Religion Scripture Readings

Malachi 1

I HAVE LOVED YOU"
A. God's love for a rebellious Israel.

1. (1-2a) God declares His love for Israel through the prophet Malachi.

The burden of the word of the LORD to Israel by Malachi. "I have loved you," says the LORD.

a. To Israel by Malachi: Malachi spoke to the exiles some 100 years after their initial return, after the days of Zechariah and Haggai. Malachi ministered either at the time of Nehemiah or immediately after his book closes.

i. We know this because in Malachi's day the temple was rebuilt (Malachi 1:13, 3:1, 3:10).

ii. We know this because the Jews were under a civil ruler (the governor ofMalachi 1:8), and Nehemiah was the last civil ruler over Jerusalem.

iii. We know this because the sins that Malachi rebuked are the same sins Nehemiah rebuked.

- The priesthood was defiled (Nehemiah 13:29, Malachi 1:6-2:9)
- Marriage was corrupt in Israel (Nehemiah 13:23-25,Malachi 2:14-15)
- The tithe that should go to the Levites was kept from them (Nehemiah 13:10-11, Malachi 3:8-12)
iv. By now, the temple is rebuilt, sacrifice and feasts have resumed but the dramatic promises of the prophets like Haggai and Zechariah are still far from fulfillment. This left the nation languishing in the disappointment of unfulfilled hopes and has lulled them into a low regard for God. Israel needs an assurance of God's love and a challenge to their disobedience.

b. "I have loved you," says the LORD: Malachi will have a lot of specific correction for Israel, but before God corrects He assures them of His love. This lays a foundation for their obedience, because if they love Him, they will keep His commandments (John 14:15).

i. Morgan translates this as "I have loved you, I do love you, I will love you," says the Lord.

2. (2-5) Their first question: How has God demonstrated His love to Israel?

"Yet you say, 'In what way have You loved us?' Was not Esau Jacob's brother?" Says the LORD. "Yet Jacob I have loved; but Esau I have hated, and laid waste his mountains and his heritage for the jackals of the wilderness." Even though Edom has said, "We have been impoverished, but we will return and build the desolate places," Thus says the LORD of hosts: "They may build, but I will throw down; they shall be called the Territory of Wickedness, and the people against whom the LORD will have indignation forever. Your eyes shall see, and you shall say, 'The LORD is magnified beyond the border of Israel.'"

a. In what way have You loved us? This is the kind of question rarely spoken, but often harbored in the heart. It asks, "God, if you really love me why are things the way they are?"

i. The prophecy of Malachi is built around seven questions the people asked God. These questions revealed their doubting, discouraged, sinful heart.

- In what way have You loved us? (Malachi 1:2)
- In what way have we despised Your name? (Malachi 1:6)
- In what way have we defiled You? (Malachi 1:7)
- In what way have we wearied Him? (Malachi 2:17)
- In what way shall we return? (Malachi 3:7)
- In what way have we robbed You? (Malachi 3:8)
- In what way have we spoken against You? (Malachi 3:13)
b. Yet Jacob I have loved; but Esau I have hated: God asks Israel to find assurance in His election. He wants them to understand that they are chosen and remain His chosen and favored people. When the people of Israel compared themselves to their neighbors the Edomites (the descendants of Esau), they saw that God chose to preserve Israel and punished the Edomites.

i. Obadiah promised judgment against the land and people of Edom. Apparently by Malachi's time it had happened, and God's choice of Israel assured His love for them.

ii. Understanding our election can bring a wonderful assurance of God's love. It means that God chose us before we existed and that the reasons for His choosing and loving us are based in Him, not in us. Knowing God chose us gives us a sense of boldness and confidence in our walk with Him.

iii. Understanding our election gives assurance of love but since the finished work of Jesus we have a new demonstration of love: But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us(Romans 5:8).

c. Jacob I have loved; but Esau I have hated: The choice of Jacob over Esau is a strong and classic example of God's election. God chose Jacob instead of Esau to carry the blessing promised to their grandfather Abraham. In some ways, Esau was a more likely candidate because though Jacob and Esau were twins, Esau was born first. Nevertheless Jacob was chosen, and chosen before he and Esau were ever born (Genesis 25:23).

d. Jacob I have loved; but Esau I have hated: How could God hate Esau? He didn't hate Esau in the sense of cursing him or striking out against him. Indeed, Esau was a blessed man (Genesis 33:9, 36:1-43). Yet when God chose Jacob, He left Esau unchosen in regard to receiving the blessing given to Abraham.

i. In his commentary on Romans (where Paul quotes this Malachi passage inRomans 9:13) Leon Morris cites examples where hate clearly seems to mean something like "loved less" (Genesis 29:31-33, Deuteronomy 21:15,Matthew 6:24, Luke 14:26, John 12:25). Yet he agrees with Calvin's idea that the real thought here is much more like "accepted" and "rejected" more than it is like our understanding of the terms "loved" and "hated."

ii. Remember the reason why election is brought up here: not to exclude, but to comfort and reassure. "A woman once said to Mr. Spurgeon, 'I cannot understand why God should say that He hated Esau.' 'That,' Spurgeon replied, 'is not my difficulty, madam. My trouble is to understand how God could love Jacob.'" (William Newell in his commentary on Romans)

iii. Malachi isn't teaching double predestination. "Malachi is not speaking of the predestination of the one brother and reprobation of the other; he is contrasting the histories of the two peoples represented by them … Both nations sinned; both are punished; but Israel by God's free mercy was forgiven and restored, while Edom was left in the misery which it had brought upon itself by its own iniquity." (Pulpit)

e. Our greatest error in considering God's election is to think that God chooses for arbitrary reasons, as if He made choices in an "eeny-meeny-miny-moe" way of choosing. We may not understand God's reasons for choosing and they may be reasons He alone knows and answers to, but God's choices are not capricious. They make perfect sense knowing everything God knows and seeing everything God sees.

i. Some consider God's election as conditional, in the sense that it is based upon foreknowledge. Others consider God's election unconditional, based on God's sovereign choice. Here, it seems that the election of Jacob wasunconditional. Though God knew what sort of men Jacob and Esau would become His election was not based on that.

ii. One might say, "I don't believe in Jesus; therefore I must not be chosen." That is fine, but then that person cannot blame God at all for not choosing them if they refuse to choose Him.

f. And laid waste his mountains and his heritage for the jackals of the wilderness: The idea of God's preference for Jacob over Esau also extended to their descendents. The nation descended from Jacob (Israel) was conquered by the Babylonian Empire, and so was the nation descended from Esau (Edom). Yet God restored Israel from exile and at this point Edom had not been restored. God chose to show more favor to Jacob and his descendants.

g. They may build, but I will throw down: God promises that Edom will be permanently ruined, and that their status as "unchosen" won't change. As a reflection of God's steadfast commitment to Israel, this is a comfort to God's people - once He chose Israel they stay chosen, and God will not forsake them and choose another.

B. Sacrifices dishonoring to God are exposed and condemned.

1. (6-8) Their second and third questions: How have we despised the LORD? How have we defiled His ministry?

"A son honors his father, and a servant his master. If then I am the Father, where isMy honor? And if I am a Master, where is My reverence? Says the LORD of hosts to you priests who despise My name. Yet you say, 'In what way have we despised Your name?' You offer defiled food on My altar. But say, 'In what way have we defiled You?' By saying, 'The table of the LORD is contemptible.' And when you offer the blind as a sacrifice, is it not evil? And when you offer the lame and sick, is it not evil? Offer it then to your governor! Would he be pleased with you? Would he accept you favorably?" Says the LORD of hosts.

a. Where is My honor? Through Malachi, God asks the priests of Israel why they show so little respect and honor to Him in their sacrifices. They call GodFather, they call Him Master, yet they do not honor Him and reverence Him with their sacrifices.

b. To you priests who despise My name: The priests of Israel presided over the sacrifices and it was their duty to uphold the honor and dignity of the sacrifices. Yet they offered defiled food to God, and offered animals that wereblind, lame, or sick.

i. Passages such as Leviticus 22:20-23 and Deuteronomy 15:21 clearly prohibited offering blemished sacrifices.

c. In what way have we despised Your name? The priests weren't even aware that they despised God with their actions. This means that it came by degrees; they probably did not know the extent of their offense, simply carrying on "business as usual."

i. In ministry, it is easier than many people think to blindly continue in sin or mechanical indifference. God wanted Israel's priests to think about their service to Him, and He wants today's ministers to think just as carefully.

ii. Richard Baxter, a great Puritan writer, carefully considered the walk of the minister: "But consider plainly that the great and lamentable sin of ministers of the Gospel is that they are not fully devoted to God. They do not give themselves up wholly to the blessed work they have undertaken to do. Is it not true that flesh-pleasing and self-seeking interests - distinct from that of Christ - make us neglect our duty and lead us to walk unfaithfully in the great trust that God has given us? Is it not true that we serve God too cheaply? Do we not do so in the most applauded way? Do we not withdraw ourselves from that which would cost us the most suffering? Does not all this show that we seek earthly rather than heavenly things? And that we mind the things which are below? While we preach for the realities which are above, do we not idolize the world? So what remains to be said, brethren, but to cry that we are all guilty of too many of the aforementioned sins. Do we not need to humble ourselves in lamentation for our miscarriages before the Lord?" (Richard Baxter, The Reformed Pastor)

d. You offer defiled food on My altar: The altar was the place of sacrifice, and it belonged to God. Yet the priests of Malachi's day disgraced God and His altar by offering defiled food to Him. Ministers today must never present defiled food to God in their ministry.

i. Pastor, your sermon is filled with funny jokes, clever anecdotes, and emotional stores but it lacks God's word. You throw in a few Scriptures here and there to illustrate or back up your stories, but your sermon is really all about you. It isn't about Jesus, it isn't about His Word. Pastor, you are settingdefiled food on God's altar.

ii. Pastor, your sermon is sloppy - you don't do your work in the study, and you shoot from the hip. Worse yet, you don't labor in prayer and meditation over God's word and seek His message for the people. You don't hold fast the pattern of sound words. You don't rightly divide the word of truth. Pastor, you are setting defiled food on God's altar.

iii. Pastor, your sermon is cold - God forbid you should show some concern or passion in the pulpit. Your passion is reserved for other things - like football or golf. You can pontificate or argue with the best of them, but your messages have no deep passion for God or your people. You punch the clock and put in the time, but your heart for Jesus is cold. Pastor, you are setting defiled food on God's altar.

e. The table of the LORD is contemptible: The priests weren't grateful for their ministry, for their work before the LORD. They whined about what the people gave and the trouble of being a priest.

f. Offer it then to your governor! The priests and the people tried to give to God things that the government wouldn't accept as taxes. King David had a completely different heart, saying nor will I offer burnt offerings to the Lord my God with that which costs me nothing (2 Samuel 24:24).

2. (9-11) God will be glorified but will it be by His present people?

"But now entreat God's favor, that He may be gracious to us. While this is being doneby your hands, will He accept you favorably?" Says the LORD of hosts. Who is thereeven among you who would shut the doors, so that you would not kindle fire on My altar in vain? I have no pleasure in you," says the LORD of hosts, "Nor will I accept an offering from your hands. For from the rising of the sun, even to its going down, My name shall be great among the Gentiles; in every place incense shall be offered to My name, and a pure offering; for My name shall be great among the nations," says the LORD of hosts.

a. Entreat God's favor, that He may be gracious to us: This phrase is rich with irony. Moffatt's paraphrase gives the sense: Try to pacify God and win his favour? How can he favour any one of you, says the Lord of hosts, when you offer him such sacrifices?

b. Who would shut the doors: God thought it was better to shut the doorsrather than to continue worthless worship. Not everything that is offered to God as worship is accepted by God as worship. Sometimes He would prefer that it just stop and simply says, "I have no pleasure in you."

i. We are concerned with church growth, evangelism, and planting churches. Yet in some cases the best thing we could do for the cause of the LORD is toshut the doors on many churches.

ii. "I am more afraid of profanity of the sanctuary than I am of the profanity of the street." (Morgan)

c. My name shall be great among the Gentiles: Yet, God will not go without worship. If the priests and people among the Jews will not worship Him in Spirit and in truth, God will find worshippers among the Gentiles.

d. In every place incense shall be offered to My name: This is a glorious promise that the true worship of God will extend all over the earth. Jesus' command to spread the Gospel and to go to every nation is part of God's way of fulfilling this promise.

i. "It is, therefore, inconceivable that a prophet should suggest that the nations of his own day were worshipping the Lord under another name (Isaiah 42:8). Rather is he proclaiming that the nations will come to know the God revealed in the Scriptures." (Baldwin)

3. (12-14) God promises to curse shallow, selfish, false worship.

"But you profane it, in that you say, 'The table of the LORD is defiled; and its fruit, its food, is contemptible.' You also say, 'Oh, what a weariness!' And you sneer at it," says the LORD of hosts. "And you bring the stolen, the lame, and the sick; thus you bring an offering! Should I accept this from your hand?" Says the LORD. "But cursed be the deceiver who has in his flock a male, and takes a vow, but sacrifices to the Lord what is blemished; for I am a great King," says the LORD of hosts, "And My name is to befeared among the nations."

a. Contemptible … Oh, what a weariness! Their selfish, insincere worship was also unsatisfying to the worshippers. Because they did not meet God in their worship it was as hollow for them as it was for God. True worship is nevercontemptible or a weariness.

b. Cursed be the deceiver: In bringing God less than their best, they were deceivers, like Annanias and Saphira who pretended to surrender everything to God but really did not.

c. I am a great King: They simply did not treat God like a great King, one to be feared and honored. When we offer shallow, insincere worship to God we don't honor Him as a great King

 

1 Timothy

FIGHTING FOR THE FAITH
A. Introduction.

1. (1) The identity of the author, Paul.

Paul, an apostle of Jesus Christ, by the commandment of God our Savior and the Lord Jesus Christ, our hope.

a. Paul, an apostle of Jesus Christ: Paul, in his self-description, emphasized his credentials (apostle) and authority (by the commandment of God). He did this both as a personal encouragement to Timothy and so the letter could be used as a letter of reference before any erring Ephesian Christians.

i. It seems that 1 Timothy was written by Paul to Timothy sometime after his release from Roman imprisonment as described at the end of Acts, and written from Macedonia (1 Timothy 1:3).

ii. Apparently, after his release (hoped for in Philemon 22 andPhilippians 1:25-26 and 2:24), Paul returned to the city of Ephesus. There he discovered that during his absence Ephesus had become a storm center of false teaching (a sad fulfillment of the prediction he had made to the Ephesian elders in Acts 20:29-30).

iii. Paul probably dealt with the leaders of the heresy personally, but soon found it necessary to leave for Macedonia. He then left Timothy in charge of affairs at Ephesus, as his own personal representative. He knew that Timothy had a tough job to carry out, so he hoped that this letter would both equip and encourage him in the task.

iv. "The use of this official title is an indication that the Pastoral Epistles were not merely private letters, but were intended to be read to the Churches committed to the charge of Timothy." (White)

b. Our Savior: At that very time, the title Savior was used in the worship of the Roman Emperor. People called, and were forced to call Caesar Nero "savior." Paul made the identity of real Savior clear.

i. White on by the commandment of God: "Here it is to be noted that thecommand proceeds equally from God and Christ Jesus. This language could hardly have been used if St. Paul conceived of Christ Jesus as a creature."

2. (2) The identity of the recipient, Timothy.

To Timothy, a true son in the faith: Grace, mercy, and peace from God our Father and Jesus Christ our Lord.

a. A true son in the faith: Paul could consider Timothy a true son in the faithbecause he probably led him and his mother to the Lord on Paul's first missionary journey (Acts 14:8-20 and 16:1).

i. Timothy was a resident of Lystra, a city in the province of Galatia (Acts 16:1-3). He was the son of a Greek father (Acts 16:2) and a Jewish mother named Eunice (2 Timothy 2:5). From his youth he was taught in the Scriptures by his mother and grandmother (2 Timothy 1:5; 3:15).

b. Grace, mercy, and peace: This is a familiar greeting of Paul in his letters to congregations. Here, he also applied it to individuals. God grants His grace, mercy, and peace not only to churches, but also to the individuals who make up the churches.

i. Yet, there is a difference. When Paul wrote to churches, he just greeted them with grace and peace. To both Timothy and Titus he added mercy to the greeting.

ii. "Not only grace and peace, as to others. When we pray for ministers, we must be more than ordinarily earnest for them with God. These three are joined together only in the Epistles of Timothy and Titus."

B. Paul urges Timothy to remain in Ephesus.

1. (3-4) Stay in Ephesus and stay with the Scriptures.

As I urged you when I went into Macedonia; remain in Ephesus that you may charge some that they teach no other doctrine, nor give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith.

a. Remain in Ephesus: Though Timothy had a tough job, Paul wanted him toremain in Ephesus and continue the work. Paul urged Timothy to do this when the apostle left Ephesus.

i. Paul told Timothy to remain in Ephesus because it seemed that Timothy wanted to give up and run away. Everyone in ministry deals with this some times; for some it is a constant affliction. There was probably both external pressure and internal pressure for him to leave.

ii. God will allow us to be in difficult situations. We must set our minds to meet the challenge, or we will surely give up. Many years ago a famous Arctic explorer put this ad in a London newspaper: "Men wanted for hazardous journey, small wages, bitter cold, long months of complete darkness, constant danger, safe return doubtful. Honor and recognition in case of success." Thousands of men responded to the appeal because they were willing to embrace a difficult job when called to do so by a great leader.

b. That you may charge some that they teach no other doctrine: Paul left Timothy with an important job to do, making it all the more important that heremain in Ephesus. The job was to make sure that correct doctrine was taught in Ephesus.

i. No other doctrine: Paul left the Ephesian Christians with a particular set of teachings (which he had received from Jesus and the Old Testament). He was concerned that Timothy did everything he could to make sure the Ephesians continue in that doctrine.

ii. Paul did this because doctrine is vitally important to God. Today, whatone believes - that is, their doctrine - is staggeringly unimportant to most people. This spirit of the modern age has also heavily influenced Christians. We live in a day where Pilate's question What is truth? (John 18:38) is answered today, "Whatever it means to you." But truth is important to God, and should be important to us.

c. That you may charge some: Paul's concern was not primarily that Timothy himself would begin to teach wrong doctrine. His concern was that Timothy would allow others to spread these other doctrines. Timothy had to stand firm against difficult people and charge some that they teach no other doctrine. No wonder he felt like leaving Ephesus.

i. In the ancient Greek, charge is a military word. It means "To give strict orders from a commanding officer." (Wiersbe) Timothy wasn't to present theoption of correct doctrine to these some in Ephesus. He was to command it like a military officer.

d. Nor give heed to fables and endless genealogies: It seems that the great danger of these teachings (fables and endless genealogies) was that they were silly distractions. Timothy had to remain in Ephesus so that he could command others to ignore these speculative and silly distractions.

i. It wasn't that there was an elaborate anti-Jesus theology rising in Ephesus. It was more that they tended to get carried away by emphasizing the wrong things. Paul wanted to prevent the corruption that comes when people grant authority to fables and endless genealogies instead of true doctrine. Silly distractions are also dangerous, because they take the place of godly edification which is in faith.

ii. Perhaps the endless genealogies had to do with Gnostic-type theories of "emanations" from God. Perhaps they were connected with Jewish-type legalism that sought righteousness by virtue of one's ancestry. Or perhaps he had in mind doctrinal systems based on mystic readings of Old Testament genealogies.

iii. Ancient Jewish writings have been discovered, which delve into the most complex genealogies, connecting them with wild speculations about spiritual mysteries. A consuming interest in these kinds of things will crowd out godly edification which is in faith.

e. Cause disputes rather than godly edification: The eventual fruit of these man-made diversions is evident. Though they may be popular and fascinating in the short term, in the long run they don't build up the body of Christ in faith.

i. "Discourses that turn to no profit; a great many words and little sense; and that sense not worth the pains of hearing." (Clarke)

2. (5-7) The purpose of the commandment.

Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith, from which some, having strayed, have turned aside to idle talk, desiring to be teachers of the law, understanding neither what they say nor the things which they affirm.

a. The purpose of the commandment: The purpose of the law is found in its inward work upon the heart, not in mere outward observance. Without this understanding, it is easy to become shallow legalists, who are only concerned with how things look on the outside.

b. Love from a pure heart: This suggests the idea that the problem in Ephesus was along Jewish-type legalistic lines. They misunderstood the commandment and the law.

i. If spending time in God's word isn't producing love from a pure heart, agood conscience, or sincere faith in us, something is wrong. Legalism may make us twist God's word, so that instead of showing love we are harsh and judgmental; instead of having a good conscience we always feel condemned knowing we don't measure up; and instead of sincere faith we practically trust in our own ability to please God.

c. Idle talk: This probably has in mind vain speculations about the Scriptures, which may have analytical and entertainment value but were never meant to be our spiritual diet.

i. In the King James Version, idle talk is translated vain jangling - the idea is of meaningless babble.

d. Understanding neither what they say nor the things which they affirm: The problem people in Ephesus did not even understand the implications of their own teaching.

3. (8-11) Paul's condemnation of legalists is not a condemnation of the law itself.

But we know that the law is good if one uses it lawfully, knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for fornicators, for sodomites, for kidnappers, for liars, for perjurers, and if there is any other thing that is contrary to sound doctrine, according to the glorious gospel of the blessed God which was committed to my trust.

a. But we know that the law is good if one uses it lawfully: The purpose of the law is to show us our sin, not to lead us to righteousness (as inGalatians 3:24-25). It wasn't made for the righteous person (who walks by faith according to Galatians 3:11) but for the lawless and insubordinate, to show them their sin.

i. The idea isn't that the law has nothing to say to the righteous person, but that it especially speaks to the ungodly. On the phrase, The law is not made for a righteous person, Clarke observes that the word for made"Refers to the custom of writing laws on boards, and hanging them up in public places within reach of every man, that they might be read by all; thus all would see against whom the law lay."

b. For the lawless and insubordinate, for the ungodly and for sinners: In Paul's mind sound doctrine and right conduct are vitally connected. These sinful actions are contrary to sound doctrine.

i. Many people will condemn anyone with standards - especially higher standards - as being a legalist. Having standards and keeping them does not make us legalists and obedience doesn't make us legalists. We are legalists when we think what we do is what makes us right before God.

c. If there is any other thing that is contrary to sound doctrine: The implication is that in Ephesus, the church existed in a culture marked by these sins here listed and the those teaching false doctrine in some way allowed or promoted this sinful lifestyle.

i. If there is any other thing: "For the apostle took no delight to mention more of this cursed crew; but leaves them to the law to handle and hamper them, as unruly beasts, dogs, lions, leopards, are chained and caged up that they may not do mischief." (Clarke)

ii. The apparently sinful environment of Ephesus shows us another reason why it was important for Timothy to remain in Ephesus. He should remain there because it was a difficult place to serve God and further the kingdom. He had to break up the fallow ground there, instead of running to an easier place to plow.

d. According to the glorious gospel of the blessed God: Though the law cannot bring righteousness, the glorious gospel of the blessed God can - a gospel that, in the words of Paul, was committed to histrust. He sensed his responsibility to preserve and guard the gospel.

C. Paul's personal experience of the gospel.

1. (12-14) Why was Paul entrusted with the gospel?

And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry, although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief. And the grace of our Lord was exceedingly abundant, with faith and love which are in Christ Jesus.

a. I thank Christ Jesus our Lord who has enabled me: Paul was entrusted with the gospel because Jesus enabled Paul, and Paul thanked Jesus for that enabling. Paul was enabled for this ministry because he was counted … faithfulfor the ministry. Faithfulness made Paul "usable" by God.

i. We often see our Christian service as a matter of volunteering. Yet as Christians, in regard to Jesus and His church, we are not volunteers. We are slaves. We are duty bound servants of Jesus, and faithfulness is expected of such servants.

ii. You don't have to be smart to be faithful; you don't have to be talented or gifted. Faithfulness is something very down-to-earth, and every one of us can be faithful in the sphere God has given us.

iii. Many people wait to be faithful. We tell ourselves, "I'll be faithful when I'm in such and such a position." That's nonsense. We should be faithful right where we are at - our faithfulness is shown in the small things.

b. Putting me into the ministry: Ministry simply means "service." In the original language of the New Testament, there is nothing "high" or "spiritual" about the word. It just means to work hard and serve. Yet for this former blasphemer and persecutor of God's people, this was a great honor.

i. "After Paul was saved, he became a foremost saint. The Lord did not allot him a second-class place in the church. He had been the leading sinner, but his Lord did not, therefore, say, 'I save you, but I shall always remember your wickedness to your disadvantage.' Not so: he counted him faithful, putting him into the ministry and into the apostleship, so that he was not a whit behind the very chief of the apostles. Brother, there is no reason why, if you have gone very far in sin, you should not go equally far in usefulness." (Spurgeon)

c. Although I was formerly: Paul's past did not disqualify him from serving God. God's mercy and grace were enough to cover his past and enable him to serve God. We should never feel that our past makes us unable to be used by God.

i. With these words, Paul gave Timothy another reason to remain in Ephesus. It is likely that Timothy wanted to leave Ephesus and his ministry there because he felt unworthy or incapable of the work. These words from Paul assured Timothy, "If there is anyone unworthy of disqualified, it should be me. Yet God found a way to use me, and He will use you also as youremain in Ephesus."

d. Because I did it ignorantly in unbelief: Ignorance and unbelief neverexcuse our sin, but they do invite God's mercy, because sin in ignorance andunbelief makes one less guilty than the believer who sins knowingly.

i. Yet it was not Paul's ignorance that saved him; it was the exceeding abundant grace of God (God's unmerited favor).

2. (15) Paul summarizes his personal experience of the gospel.

This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.

a. This is a faithful saying and worthy of all acceptance: This unusual phrase introduces a statement of special importance. Paul used this phrase 5 times - all in the Pastoral Epistles.

b. Christ Jesus came into the world to save sinners: Jesus came to savesinners, not those living under the illusion of their own righteousness. It is the sick who need a physician (Mark 2:17).

i. Since Jesus came into the world to save sinners, this is the first necessary qualification for being a child of God - being a sinner. Sinners are not disqualified from coming to God, because Jesus came to save them.

ii. We also see the great danger in taking the terms sin and sinner out of our vocabulary. Many preachers deliberately do this today, because they don't want to offend anyone from the pulpit. But if Jesus came to save sinners, shouldn't we identify who those sinners are? How else will they come to salvation?

iii. "Even those who recognize that Christ's work is to save admit that it is more difficult to believe that this salvation belongs to sinners. Our mind is always prone to dwell on our own worthiness and, as soon as our unworthiness becomes apparent, our confidence fails. Thus the more a man feels the burden of his sins, he ought with greater courage to betake himself to Christ, relying on what is here taught, that He came to bring salvation not to the righteous but to sinners." (Calvin)

b. Of whom I am chief: Paul's claim to be the chief of sinners was not an expression of some super-pious false humility. He genuinely felt his sins made him more accountable before God than others.

i. Aren't we all equally sinners? No; "All men are truly sinners, but all men are not equally sinners. They are all in the mire; but they have not all sunk to an equal depth in it." (Spurgeon)

ii. Paul felt - rightly so - his sins were worse because he was responsible for the death, imprisonment, and suffering of Christians, whom he persecuted before his life was changed by Jesus (Acts 8:3; 9:1-2, 1 Corinthians 15:9,Galatians 1:13, Philippians 3:6).

iii. In Acts 26:11, Paul explained to Agrippa what might have been his worst sin: And I punished them often in every synagogue and compelled them to blaspheme; and being exceedingly enraged against them, I persecuted them even to foreign cities. He compelled others to blaspheme Jesus. "This, indeed, was a very horrible part of Saul's sinfulness. To destroy their bodies was bad enough, but to destroy their souls too-to compel them to blaspheme, to speak evil of that name which they confessed to be their joy and their hope, surely that was the worst form that even persecution could assume. He forced them under torture to abjure the Christ whom their hearts loved. As it were he was not content to kill them, but he must damn them too." (Spurgeon)

iv. There are worse kinds of sin; sins that harm God's people are especially bad in God's eyes. We must soberly consider if we are guilty, now or in the past, of harming God's people. "[God] remembers jests and scoffs leveled at his little ones, and he bids those who indulge in them to take heed. You had better offend a king than one of the Lord's little ones." (Spurgeon)

v. "Despair's head is cut off and stuck on a pole by the salvation of 'the chief of sinners.' No man can now say that he is too great a sinner to be saved, because the chief of sinners was saved eighteen hundred years ago. If the ringleader, the chief of the gang, has been washed in the precious blood, and is now in heaven, why not I? Why not you?" (Spurgeon)

3. (16) Paul saved as a pattern of mercy to others.

However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life.

a. However, for this reason I obtained mercy: A man as bad as Paulobtained mercy. This means that the door is open to others who are not as bad sinners as Paul was.

i. White expresses the idea of Paul: "Christ's longsuffering will never undergo a more severe test than it did in my case, so that no sinner need ever despair. Let us glorify God therefore."

b. As a pattern to those who are going to believe on Him: This explains another reason why God loves to save sinners. They become a pattern to those who are going to believe on Him. God wants others to see what He can do by working in us.

i. This truth - the doctrine - that changed Paul's life was the truth he commanded Timothy to guard earlier in the chapter.

4. (17) Paul's praise to the God who saved him.

Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.

a. Now to the King eternal: Paul could not think of how bad he was, and how great the salvation of God was, and how great the love of God was, without simply breaking into spontaneous praise.

b. The King eternal, immortal, invisible, to God who alone is wise: This outburst of praise shows that Paul both knew God and that he loved God.

i. He knew God to be the King eternal, ruling and reigning in complete power and glory.

ii. He knew God to be immortal, existing before anything else existed, and being the Creator of all things.

iii. He knew God to be invisible, not completely knowable by us; we can't completely figure out God, or know all His secrets.

iv. He knew God alone is wise, that He is God - and we are not. We think our plans and insights are so important, but only God really knows and understands all things.

c. Be honor and glory forever and ever: Knowing all this about God, Paul couldn't stop praising Him. If we ever have trouble worshipping God, it is because we don't know Him very well.

i. This description of God gave Timothy still another reason to remain in Ephesus. He could and should stay there when he considered the greatness of the God who he served. This great God is worthy of His service and can empower his service in Ephesus.

D. Paul's charge to Timothy: carry on the fight.

1. (18) The charge to fight the good fight.

This charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage the good warfare.

a. This charge I commit to you: Again, the Greek word for charge (parangelia) is the same as in 1 Timothy 1:3; it is a military word, referring to an order from a commanding officer.

i. At the same time the words son Timothy express a note of fatherly love. Paul is serious, but full of love. "There is a peculiar affectionate earnestness in this use of the personal name, here and in the conclusion of the letter." (White)

b. According to the prophecies: Paul wanted Timothy to consider what the Holy Spirit had said to him through others in the past, and receive the courage toremain in Ephesus from those.

i. Apparently, God had spoken to Timothy through others through the gift of prophecy and the words were an encouragement for Timothy to stay strong in the difficulty right in front of him. It may have been a description of Timothy's future ministry; it may have been a warning against being timid in his work for God. Whatever it was, God wanted Timothy to draw strength from it in his present difficulty.

ii. So, the prophecies Timothy had received before might have been predictive of his future ministry, or may have not been. He who prophesies speaks edification and exhortation and comfort to men (1 Corinthians 14:3). It may or may not be presented in predictive terms.

iii. We shouldn't think it strange that God would speak to us through others in a prophetic manner; but should take care to test all prophesy (1 Corinthians 14:29) according to both the Word of God and the witness of the Holy Spirit in others.

iv. We must also be on guard against the "extravagant" prophecy; the one that declares that this person or that is going to have "the most powerful ministry the world has seen" or such. These prophecies are extremely manipulative, because they are awkward to speak against.

v. Today, in some circles, it isn't unusual to hear someone being declared as greater than Paul, Peter, Moses, or Elijah; declarations like "You will be a prophet like unto Daniel and receive an anointing ten times greater than any of your associates" are obviously extravagant, manipulative (bcause few will speak against it), and not of God.

vi. Tom Stipe, in the foreword to Counterfeit Revival, speaks powerfully about this phenomenon, having been a leader in it before seeing how wrong it is:

After only a couple of years, the prophets seemed to be speaking to just about everyone on just about everything. Hundreds of … members received the 'gift' of prophecy and began plying their trade among both leaders and parishioners. People began carrying around little notebooks filled with predictions that had been delivered to them by the prophets and seers. They flocked to the prophecy conferences that had begun to spring up everywhere. The notebook crowd would rush forward in hopes of being selected to receive more prophecies to add to their prophetic diaries …
Not long after 'prophecy du jour' became the primary source of direction, a trail of devastated believers began to line up outside our pastoral counseling offices. Young people promised teen success and stardom through prophecy were left picking up the pieces of their shattered hopes because God had apparently gone back on His promises. Leaders were deluged by angry church members who had received prophecies about the great ministries they would have but had been frustrated by local church leaders who failed to recognize and 'facilitate' their 'new anointing.'
After a steady diet of the prophetic, some people were rapidly becoming biblically illiterate, choosing a 'dial-a-prophet' style of Christian living rather than studying God's Word. Many were left to continually live from one prophetic 'fix' to the next, their hope always in danger of failing because God's voice was so specific in pronouncement, yet so elusive in fulfillment. Possessing a prophet's phone number was like having a storehouse of treasured guidance. Little clutched notebooks replaced Bibles as the preferred reading material during church services.
c. That by them you may wage the good warfare: The focus is not the prophetic word Timothy heard in the past. The focus is on battle right in front of him now, where he must wage the good warfare - that is, "fight the good fight." (KJV)

i. Timothy had a job in front of him, and it was going to be a battle. It wasn't going to be easy, or comfortable, or carefree. He had to approach the job Paul left him to do in Ephesus as a soldier approaches battle.

ii. This gave Timothy still another reason to remain in Ephesus. He should sense a responsibility to stay when he felt like leaving because he was like a soldier in a battle, who could not desert his post.

2. (19) Tools for the warfare: faith and a good conscience.

Having faith and a good conscience, which some having rejected, concerning the faith have suffered shipwreck.

a. Faith and a good conscience: These are essential when battling for the Lord. They protect against the spiritual attacks of doubt and condemnation.

i. Timothy had to have the faith that God was in control, and would guide him as Timothy continued to seek him.

ii. He had to have a good conscience, because his enemies would be attacking him, and if Timothy had not conducted himself rightly, they would have good reason to attack. A good conscience isn't just a conscience that approves us, but one that approves us because we've been doing what is right - it is connected with good conduct.

b. Which some having rejected: Some have rejected these weapons; specifically, Paul speaks of rejecting the faith; those who reject what Jesus and the apostles taught are headed for ruin (shipwreck).

i. Which some having rejected: "Having thrust away; as a fool-hardy soldier might his shield and his breastplate or a made sailor pilot, helm, and compass." (Clarke)

ii. "We are not justified in interpreting suffered shipwreck as though it meant that they were lost beyond hope of recovery. St. Paul himself had suffered shipwreck at least four times (2 Corinthians 11:25) when he wrote this epistle. He had on each occasion lost everything except himself." (White)

3. (20) Two people that rejected the tools for warfare.

Of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme.

a. Of whom are Hymenaeus and Alexander: We know nothing of Hymenaeus and Alexander other than what Paul said of them here. Paul apparently disciplined them for their disobedience to God in heresy, in conduct, or in both.

i. We see that Paul was not afraid to point out opponents of the truth by name, as he said to do in Romans 16:17. This was not a contradiction of Jesus' command not to judge (Matthew 7:1-5) "While Christians are not to judge one another's motives or ministries, we are certainly expected to be honest about each other's conduct." (Wiersbe)

b. Whom I delivered to Satan: From other New Testament passages we can surmise that he did this by putting them outside the church, into the world, which is the devil's domain. The punishment was a removal of protection, not an infliction of evil.

i. The Lord protects us from many attacks from Satan (Job 1:10;Luke 22:31-32), and much of this protection comes to us in what we receive as we gather together as Christians.

ii. In this, Paul gave Timothy one more reason to remain in Ephesus. He should do it because not everyone else does. We can't simply act as if every Christian does what God wants them to and stays faithful to the gospel. The fact that some do not should give us more incentive to not give up.

iii. In this we see six different reasons why we should follow the pattern of Paul's command to Timothy to remain in Ephesus and not give up in difficult times.

We should "Remain in Ephesus" …

- Because they need the truth (1 Timothy 1:3-7).
- Because you minister in a hard place (1 Timothy 1:8-11).
- Because God uses unworthy people (1 Timothy 1:12-16).
- Because you serve a great God (1 Timothy 1:17).
- Because you are in a battle and cannot surrender (1 Timothy 1:18).
- Because not everyone else does (1 Timothy 1:19-20).

 

1 Timothy 2

INSTRUCTIONS FOR PUBLIC WORSHIP
A. Public prayer.

1. (1) Pray for all men.

Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men.

a. First of all: This does not refer to time; it refers to importance. What comes next is of first importance in the heart and mind of Paul. Paul's broader context following is the public worship of Christians, so this begins a series of instructions for those meetings.

i. White translates the idea: "In the first place, let me remind you that the Church's public prayers must be made expressly for all men, from the Emperor downwards."

b. Supplications, prayers, intercessions, and giving of thanks: These terms describe the wide categories of our communication with God.

i. Supplication is simply asking for something. Prayer should never be all asking, but it should ask in bold confidence from God's Word.

ii. Prayers is a broad word, referring to all communication with the Lord.

iii. Intercessions refer to the requests we make on behalf of others. As we pray, there should be time when the needs of other find a place in our prayer before God's throne.

iv. Giving of thanks is an essential part of our walk with God. Those who lack a basic sense of gratitude in their lives lack a basic Christian virtue.

c. All men: This tells us whom we are to pray for with these various means of prayer. The idea is that all men need prayer. You have never met someone that you cannot or should not pray for.

i. Most Christians find it easy to pray for their family, friends, and loved ones, but it should not end there. We should also pray for our enemies and for those with whom we have conflict. We should pray for those who annoy us, and for those who seem to be against us. Each of these fall into the category of all men.

ii. To pray for all men also means to pray evangelistically. We should pray for our friends who need to know Jesus, for our coworkers, and for others we have regular contact with.

iii. To pray for all men also means to pray for your pastors, to pray for your church, and to pray for other ministries you know and love.

d. Giving of thanks be made for all men: We can find something to thank God for regarding all men. Even those who persecute us and are against us have a place in the over-arching plan of God.

2. (2) Pray for those in authority.

For kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence.

a. For kings and all who are in authority: Early Christians were often accused of undermining the state because they claimed a higher Lord other than Caesar. Yet they would point out that they supported the state by being good citizens and by praying for the emperor, not to him.

i. In the previous verse Paul said that we should give thanks for all men, and here he connects the thought with those who are in authority over us. We should give thanks for those who are in authority, because God has ordained government in society to keep order (Romans 13:1-7).

ii. The early church leader Tertullian explained: "We pray for all the emperors, that God may grant them long life, a secure government, a prosperous family, vigorous troops, a faithful senate, an obedient people; that the whole world may be in peace; and that God may grant, both to Caesar and to every man, the accomplishment of their just desires." (Clarke)

b. That we may lead a quiet and peaceable life in all godliness and reverence: We should pray for a government and rulers that would simply leave us alone and let us live as Christians.

i. Christians are to look for no special favors from the government. Our goal is a level playing field, unrestricted by state intervention.

ii. At the time Paul wrote this, Christianity was not an illegal religion yet in the Roman Empire and it was still considered a branch of Judaism. It was even more reasonable to believe that the Roman government might just leave Christians alone to live their faith.

3. (3-4) The goal of prayer for all men: That they would be saved.

For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth.

a. Who desires all men to be saved: Prayer for those in authority should always have an evangelical purpose. Our real goal is that they would come under the authority of Jesus, and make decisions allowing the gospel to have free course and be glorified.

b. Who desires all men to be saved: On a human level, we can certainly say that God desires all men to be saved. There is no one in such high authority that they don't need salvation in Jesus.

i. However, from a divine perspective, we understand there is a sense in which we can not say that God desires all men to be saved - otherwise, either all men would automatically be saved, or God would not have left an element of human response in the gospel.

ii. God's desire for all men to be saved is conditioned by His desire to have a genuine response from human beings. He won't fulfill His desire to save all men at the expense of making men robots that worship Him from simply being programmed to do so.

c. Who desires all men to be saved: Because this is true (as seen from a human perspective), therefore the gospel must be presented to all without reservation. Any idea of limiting evangelism to the elect is absurd.

d. All men to be saved and to come to the knowledge of the truth: Salvation is clearly associated with coming to the knowledge of the truth. One cannot be saved apart from at least some understanding of who Jesus is and what He has done to save us.

4. (5-7) How all men must be saved.

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, for which I was appointed a preacher and an apostle; I am speaking the truth in Christ and not lying; a teacher of the Gentiles in faith and truth.

a. One God and one Mediator: Through one Mediator, and One alone: The Man Christ Jesus. There is no valid way to God that does not come through Jesus.

i. This statement of Paul simply echoes what Jesus said in John 14:6: Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father except through Me."

ii. It is also simply logical. If Jesus was at least a good and honest man, then He told the truth when He said that He was the only way to God. If He did not tell the truth at this important point, then it is difficult to regard His as even a good or honest man, much less a prophet from God. If He was wrong then He was either a liar or a lunatic.

iii. In the modern world most people think that any road leads to God, if followed sincerely or with a good heart. The Bible argues against this idea.

- The Pharisee and the tax collector each came to God sincerely, but one was accepted and one was not (Luke 18:9-14).
- The rich young ruler came to Jesus sincerely, but was rejected because he did not give up everything to follow Jesus (Luke 18:18-23).
- In Leviticus 10:1-3, the story of Nadab and Abihu - and God's judgment upon them - makes it clear that we cannot come to God any way we please, and that sincerity is not enough.
- Proverbs 14:12 is instructive: There is a way that seems right to a man, but its end is the way of death.
iv. Many people think that God would be unfair or narrow minded to have only one way to salvation; but the thought needs to be turned over. To say that God is unfair for this, one would have to look at Jesus dying on the cross - the spotless Son of God, came from heaven and lived humbly and died in horrific agony, both physical and spiritual - to look at Jesus on the cross and say, "Thanks God; I appreciate the gesture, but that isn't enough. You're going to have to do a little more than that, because that is only one way and if You are fair You will make several ways."

b. The Man Christ Jesus: This reminds us that Jesus is still human, even as He is enthroned in heaven right now. His humanity was not merely a temporary phase. When the Eternal Son, the Second Person of the Trinity, added humanity to His deity, He added it forever - not only for 33 years.

i. Jesus is still fully God and fully man, but His humanity is glorified and resurrected. It is the pattern of the humanity that we will experience in heaven.

c. Who gave Himself: Jesus gave Himself. You can give your time without giving yourself. You can give your money without giving yourself. You can give your opinion without giving yourself. You can even give your life without giving yourself. Jesus wants us to give ourselves, just as He gave Himself.

d. Who gave Himself a ransom: Jesus gave Himself as a hostage, as a payment for our sins. He put Himself in our place and received the punishment and wrath from God the Father that we deserved. This is the basic message of the gospel.

i. A ransom for all: There is enough in the work of Jesus on the cross for everyone. No one will be turned away because Jesus ran out of love or forgiveness at the cross for them.

e. For which I was appointed a preacher and an apostle: This was the message Paul preached. The message was of salvation only through Jesus, and Jesus crucified (as in 1 Corinthians 2:1-2).

f. A teacher of the Gentiles: Paul began his ministry with an equal emphasis to both Jew and Gentile (Acts 13), but because of continued rejection by Jews, Paul began to emphasize his ministry to the Gentiles.

B. Men and women in the church.

1. (8) The role of men in leading prayer when the church gathers.

I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting.

a. That the men pray everywhere: This has the idea of "In every church," and not of "In every place." Paul's focus is on what the church does when it comes together for meetings.

i. The idea that we should pray constantly and that prayer should be a normal part of our live wherever we go is good and valid; but it is not what Paul means here.

ii. White on everywhere: "The directions are to apply to every Church without exception; no allowance is to be made for the conditions peculiar to any locality."

b. That the men: Makes it clear Paul assumed men would take the lead at meetings of the congregation. Since the lifting up of hands was a common posture of prayer in ancient cultures, this text speaks of men leading public prayer - men representing the congregation before God's throne.

i. White translates the idea of the text: "The ministers of public prayer must be the men of the congregation, not the women."

c. Lifting up holy hands: Hands that are lifted up must be holy - hands that are set apart unto God, and not given over to evil.

d. Without wrath and doubting: Such prayers must be without wrath (praying "angry" prayers) and without doubting (praying without faith). When we pray angry, or pray without faith, we can do more bad than good - especially when the prayer is public.

i. "Having no vindictive feeling against any person; harboring no unforgiving spirit, while they are imploring pardon for their own offences." (Clarke)

2. (9-10) Women should emphasize spiritual preparation and beauty more thanphysical preparation and beauty.

In like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but, which is proper for women professing godliness, with good works.

a. In like manner also: The word also refers back to the statement that the men pray everywhere in 1 Timothy 2:8. Paul thought the principle of 1 Timothy 2:8should apply in various congregations, and so should the principle in1 Timothy 2:9.

b. That the women adorn themselves in modest apparel: This is how Christian women are supposed to dress, especially at their Christian meetings. The words propriety and moderation help explain what modest apparel is.

i. Propriety asks, "Is it appropriate for the occasion? Is it over-dressed or under-dressed? Is it going to call inappropriate attention to myself?"Moderation asks, "Is it moderate? Is it just too much - or far too little?"Moderation looks for a middle ground.

ii. The braided hair or gold or pearls or costly clothing Paul mentions were adornments that went against the principles of propriety andmoderation in that culture.

iii. How you dress reflects your heart. If a man dresses in a casual manner, it says something about his attitude. Likewise, if a woman dresses in an immodest manner, it says something about her heart.

iv. "Woman has been invidiously defined: An animal fond of dress. How long will they permit themselves to be thus degraded?" (Clarke)

c. But … with good works: The most important adornment is good works. If a woman is dressed in propriety and moderation, with good works, she is perfectly dressed. Good works make a woman more beautiful than good jewelry.

3. (11-12) Women are to show submission, and yield to the authority of the men God has appointed to lead in the church.

Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence.

a. Let a woman learn in silence: This unfortunate translation has led some to believe that it is forbidden for women to even speak in church meetings. Paul uses the same word translated silence in 1 Timothy 2:2, and it is translatedpeaceable there. The idea is without contention instead of total silence.

i. In other places in the New Testament, even in the writings of Paul, women are specifically mentioned as praying and speaking in the church (1 Corinthians 11:5). To learn in silence has the idea of women receiving the teaching of the men God has chosen to lead in the church, withsubmission instead of contention.

ii. Submission is the principle; to learn in silence describes the application of the principle.

iii. Some have said the reason for this is because in these ancient cultures (as well as some present-day cultures), men and women sat in separate sections. The thought is that women interrupted the church service by shouting questions and comments to their husbands during the service. Clarke expresses this idea: "It was lawful for men in public assemblies to ask questions, or even interrupt the speaker when there was any matter in his speech which they did not understand; but this liberty was not granted towomen."

b. With all submission: The word for submission here literally means, "To be under in rank." It has to do with respecting an acknowledged order of authority. It certainly does not mean that men are more spiritual than women or that women are inferior to men.

i. "Anyone who has served in the armed forces knows that 'rank' has to do with order and authority, not with value or ability.... Just as an army would be in confusion if there were no levels of authority, so society would be in chaos without submission." (Wiersbe)

c. I do not permit a woman to teach or to have authority over a man: Paul's meaning seems clear. Women are not to have the role of teaching authority in the church. To be under authority is the principle; not teaching is the application.

i. Paul is saying that the church should not recognize women as those having authority in the church regarding matters of doctrine and Scriptural interpretation.

ii. Not all speaking or teaching by a woman is necessarily a violation of God's order of authority in the church. Whatever speaking or teaching is done by a woman must be done in submission to the men God has appointed to lead the church.

iii. 1 Corinthians 11:1-12 emphasizes the same principle. Women are to always act under authority in the congregation, demonstrated in Corinthian culture by the wearing of a head covering. Therefore a woman in the Corinthian church could only pray or prophesy if she demonstrated that she was under the leadership of the church, and she demonstrated this by wearing a head covering and by acting consistently with that principle.

d. I do not permit: The strength of Paul's wording here makes it challenging to obey this command in today's society. Since the 1970's, our culture has rejected the idea that there may be different roles for men and women in the home, in the professional world, or in the church. In this text (among others), the Holy Spirit clearly says there is a difference in roles.

i. But the cultural challenge must be seen in its true context - not just a struggle between men and women, but as a struggle with the issue of authority in general. Since the 1960's, there has been a massive change in the way we see and accept authority.

- Citizens do not have the same respect for government's authority.
- Students do not have the same respect for teacher's authority.
- Women do not have the same respect for men's authority.
- Children do not have the same respect for parental authority.
- Employees do not have the same respect for their employer's authority.
- People do not have the same respect for the police's authority.
- Christians no longer have the same respect for church authority.
ii. There are not many who would say that these changes have been good. Generally, people do not feel safer and there is less confidence in the culture. Television and other entertainment get worse and worse. In fact, our society is presently in, and rushing towards, complete anarchy - the state where no authority is accepted, and the only thing that matters is what onewants to do.

iii. It is fair to describe our present moral state as one of anarchy. There is no moral authority in our culture. When it comes to morality, the only thing that matters is what one wants to do. And in a civil sense, many neighborhoods in our nation are given over to anarchy. The government's authority is not accepted in gang-infested portions of our cities. The only thing that matters is what one wants to do.

iv. We must see the broader attack on authority as a direct Satanic strategy to destroy our society and millions of individual lives. He is accomplishing this with two main attacks. First, the corruption of authority; second, the rejectionof authority.

v. This idea of authority and submission to authority are so important to God that they are part of His very being. The First Person of the Holy Trinity is called the Father; the Second Person of the Holy Trinity is called the Son. Inherent in those titles is a relationship of authority and submission to authority. The Father exercises authority over the Son, and the Son submits to the Father's authority - and this is in the very nature and being of God. Our failure to exercise Biblical authority, and our failure to submit to Biblical authority, isn't just wrong and sad - it sins against the very nature of God.1 Samuel 15:23 speaks to this same principle: For rebellion is as the sin of witchcraft.

e. I do not permit a woman to teach or to have authority over a man: Paul's focus here is the public worship of the church. God has established a clear chain of authority in both the home and in the church, and in those spheres, God has ordained that men are the "head" - that is, that they have the place of authority and responsibility.

i. Our culture, having rejected the idea in a difference in role between men and women, now rejects the idea of any difference between men and women. The driving trends in our culture point towards men who are more like women, and women who are more like men. Styles, clothes, perfumes, and all the rest promote this thought.

ii. The Bible is just as specific that there is no general submission of women unto men commanded in society; only in the spheres of the home and in the church. God has not commanded in His word that men have exclusive authority in the areas of politics, business, education, and so on.

iii. It also does not mean that every woman in the church is under the authority of every man in the church. Instead it means that those who lead the church - pastors and ruling elders - must be men, and the women (and others) must respect their authority.

iv. The failure of men to lead in the home and in the church, and to lead in the way Jesus would lead, has been a chief cause of the rejection of male authority - and is inexcusable.

v. Some feel this recognition and submission to authority is an unbearable burden. They feel that it means, "I have to say that I am inferior, that I am nothing, and I have to recognize this other person as being superior." Yet inferiority or superiority has nothing to do with this. We remember the relationship between God the Father and God the Son - they are completely equal in their being, but have different roles when it comes to authority.

vi. Some may say that the church cannot work (or cannot work well) unless we go along with the times and put women into positions of spiritual and doctrinal authority in the church. From the standpoint of what works in our culture, they may be right. Yet from the standpoint of pleasing God by doing what He says in His word, they are wrong.

4. (13-14) Reasons for God's recognition of male authority in the church.

For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression.

a. For Adam was formed first: The first reason for male authority in the church is order of creation. Adam (man) was created first, and given original authority on earth.

i. The first command God gave to the human race is found inGenesis 2:16-17: Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die. This command was not given to woman at all. At the time that command was given, Eve was not yet created from Adam.

ii. Therefore, Adam received his command and his authority from God, and Eve received her command and authority from Adam.

b. The woman being deceived: The second reason is the difference in the sin of Adam and Eve, as connected to their difference in authority.

i. Both Adam and Eve sinned in the Garden of Eden, and Eve clearly sinned first. Yet, the Bible never blames Eve for the fall of the human race, but always blames Adam (through one man sin entered the world,Romans 5:12). Adam is responsible because of there was a difference of authority. Adam had an authority Eve did not have; therefore he also had aresponsibility Eve did not have. Adam failed in his responsibility in a far more significant way than Eve did.

ii. As well, Eve was deceived, and Adam was not deceived. Eve was tricked; but Adam sinned knew exactly what he was doing when he rebelled. This means that though Adam's sin was worse, Eve's ability to be more readily deceived made her more dangerous in a place of authority. "Eve's reasoning faculty was at once overcome by the allegation of jealousy felt by God, an allegation plausible to a nature swayed by emotion rather than by reflection." (White)

iii. Generally speaking, it may be observed that women seem to be more spiritually sensitive than men - but this can be true for good or evil.

iv. Adam … the woman: "St. Paul says woman rather than Eve, emphasizing the sex rather than the individual, because he desires to give the incident its general application, especially in view of what follows." (White)

v. Significantly, these reasons are not dependent upon culture. Those who say "Paul was a sexist man in a sexist culture," and discount these words, are simply not reading what the Holy Spirit says in the sacred Scriptures here.

5. (15) Being a Christian woman in light of Eve's curse.

Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.

a. Nevertheless she will be saved in childbearing: Many people regard this as one of the most difficult passages in the whole Bible. On the surface, it could be taken to mean that if a woman continues in faith, love, and holiness, with self-control, that God will bless her with survival in childbirth - which was no small promise in the ancient world.

i. Yet this interpretation leaves many difficult questions. Is this an absolute promise? What about godly women who have died in childbirth? What about sinful women who have survived childbirth? Doesn't this seem like just a reward for good works, and not according to God's grace and mercy?

b. Saved in childbearing if they continue in faith, love, and holiness, with self control: Some approach this passage saying saved refers to gaining eternal life. Yet this interpretation is even more difficult. Are women saved eternally by giving birth to children - but only if they continue with godly virtues? What about women who can't have children? Are they denied salvation?

c. She will be saved in childbearing: Some say that Paul "Has mostly in mind that child-bearing, not public teaching, is the peculiar function of woman, with a glory and dignity all its own." (Robinson) The idea is that one should let the men teach in church and let the women have the babies.

d. She will be saved in childbearing: A better way to approach this passage is based on the grammar in the original Greek language. In the original, it says she will be saved in the childbirth. This has the sense, "Even though women were deceived, and fell into transgression starting with Eve, women can be saved by the Messiah - whom a woman brought into the world."

i. Probably, the idea here is that even though the "woman race" did something bad in the garden by being deceived and falling into transgression, the "woman race" also did something far greater, in being used by God to bring the saving Messiah into the world.

ii. The summary is this: Don't blame women for the fall of the human race; the Bible doesn't. Instead, thank women for bringing the Messiah to us.

e. Faith, love, and holiness, with self-control: Most of all, we should note these positives. They are all qualities God wants to be evident in women, and that women have effectively nurtured in their children through generations

 

1 Timothy 3

QUALIFICATIONS FOR LEADERS
A. Qualifications for a bishop.

1. (1) Introduction the good work of spiritual leadership.

This is a faithful saying: If a man desires the position of a bishop, he desires a good work.

a. This is a faithful saying: Paul has just written that women are not to hold positions of authority in the church; but he does not want to leave the impression that just any man is qualified. No man is qualified to be a spiritual leader in the church just because of his gender.

b. If a man desires the position of a bishop: The office Paul described is that of bishop. Our religious culture has given us a particular idea of what a bishopis; but the word bishop in New Testament Greek [episkopos] literally means "over" (epi) "watcher" (skopos) - an overseer.

i. These were men with leadership and authority in the church. "The statehas its monarch, the Church has its bishop; one should govern according to the laws of the land, the other according to the word of God." (Clarke)

ii. In Acts 20:17, we learn there were many bishops - that is, overseers - in one church in one city. Undoubtedly, these were men who had oversight over the many house-churches that met throughout the city. The idea of a "regional bishop" doesn't come from the Bible.

iii. Based on what bishop means, a bishop is someone with oversight in the church, a leader. Such a person may also sometimes be called an elder(presbuteros) or a pastor (poimen, which means "shepherd"), as inActs 20:17, 28.

iv. "On the question as to the terms presbyter and episcopus, it is sufficient here to state my own conclusion, that they represent slightly different aspects of the same office, pastoral and official; aspects which came naturally into prominence in the Jewish and Greek societies respectively which gave birth to the names." (White)

v. Of this passage, White adds: "Having given elementary directions concerning the scope of public prayer, and the ministers thereof, St. Paul now takes up the matter of Church organization." Yet this organization of the church is greatly limited. There is no advice or guidance on structure or exactly how the offices of bishop or deacon or anything else relate to each other. In the New Testament design, there seems to be some flexibility onstructure and an emphasis rather on the character of leaders.

c. He desires a good work: The idea isn't, "Good for you, you want to have a place of spiritual leadership," even though that can be a godly desire. The idea is more like this: "This is a good, noble, honorable work. Timothy, you need to look for good, noble, honorable men."

i. "For it is no light matter to represent God's Son in such a great task as erecting and extending God's kingdom, in caring for the salvation of souls whom the Lord Himself has deigned to purchase with His own blood, and ruling the Church which is God's inheritance." (Calvin)

d. He desires a good work: Spiritual leadership in the church isn't all about titles and honor and glory; it's about work. Jesus said: If anyone desires to be first, he shall be last of all and servant of all. (Mark 9:35)

i. "A good work, But a hard work. The ministry is not an idle man's occupation, but a sore labour." (Trapp)

ii. "What is the use of a lazy minister? He is no good either to the world, to the Church, or to himself. He is a dishonor to the noblest profession that can be bestowed upon the sons of men." (Spurgeon)

2. (2a) Qualifications for bishops.

A bishop then must be …

a. A bishop then must be: God has specific qualifications for leaders in the church. Leaders are not to be chosen at random, nor just because they volunteer, nor because they aspire to the position, nor even because they are "natural leaders." Instead they should be chosen primarily on how they match the qualifications listed here.

i. The qualifications for leadership have nothing to do with giftedness. God doesn't say, "Go out and get the most gifted men." God may easily and instantly create gifts in a man, because gifts are given by the Holy Spirit as He wills (1 Corinthians 12:11).

ii. Going to seminary doesn't make one qualified for spiritual leadership. Being a good talker doesn't make one qualified for spiritual leadership. Natural or spiritual gifts in themselves do not qualify one for spiritual leadership. What one gives in money or volunteer time does not qualify them for spiritual leadership. What qualifies a man for spiritual leadership is godly character - and godly character established according to these clear criteria.

b. Then must be: However, this is not a rigid list which demands perfection in all areas; they are both goals to reach for and general criteria for selection. One looks at this list and asks, "Does the man in question desire all these things with his whole heart?" "Does that desire show itself in his life?" "Are there others available who better fulfill the requirements of this list?"

c. Must be: As well, these qualifications are valuable for every person - not only those who aspire to leadership. They are clear indicators of godly character and spiritual maturity and they can give a true measure of a man.

3. (2b-7) A list of qualifications for leaders in the church.

Blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having hischildren in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?); not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil.

a. Blameless: This word literally means, "Nothing to take hold upon." There must be nothing in his life that others can take hold of and attack the church.

i. "The word is a metaphor, taken from the case of an expert and skilful pugilist, who so defends every part of his body that it is impossible for his antagonist to give one hit." (Clarke)

ii. This is a broad term for a man who lives a righteous life that can be seenas righteous. No one can stand up and rightfully accuse the man of grievous sin.

iii. In 1 Timothy 3:10, in speaking about deacons, Paul used the phrasebeing found blameless. This implies being blameless is demonstrated by a track record of behavior.

b. Husband of one wife: The idea here is of "A one-woman man." It is not that a leader must be married (if so, then both Jesus and Paul could not be spiritual leaders in our churches). Nor is the idea that leader could never remarry if his wife had passed away or was Biblically divorced. The idea is that is love and affection and heart is given to one woman, and that being his lawful and wedded wife.

i. This means that the Biblical leader is not a playboy, an adulterer, a flirt, and does not show romantic or sexual interest in other women, including the depictions or images of women in pornography.

c. Temperate: The idea is of someone who is not given to extremes. They are reliable and trustworthy, and you don't have to worry about wide swings of vision, mood, or action.

d. Soberminded: This describes the person who is able to think clearly and with clarity. They are not constantly joking, but know how to deal with serious subjects in a serious way.

i. "This does not man he has no sense of humor, or that he is always solemn and somber. Rather it suggests that he knows the value of things and does not cheapen the ministry or the Gospel message by foolish behavior." (Wiersbe)

e. Of good behavior: The idea is "orderly." It is the same word translatedmodest in 1 Timothy 2:9. "Orderly, perhaps dignified in the best sense of the term." (White)

f. Hospitable: They are willing and able to open up their home to both friends and strangers.

g. Able to teach: Skilled enough in the Bible to teach, either in a public or one-on-one setting.

h. Not given to wine: The idea is of not being addicted to wine or intoxicating drink. This verse, in itself, does not prohibit godly leadership from drinking alcoholic beverages, but it clearly discourages it.

i. "No ale-stake, tavern-haunter, that sits close at it, till the wine inflame him." (Trapp)

i. Not violent: This is a man who is not given to violence either publicly nor privately; a man who can let God fight his cause.

j. Not greedy for money: The King James Versions puts it far more memorably:not greedy of filthy lucre.

i. "I repeat that the man who will not bear poverty patiently and willingly will inevitably become the victim of mean and sordid covetousness." (Calvin)

k. Gentle: The kind of man who takes Jesus as his example, not the latest action hero.

l. Not quarrelsome: The kind of person who is not always fighting over something or other.

m. Not covetous: This is a more encompassing thought than merely greedy for money. The covetous man is never satisfied with anything, always demanding something more or different. A man who is constantly dissatisfied is not fit for leadership among God's people.

n. Who rules his own house well: The godly leader demonstrates his leadership ability first in his own home; Paul recognized that it is in the home where our Christianity is first demonstrated.

i. It is true that a child may rebel from even a good home; but is the rebellionbecause of the parents or in spite of their job as parents? This is the question that must be asked.

o. Not a novice: New converts should not be given leadership too quickly. The leader should be well past the novice stage in their spiritual development.

i. Novice is literally "newly planted." When someone first comes to Jesus, it isn't good to put them into a place of leadership until they have been allowed to grow long enough to put down some deep roots.

ii. "Novices are not only bold and impetuous, but are puffed up with foolish self-confidence, as though they could fly beyond the clouds." (Calvin) Promoting a novice too quickly gives occasion to the great sin - pride, in imitation of the Devil himself.

p. A good testimony: These characteristics must be evident to all, even unbelievers to see. The potential leader must be a good Christian outside the walls of the church.

B. Qualifications for deacons.

1. (8a) Deacons, the practical servants of the church.

Likewise deacons must be …

a. Likewise deacons: An example of the appointment of deacons is in Acts 6:1-6, where the apostles saw the need for those to distribute the daily assistance to the widows among the church, yet did not have the time to distribute the aid themselves. They chose men to act essentially as deacons in that church.

b. Deacons must be: Their qualifications are much the same as those for "bishops"; practical service (especially when recognized by an office) is leadership also.

i. It is a mistake to see one office as more prestigious than the other, though bishops have more responsibility before God. Each is more a matter ofcalling than status.

2. (8b-12) Qualifications for deacons.

Reverent, not double-tongued, not given to much wine, not greedy for money, holding the mystery of the faith with a pure conscience. But let these also first be tested; then let them serve as deacons, being found blameless. Likewise their wives must bereverent, not slanderers, temperate, faithful in all things. Let deacons be the husbands of one wife, ruling their children and their own houses well.

a. Reverent: Showing proper respect towards both God and man.

b. Not double-tongued: A man who speaks the truth the first time, with no intent to deceive.

c. Holding the mystery of the faith: Those who can adhere to proper doctrine, out of sincere conviction.

d. First be proved: A man demonstrates his fitness for office in the church by his conduct. Deacons and bishops are more recognized than appointed.

e. Likewise their wives: It is difficult to know if Paul here referred here to female deacons (such as Phoebe, in Romans 16:1), or the wives of male deacons. The original wording will permit either possibility.

i. If he is speaking mainly of a male deacon's wife, it is appropriate because a man's leadership in the home can be evaluated, in part, by his wife's conduct. Is she reverent, not [one of the] slanderers, temperate,andfaithful in all things?

ii. Not slanderers: "Literally, not devils. This may be properly enough translated slanderers, backbiters, tale-bearers, for all these are of their father, the devil, and his lusts they will do." (Clarke)

3. (13) A promise for deacons.

For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus.

a. For those who have served well as deacons: God remembers their faithful service, even in tasks which some would consider menial. There is little doubt that you will see more deacons with a great reward than bishops or pastors.

C. The mystery of godliness.

1. (14-15) Paul's reason for writing Timothy.

These things I write to you, though I hope to come to you shortly; but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth.

a. These things I write to you, though I hope to come to you shortly: Paul desired to speak these things to Timothy personally, but knowing he might not be able, he made certain that he said it in a letter.

i. "This verse makes it clear that Timothy's position was a temporary one; he was acting as St. Paul's representative at Ephesus." (White)

b. How you ought to conduct yourself in the house of God: Paul's purpose for writing was to give Timothy, as a leader, practical information on how to run things in the Ephesian church.

c. The house of God: The church must be, very consciously, the place where God is. This makes a church more attractive than anything else.

i. The Church is God's house because …

- He is the Architect.
- He is the Builder.
- He lives there.
- He provides for it.
- He is honored there and He rules there.
d. The church of the living God: In the ancient Greek language, "church" was a non-religious word for a group of people called together for a purpose. Theliving God has called His people together for His purpose.

e. The pillar and ground of truth: The pillar and ground (foundation) of the church is truth. Tragically, many churches today sell truth short and are therefore left weak pillars and shaky ground.

i. "The Church is the pillar of the truth because by its ministry the truth is preserved and spread … Paul will not acknowledge the Church except where God's truth is exalted and plain." (Calvin)

ii. It isn't that the church is the foundation for the truth, but that the churchholds up the truth so the world can see it. "Pillars also were of ancient use to fasten upon them any public edicts, which princes or courts would have published, and exposed to the view of all; hence the church is called, the pillar and basis, or seal, of truth, because by it the truths of God are published, supported, and defended." (Poole)

iii. "When the Church stands boldly out, and preaches the Word, it is the pillar of the truth; when it is hidden in the Roman catacombs, and cannot proclaim the Savior's name to the world, still there lives the truth deep in the hearts of believers, and they are then the ground of the truth." (Spurgeon)

2. (16) An early hymn to express the foundation of Christian truth.

And without controversy great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit, seen by angels, preached among the Gentiles, believed on in the world, received up in glory.

a. Without controversy: "When he says 'without controversy,' I suppose he means that there ought to be no controversy about these facts, though controversies have arisen concerning them, and always will, since the most self-evident truth will always find self-evident fools to contradict it." (Spurgeon)

i. "Observe that the comprehensive summary of the gospel here given is contained in six little sentences, which run with such regularity of measure in the original Greek, that some have supposed them to be an ancient hymn; and it is possible that they may have been used as such in the early church." (Spurgeon)

b. God was manifested in the flesh: This is the essence of the incarnation; that God the Son, the Second Person of the Holy Trinity, added to His deity humanity - and was thus manifested in the flesh.

c. Justified in the Spirit: We can say that Jesus was justified by the Spirit not in the sense that He was once sinful but made righteous, but in the sense that He was declared to be, by the Holy Spirit, what He always was - completely justified before the Father.

i. This declaration was made at His baptism (Matthew 3:16), and at His resurrection (1 Peter 3:18; Acts 2:32-33).

d. Seen by angels: The ministry of Jesus, both on earth and through the Church, is of great interest to angelic beings. There were many instances when Jesus was seen by angels (Mark 1:13; Luke 22:41-43), and especially at the resurrection (Matthew 28:2-7).

i. "The apostle mentions this to show the greatness of our religion, since the noblest intellects are interested in it. Did you ever hear of angels hovering around the assemblies of philosophical societies?" (Spurgeon)

ii. "The Godhead was seen in Christ by angels, as they had never seen it before. They had beheld the attribute of justice, they had seen the attribute of power, they had marked the attribute of wisdom, and seen the Prerogative of sovereignty; but never had angels seen love, and condescension, and tenderness, and pity, in God as they saw these things resplendent in the person and the life of Christ." (Spurgeon)

e. Preached among the Gentiles, believed on in the world: Paul himself did his best to fulfill these statements. He was busy preaching Jesus among the Gentiles and bringing the world to belief.

i. "God's way of creating faith in men's hearts is not by pictures, music, or symbols, but by the hearing of the word of God. This may seem a strange thing, and strange let it seem, for it is a mystery, and a great mystery, but a fact beyond all controversy; for ever let the church maintain that Christ is to be preached unto the Gentiles." (Spurgeon)

f. Received up in glory: This reminds us of Jesus' ascension (Luke 24:51), His finished work on our behalf (Hebrews 1:3), and His present intercession for us (1 John 2:1).

i. "He was so received because his work is finished. He would never have gone into his glory if he had not finished all his toil. He would have accepted no reward had he not fully earned it." (Spurgeon)

ii. Received up in glory: Jesus ascended into heaven in a resurrection body; yet it was a body that still retained the marks of His great work of love for us. It still had the nail prints in His hands and feet, the wound in his side, all marks of His suffering on our behalf (John 20:24-29).

iii. Paul's description of Jesus after the passage speaking of Christian character reminds us of the key to our own character transformation - beholding Jesus. It is just as Paul wrote in 2 Corinthians 3:18: But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.

iv. Jesus is the perfect fulfillment of these descriptions of Christian character. We trust that Jesus will transform our life according to the same character, as we put our focus on Him. We sometimes want religion to build this character in us; but truly, relationship with Jesus is what really does it.