 53:12); [4] Giving of thanks (2:1).

We are commanded to let our hope be a joy to us, to show patience in all our trouble and to live in fervent prayer to God. Prayer should not be rehearsed, but a continuous conversation with God just as we would talk to those we love and find joy in our communion with them.

‘For all men’ – Three classes to be prayed for (2:1-3).

‘Who will have all men to be saved, and to come unto the knowledge of the truth.’ Two things always the will of God: That all men be saved (Mark 16:15; John 3:16; 2Pet. 3:9; Rev. 22:17). That all come to the knowledge of the truth (Heb. 4:12; 2Tim. 3:16).

Holding Faith Part 2

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1Timothy 1:18-20 This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them might war a good warfare; Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck: Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.

Twenty facts about faith: It can be shipwrecked (1:19). Put away or thrust away (1:19). Turned away from (Acts 13:8). Made void (Rom. 4:14). Exercised in vain (1Cor. 15:17). Held to or let go (1:19). Departed from (4:1). Denied (5:8; Rev. 2:13). Cast off (5:12). Erred from (6:10, 21). Overthrown (2Tim. 2:18). Abandoned (2Tim. 3:8). Kept or lost (2Tim. 4:7). Found missing (Mark 4:40; Luke 8:25). Adequate or fail (Luke 22:32). Made without effect (Rom. 3:3). Dead (Jas. 2:17, 20, 26). Obeyed or disobeyed (Acts 6:7). Built up or destroyed (Jude 1:20). Continued in or discontinued in (Acts 14:22; Col. 1:23; Heb. 10:39).

‘Hymenaeus’ – a man who thrust away and made shipwreck of his faith, becoming a blasphemer (1:19-20) and a false teacher, overthrowing the faith of others (2Tim. 2:16-18).

‘Alexander’ – Another man who thrust away and made shipwreck of his faith (1:19-20) and who became an enemy of the gospel (2Tim. 4:14-15; Acts 19:33). Both of these men had faith and a good conscience before making shipwreck of them (1:19). Thus, we not only have reference to a possibility of such shipwreck, but also a record of examples.

‘Whom I have delivered unto Satan, that they may learn not to blaspheme.’ A Christian prayer unto salvation where the enemy can bring sinners or backsliders their necessary consequences that are required to open eyes and ears in times of sickness, poverty or distress and save one’s soul when they choose to turn to God. 1Timothy 5:24 says that some men’s sins are open beforehand, going before to judgment – thus they are now reaping the consequences that they sowed, and some men’s follow afterwards which means that the enemy keeps consequences away and people think they ‘got away’ with their sins and will receive no consequences, but that it will come eventually and then there is no more want for repentance. Consequences are the thing that helps people to repent and turn to God (Isa. 26:9-10) and not live in sin anymore (Rom. 6; 1John 3).

Holding Faith Part 1

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1Timothy 1:18-20 This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them might war a good warfare; Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck: Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme. 

‘This charge I commit unto thee, son Timothy’ – Same as the commandment in 1Timothy 1:5 given to Timothy as to what he was to obey according to God’s commandments.

‘Prophecies which went before’ – Referring perhaps to those that were uttered when spiritual gifts were imparted to Timothy (4:14; 2Tim. 1:6) to enable him to continue with Paul’s commission as given by Jesus Christ.

‘That thou by them might war a good warfare.’ Three necessary things to save the soul: Fight a good warfare (1:18; 2Tim. 2:4). Hold faith (1:19; 3:9; Heb. 3:6, 12-14; 4:11; 6:4-9; 10:23, 26-29, 36-39). Maintain a good conscience (1:19).

‘Put away’ [Greek: apotheomai] thrust away; drive away; beat off; banish; repel; reject; disdain. Translated “put away” (1:19); “put from” (Acts 13:46); “thrust from” (Acts 7:27, 39); and “cast away” (Rom. 11:1-2). How could these thrust away their faith and make shipwreck of it if such were not possible? If one can make shipwreck of his faith, does he still have faith that will save the soul?

‘Shipwreck’ [Greek: nauageo] shipwreck; crash, smash, or be ruined (2Cor. 11:25).

The Only Wise God

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1Timothy 1:17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. 

‘Now unto the King eternal, immortal, invisible, the only wise God.’ Four facts about God the Father: [1] The King eternal [Greek: basilei, ton and aionon] meaning the King of the Ages (cp. Isa. 9:6; Jer. 10:10). [2] Immortal [Greek: aphthartos] incorruptible. The same word translated to show the spirit and soul of man as not being corruptible (1Pet. 3:4); and other things as being incorruptible and immortal (Rom. 1:23; 1Cor. 9:25; 15:52; 1Pet. 1:4, 23). If God is immortal, and man’s spirit is immortal (1Pet. 3:4), then it is a settled fact that the inner man is just as immortal as God. [3] Invisible [Greek: aoratos] (Col. 1:15-16; Rom. 1:20; Heb. 11:27). The word means not in sight, unseen, or concealed. Invisibility consists more of distance than substance. Cities or other material objects cannot be seen even 30 kilometres away. At this distance they are invisible. Objects concealed are invisible. Anything out of eyesight is invisible. God, angels, and other spirit beings are thus invisible. They can appear or disappear at will. They have been seen with the natural eyes many times, proving that invisibility must be understood with them as with all other invisible things that can become visible. [4] The only wise God (cp. 1Tim. 6:16). God is the source of wisdom and immortality. But He is not the only one that has wisdom and immortality, for Christ, the Holy Spirit, angels, and the inner man also have wisdom and immortality.

There are eighteen proofs that God can be seen: God has been seen with a body (John 4:24). Man was made bodily in God’s image (Gen. 1:26-27; 9:6). God ate food with Abraham (Gen. 18:8). Jacob wrestled with God (Gen. 32:24). Seventy-four men ate with God (Ex. 24:1-11). Moses saw God face to face out of His glory (Ex. 33:11; 1Tim. 6:16), and he saw His back parts when he requested to see His glory (Ex. 33:18-23). Joshua and all Israel saw Him (Jos. 5:13-15). Gideon saw God (Jdg. 6:11-23). Samson’s parents saw Him (Jdg. 13:3-23). David saw God (1Chron. 21:16-17). Job saw God (Job 42:5). Isaiah saw and described God (Isa. 6:1-13). Amos saw the Lord (Amos 9:1). Ezekiel described God (Ezek. 1:26-28; 10:20; 40:3 with Ezek. 43:7; 7; 47:1-6). Daniel described God, even His clothes, body, and hair (Dan. 7:9-14; 10:5-6). Stephen saw God and Christ (Acts 7:56). John described God (Rev. 4:2-5; 5:1-7). All will see God (Rev. 21:3-4; 22:4).

A Faithful Saying

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1Timothy 1:15-16 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. 

‘Faithful saying’ – there are four “faithful sayings” in Timothy and Titus: Christ came to save sinners (1:15; 4:10; Matt. 1:21; John 3:16; Gal. 1:4). Godliness is profitable unto all things, having promise of life now, and of that which is to come (1:4). If we are dead with Him, we shall also live with Him (2Tim. 2:11-13). They which belief must maintain good works (Tit. 3:8; cp. 1Tim. 3:1; Rev. 21:5; 22:6). This gives the whole span of redemption from the fall of man to the eternal reign with Christ.

‘Worthy of all acceptation, that Christ Jesus came into the world to save sinners.’ The gospel of Christ dying to save sinners is worthy of being accepted by the whole world. Since He died for the world, the world has a right to the benefits of His death (John 3:16-20, 36; 5:24).

‘Of whom I am chief’ – The sins of note, 1Timothy 1:13 above gave him claim to the title chief of sinners. The Greek for chief is protos, meaning first in rank. Translated “chief” (1:15; Matt. 20:27; Mark 6:21; 10:44; Acts 13:50; 16:12; 17:4; 25:2; 28:7, 17).

‘For this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.’ Because Christ came to save sinners, I (Paul) obtained mercy. I have been chosen as a pattern (example) for all who will believe in Christ for everlasting life.