How can we become good ministers of Christ Jesus? In 1 Timothy, Paul writes his protégé Timothy, who is overseeing the church in Ephesus, to encourage him to complete the work God called him to (1 Tim 1:18-19). False teachers had infiltrated the congregation, church members were looking down on Timothy because of his youth, and Timothy was frequently sick with stomach ailments. There were many obstacles to discourage and make him want to quit. Throughout the letter, Paul encourages Timothy to be faithful (1 Tim 4:14-16, 6:11-12), instructs him on how the church of the living God should be run (1 Tim 3:15), and on how to be a good minister of Christ Jesus (1 Tim 4:6).
Although 1 Timothy is often called a pastoral epistle, it doesn’t just speak to pastors. It speaks to all of us, because we’re all called to ministry. It instructs us on issues like combatting false teaching (Ch. 1), prayer and worship (Ch. 2), church organization (Ch. 3), the minister’s life and doctrine (Ch. 4), the mercy ministry of the church (Ch. 5), and the believer’s relationship with money (Ch. 6), among other things. It also encourages us to complete our God-given tasks, amidst various obstacles (cf. 1 Tim 1:18-19, 4:12). As we read it, we are challenged, like Timothy, to become good ministers of Christ Jesus, at a time when the church desperately needs them. Let’s study it together with The Bible Teacher’s Guide.
Copyright © 2017, 2018 (2nd Edition) Gregory Brown
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And entrust what you heard me say in the presence of many others as witnesses to faithful people
2 Timothy 2:2 (NET)
Paul’s words to Timothy still apply to us today. The church needs teachers who clearly and fearlessly teach the Word of God. With this in mind, The Bible Teacher’s Guide (BTG) series was created. This series includes both expositional and topical studies, with resources to help teachers lead small groups, pastors prepare sermons, and individuals increase their knowledge of God’s Word.
Each lesson is based around the hermeneutical principle that the original authors wrote in a similar manner as we do today—with the intention of being understood. Each paragraph and chapter of Scripture centers around one main thought, often called the Big Idea. After finding the Big Idea for each passage studied, students will discuss the Big Question, which will lead the small group (if applicable) through the entire text. Alongside the Big Question, note the added Observation, Interpretation, and Application Questions. The Observation Questions point out pivotal aspects of the text. The Interpretation Questions facilitate understanding through use of the context and other Scripture. The Application Questions lead to life principles coming out of the text. Not all questions will be used, but they have been given to help guide the teacher in preparing the lesson.
As the purpose of this guide is to make preparation easier for the teacher and study easier for the individual, many commentaries and sermons have been accessed in the development of each lesson. After meditating on the Scripture text and the lesson, the small group leader may wish to follow the suggested teaching outline:
On the other hand, the leader may prefer to teach the lesson in part or in whole, and then give the Application Questions. He may also choose to use a “study group” method, where each member prepares beforehand and shares teaching responsibility (see Appendices 1 and 2). Some leaders may find it most effective to first read the main section of the lesson corporately, then to follow with a brief discussion of the topic and an Application Question.
Again, The Bible Teacher’s Guide can be used as a manual to follow in teaching, a resource to use in preparation for teaching or preaching, or simply as an expositional devotional to enrich your own study. I pray that the Lord may bless your study, preparation, and teaching, and that in all of it you will find the fruit of the Holy Spirit abounding in your own life and in the lives of those you instruct.
First Timothy, 2 Timothy, and Titus have been called “the Pastoral Epistles” since the 1700’s.1 Paul wrote “1 Timothy and Titus shortly after his release from his first Roman imprisonment (ca. A.D. 62–64), and 2 Timothy from prison during his second Roman imprisonment (ca. A.D. 66–67), shortly before his death.”2 These letters are unlike Paul’s other letters in that they were written to individuals instead of churches. He writes to his apostolic representatives, Timothy and Titus, who are serving in Ephesus and Crete. He gives them instructions on how to care for the churches.
Internal and external evidence for 1 Timothy clearly point to Pauline authorship. First Timothy 1:1 says, “From Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope”. Externally, it is as well attested as any of Paul’s epistles, except for Romans and 1 Corinthians.3 MacDonald comments,
Irenaeus is the first known author to quote these Epistles directly. Tertullian and Clement of Alexandria ascribed them to Paul, as did the Muratorian Canon. Earlier fathers who seem to have known the Letters include Polycarp and Clement of Rome.4
Ignoring internal and external evidence, critical scholars have attacked Pauline authorship. They declare that a second-century follower of Paul’s must have written the letter (as well as 2 Timothy and Titus).5 They offer five proofs for this:
(1) The historical references in the Pastoral Epistles cannot be harmonized with the chronology of Paul’s life given in Acts; (2) The false teaching described in the Pastoral Epistles is the fully-developed Gnosticism of the second century; (3) The church organizational structure in the Pastoral Epistles is that of the second century, and is too well developed for Paul’s day; (4)The Pastoral Epistles do not contain the great themes of Paul’s theology; (5) The Greek vocabulary of the Pastoral Epistles contains many words not found in Paul’s other letters, nor in the rest of the NT.6
How have these proofs been refuted? (1) As for the reasoning that the historical references in the pastorals don’t match the Acts chronology, the book of Acts ends with Paul’s first Roman imprisonment; however, tradition says that Paul was eventually released. Philippians 1:19-26 and Philemon 22 support that this was Paul’s expectation. Therefore, the background to 1 Timothy happened after Acts. (2) While critics declare that the false teaching that Paul describes was full-blown Gnosticism of the second century, it certainly had elements of it, but there were marked differences as well. The false teaching in Ephesus also had strong elements of Judaism, as Paul declared they were abusing the law and forbidding certain foods (1:7, 4:2). The teaching seems to be very similar to that attacking Colosse. It had elements of Gnostic doctrine and that of the Judaizers (cf. Col 2:16). (3) The argument that the church structure in 1 Timothy is too developed for the first century is just not accurate. In the second century, bishops, or overseers, commonly had authority over a number of churches. That wasn’t true in the New Testament. Bishops, elders, and pastors are terms that Scripture uses synonymously for the same position (cf. Titus 1:5, 7; Acts 20:17, 28, 1 Peter 5:1-2). A plurality of elders served in churches, which is consistent with Paul’s teaching (Acts 14:23, Phil 1:1). (4) Why does 1 Timothy (and other pastoral epistles) lack many of the great theological themes in Paul’s other letters? First, it does have many of the themes “such as the proper function of the law (1:5–11), salvation (1:14–16; 2:4–6); the attributes of God (1:17); the Fall (2:13, 14); the person of Christ (3:16; 6:15, 16); election (6:12); and the second coming of Christ (6:14, 15).”7 However, these themes are only mentioned and not elaborated on. This probably happens because of the personal nature of the letter. Timothy had been discipled by Paul, and he didn’t primarily need doctrinal instruction. He needed personal instruction. (5) Finally, Paul’s different vocabulary is relative to his audience and purpose. A personal letter should look different from a doctrinal letter. We see similar differences in an academic paper versus a casual letter between friends.
As a background to the letter, one must begin with Paul’s visit with the Ephesian elders before his first Roman imprisonment. In Acts 20:28-31, he warns the elders that savage wolves would arise, even from among their number, to destroy the flock. It seems that after Paul was released from Rome and visited Ephesus, this prophecy had already come to fruition. He returns to a cesspool of false teaching, and no doubt, some of the elders were propagating it. He disciplines two of these leaders, Hymenaeus and Alexander (1:20). He then travels to Macedonia and leaves Timothy the job of combating false teaching (1:3). He writes from Macedonia to encourage Timothy and give him instructions on how to minister to God’s household—the church (1 Tim 3:15). It is clear from the contents of the letter that, though Paul writes primarily to Timothy, he also intends to address the Ephesian congregation. In closing the letter, Paul says, “Grace be with you all” (1 Tim 6:21)—referring to all the Ephesians.
Who was Timothy? Timothy was from Lystra (Acts 16:1–3), a city in Galatia (part of modern Turkey). His name means “honoring God” or “one who brings honor to God.” Timothy was raised in a Christian home. His mother was a Jewish Christian woman; his father was Greek and probably a pagan (cf. Acts 16:1, 2 Tim 1:5). He learned the Scriptures from his mother and grandmother as a child (2 Tim 1:5, 2 Tim 3:14-15). Some believe that Timothy was led to Christ by Paul on his first missionary journey (Acts 14:6, 7) since he always calls him his “genuine child in the faith” (1 Tim 1:2). Whether that happened or not, by Paul’s second missionary journey, Timothy had matured in the faith and was well spoken of by everybody, and therefore, Paul took him as his protégé in the ministry (Acts 16:1-3). Timothy was probably in his mid-thirties, as Paul told him to not let anyone look down on his youth (1 Tim 4:12). A man was considered a youth until his forties in the Greek world. He struggled with timidity—maybe a fear of incompetence in the ministry (2 Tim 1:7), and he had reoccurring stomach issues. Paul told him to no longer only drink water but to have a little wine for the frequent infirmities (1 Tim 5:23). Timothy is seen throughout the NT narrative assisting Paul in various ministries including being sent to other troubled churches (1 Thess 3:1, 1 Cor 4:16-17, 16:10-11, Phil 2:9-24).
Additionally, it is helpful to understand a little about Ephesus—the city Timothy ministered in. Ephesus was a port city located at the mouth of the Cayster River, on the east side of the Aegean Sea—making it rich for commercial trade. Emperor Augustus declared it the capital of Asia Minor (modern day Turkey) in 27 BC8; therefore, it was a political center as well. But it was probably best known for religion. The temple of Artemis (or Diana) was in Ephesus. The statue of Diana was a multi-breasted, crowned woman—symbolizing fertility. It had close links to local commerce and was a major tourist attraction.9 R. C. Sproul adds,
The temple of Diana was one of the seven wonders of the world. It was 425 feet in length and 220 feet in breadth. Architecturally it was composed of 127 white marble columns, each 62 feet high. It was opulently decorated with ornate carvings and priceless paintings. Its chief attraction, however, was an image of Diana said to have fallen directly from heaven to earth. The temple was so popular among pagans that Ephesus emerged as the religious centre of all Asia.
The temple employed a great many prostitutes and was therefore a haven for deplorable and perverse sexual acts in honor of Diana. Worshipers believed that participating in profane intercourse ensured them of increased financial prosperity.10 No doubt, this would have been a difficult city for Timothy to minister in. Not only did he have conflict from within the church with false teachers, but also the constant pull of the world.
Again, Paul writes this letter to encourage Timothy to complete his ministry in Ephesus (cf. 1 Tim 1:3, 18-20, 4:14-16). Maybe, Timothy felt like giving up and especially needed to hear this encouragement. Many helpful themes arise from Paul’s instructions:
The theme of church order. This could be called the major theme of the epistle. In 1 Timothy 3:15, Paul says, “in case I am delayed, to let you know how people ought to conduct themselves in the household of God, because it is the church of the living God, the support and bulwark of the truth.” In chapter 2, Paul gives instructions on corporate prayer, the roles of males and females in public worship. In chapter 3, he gives requirements for overseers and deacons. In chapter 5, he gives instructions on the social ministry of the church—focusing on widows—and also how to minister to elders, including the need to pay them. This is important to consider because the church is not only an organism, as we are the body of Christ, but also an organization with order. Our God is a God of order, and we see this both in the Old Testament and the New. This is clearly demonstrated in the OT regulations for sacrifices and temple worship. Similarly, 1 Timothy, and other pastoral epistles, lay out regulations for the church in the New Covenant.
The theme of contending for the faith. Timothy is continually encouraged both in 1 and 2 Timothy to hold on to the doctrinal deposit passed to him and to contend for it (1:18, 6:12, 2 Tim 1:12, 2 Tim 4:7). He is commanded to fight the good fight of the faith (6:12), which includes correcting false teaching (1:3). Without this, many are deceived, and generations can potentially lose sound teaching. This is something that needs to be heard today. Often to preach doctrine is considered unloving, as true doctrine says what is true and what is false. In 1 Timothy, Paul even named those who were leading others astray (1 Tim 1:20). Christians in every generation must fight this battle and hold on to the faith.
The theme of becoming a good minister. In 1 Timothy 4:6 (NIV), Paul says, “If you point these things out to the brothers and sisters, you will be a good minister of Christ Jesus, nourished on the truths of the faith and of the good teaching that you have followed.” He then goes on to describe characteristics of good ministers that Timothy should practice, like disciplining himself to godliness, setting an example in his conduct and pursuit of holiness, preaching and teaching the Word, among other things. In 1 Timothy 6:11 (NIV), Paul calls Timothy a “man of God,” which is a designation used only of him in the New Testament. In the Old Testament, it was used of prophets and those who spoke for God. In 1 Timothy 6:11-16, Paul gives him further instructions on how to continue his walk as a man of God. All believers have been called to speak for God and minister to others. Studying these instructions will help saints to become men and women of God—good and faithful ministers.
The theme of being faithful with riches. In 1 Timothy 6, Paul warns Timothy about teachers who use godliness as a means of financial gain (v. 5). In contrast with false teachers, Paul says godliness with contentment is in fact great gain (though not necessarily financially), and that with food and covering, believers should be content (v. 6-8). He then details the dangers of loving and pursuing money (v. 9-10). Finally, he gives instructions to wealthy believers to put their hope in God instead of riches and to be rich in good deeds (v. 17-19). Ephesus was a wealthy city in the ancient world, and no doubt, many believers were wealthy. In fact, some were even wealthy slave owners (1 Tim 6:1-2). This is important to hear because many Christians in developed nations are also wealthy. To make over $50,000 a year places one in the top 1% of the world population.11 Many believers intimately know the temptation of pursuing and hoping in wealth, and therefore, need to hear and heed Paul’s instructions on money.
In 1 Timothy, Paul encourages his disciple, Timothy, to be faithful with the ministry God has given him. He gives him instructions on how God’s household should be run and protected. Since the Church today is susceptible to the same dangers as the Ephesian church and because we are all called to minister to and with her, this is a relevant message that deserves focused study. May God, through the grace of his Word, make you a faithful minister in his household to the glory of his Name.
1 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2069). Nashville: Thomas Nelson.
2 MacArthur, John. The MacArthur Bible Handbook (Kindle Locations 10639-10640). Thomas Nelson. Kindle Edition.
3 MacArthur, John. The MacArthur Bible Handbook (Kindle Locations 10613-10615). Thomas Nelson. Kindle Edition.
4 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2070). Nashville: Thomas Nelson.
5 MacArthur, John. The MacArthur Bible Handbook (Kindle Locations 10613-10615). Thomas Nelson. Kindle Edition.
6 MacArthur, John. The MacArthur Bible Handbook (Kindle Locations 10613-10615). Thomas Nelson. Kindle Edition.
7 MacArthur, John. The MacArthur Bible Handbook (Kindle Locations 10650-10654). Thomas Nelson. Kindle Edition.
8 MacArthur, John (2003-08-19). The MacArthur Bible Handbook (Kindle Locations 9706-9708). Thomas Nelson. Kindle Edition.
9 Sproul, R. C. (1994). The Purpose of God: Ephesians (pp. 12–13). Scotland: Christian Focus Publications.
10 Accessed 1/25/2016 from http://www.cowart.info/Ephesus/ephesus.html
11 Accessed 9/24/16 from https://irememberthepoor.org/3-2/
From Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope, to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord! As I urged you when I was leaving for Macedonia, stay on in Ephesus to instruct certain people not to spread false teachings, nor to occupy themselves with myths and interminable genealogies. Such things promote useless speculations rather than God’s redemptive plan that operates by faith. But the aim of our instruction is love that comes from a pure heart, a good conscience, and a sincere faith. Some have strayed from these and turned away to empty discussion. They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently.
1 Timothy 1:1-7 (NET)
What are marks of faithful Christian soldiers?
First Timothy is a special epistle. It is called a pastoral epistle along with 2 Timothy and Titus. Paul sent Timothy this letter to encourage him to be faithful and to give him instructions on how to run the church. First Timothy 3:15 is a theme verse for the book. It says, “in case I am delayed, to let you know how people ought to conduct themselves in the household of God, because it is the church of the living God, the support and bulwark of the truth.”
Who was Timothy? Timothy was a disciple of Paul, whom he met in Lystra in Acts 16. The disciples in Lystra spoke highly of Timothy, and therefore, Paul took him on his missionary journeys. He calls him a true son in faith (v. 2). Many people think Paul led Timothy to Christ, but Acts 16 reads as though he was already a believer. Plus, Timothy’s mother and grandmother were Jewish Christians who taught him the Scripture from infancy (cf. 2 Tim 1:5, 2 Tim 3:15). His father was a Greek unbeliever (Acts 16:3). “It seems probable that after Paul’s first imprisonment at Rome, he visited Ephesus with Timothy. When Paul moved on to Macedonia, he instructed Timothy to stay in Ephesus for a while to teach the word of God and to warn the believers against false teachers.”1
Though Paul writes this letter to Timothy, it is also for the Ephesian church. We can discern this because the contents explain how the church should be run, but also because Paul closes the letter with, “Grace be with you all” (1 Tim 6:21). The “you” is plural, as the entire church was meant to read this letter.2
In 1 Timothy 1:1-7 specifically, Paul writes using military terms. In verse 1, when Paul says he is an apostle by the “command” of God, it actually means by a “royal commission.”3 Christ, the King, commissioned Paul as an apostle, and therefore, Timothy and the Ephesians were receiving a royal command directly from the King. This command was mandatory and nonnegotiable.
We also see military terminology in Paul’s command to Timothy in verse 3. He said, “instruct certain people not to spread false teachings.” Warren Wiersbe’s comments on the meaning of “instruct” or “charge” are helpful:
Charge means “to give strict orders from a superior officer.” Paul used this word (sometimes translated “commandment” and “command” in kjv) eight times in his two letters to Timothy (1 Tim. 1:3, 5, 18; 4:11; 5:7; 6:13, 17; 2 Tim. 4:1). He was conveying this idea: “Timothy, you are not only a pastor of the church in a difficult city. You are also a Christian soldier under orders from the King. Now pass these orders along to the soldiers in your church!”4
Timothy and the church were to operate under the very authority of Christ—the head of the church. They were all Christian soldiers in a spiritual war. Sometimes attacks come from without, as the world persecutes the church, but the worst attacks come from within, as it is often propagated by demons and false teachers (cf. 1 Tim 4:1-3). Paul had warned the Ephesian elders while on his way to Rome that wolves would come even from their midst teaching perverse doctrines. He called them to be on their guard (Acts 20:28-31).
Now, just five years later, Paul, Timothy, and the Ephesians were in a war fighting to save the sheep from wolves.5 They were to fight this battle based on the command and authority of their King and so are we. In fact, when Christ said in the great commission, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations” (Matt 28:18-19b), he commands all of us to complete this ministry in his authority. We are all under military orders from the King!
Like Paul, Timothy, and the Ephesians, we must be faithful soldiers of Christ. What are marks of faithful soldiers? We can discern a great deal from this passage.
Big Question: What marks of faithful Christian soldiers can be discerned from 1 Timothy 1:1-7?
From Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope, to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord! As I urged you when I was leaving for Macedonia, stay on in Ephesus to instruct certain people not to spread false teachings
1 Timothy 1:1-3
Interpretation Question: Who were the apostles? Do they still exist today?
In verse 1 of this text, we see Paul’s commission—his assignment. He was called to be an apostle of Christ by the command of God. The word “apostle” means “sent one.” It could refer to a missionary sent out by a church, or as in Paul’s case, it referred to a limited group of people who were witnesses of the resurrected Christ: the Twelve disciples and a few others. They were with Christ during his earthly ministry and testified to his resurrection. Paul was an apostle with an “abnormal” birth in that he was not one of the original apostles. Christ first appeared to him after Christ’s earthly ministry and sometime after Christ’s resurrection and ascension (cf. 1 Cor 15:8, Acts 9:3-6). Apostles were given the ability to perform miracles to prove and authenticate their ministry (2 Cor 12:12).
Paul seems to indicate that he was last of this special group of men in 1 Corinthians 15:8. He says, “Last of all, as though to one born at the wrong time, he appeared to me also.” There are no apostles today in the sense of the original apostles. In Ephesians 2:20, Paul called them the foundation of the church, as they taught and were inspired to write Scripture. The names of the Twelve are also placed on the foundations of the heavenly city of Jerusalem (Rev 21:14). However, there are still apostles with a lower case “a”—meaning those God calls to be founders of ministries, church planters, and missionaries (cf. Eph 4:11).
As mentioned, when Paul says he is an apostle by the “command” of God, it means a “royal commission.” Paul knew his assignment; he was following the command of the King. Therefore, he calls for Timothy and the church of Ephesus to follow his commands, as they originated from God.
This is important to see because we all have orders from God. Paul was ordered to be an apostle and to write this apostolic letter, among others. Timothy and the Ephesians were ordered by God, through Paul, to protect the church from false doctrine (1 Tim 1:3) and to run the church in a way that honored God’s order (1 Tim 3:15). We all have our God-given calls, and if we don’t know them, we can’t fulfill them.
What has God called you to do? God has a call and commission on our lives as well. We are his workmanship created for good works which he prepared beforehand that we should walk in (Eph 2:10). He calls some to serve the church through teaching, singing, leadership, administration, hospitality, helps, etc. He calls some to be lights in the business world, education, or politics. What has God called you to do?
Application Question: How can we discern our divine assignments?
Our general call includes everything taught in Scripture. We must flee all appearance of evil and turn away from sin (1 Thess 5:22). We must commit to and serve in a Bible preaching church (Eph 4:11-16). We must share the gospel with others (Matt 28:19-20). This is our general call; however, if we obey God’s general call then it opens the door to discern our specific call. Scripture says if we are faithful with little, God can give us more, but if we’re unfaithful with little (what he has revealed), God will not give us more (cf. Lk 16:10-12).
Are you faithfully studying and obeying God’s Word so you can discern God’s specific call?
Philippians 2:13 says God works in us to will and to do of his good pleasure. Often, we discern God’s call by how he works in our hearts. He gives us desires to serve in specific ways and sometimes in specific places or with specific people.
What is God doing in your heart?
Though Timothy was timid and maybe afraid to serve in leadership positions (2 Tim 1:7), God confirmed his call through Paul and through elders. First Timothy 4:14 says, ”Do not neglect the spiritual gift you have, given to you and confirmed by prophetic words when the elders laid hands on you.” Most likely, this refers to Timothy’s ordination and God’s confirmation of his call through a time of corporate prayer. Similarly, when Paul and Barnabas were called to missions, God confirmed it through the elders of Antioch and a time of prayer (Acts 13:1-3). When God called David to be king, Samuel confirmed it by anointing him with oil (1 Sam 16). When God calls us to serve in a certain ministry or go a certain direction in life, he often confirms it through his body. If we are not connected to his body, we will often miss God’s call or struggle to discern it.
Are you connected with God’s body, so you can hear his call?
Psalm 25:14 says, “The Lord’s loyal followers receive his guidance, and he reveals his covenantal demands to them.” As we abide in his Word, prayer, worship, and fellowship, God confides in us. He makes his covenant known to us. Some have said, “Those who are near, hear.” Are you being near God so you can hear his words and discern his call—your assignment?
Faithful Christian soldiers know and fulfill their assignments. How has God called you to serve him?
Application Question: In what ways has God called you to serve him and others? How did you discern this? If you don’t know how God has called you to serve, what steps is God calling you to take to find out?
From Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope, to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!
1 Timothy 1:2
When Paul says, “Grace, mercy, and peace from God the Father and Christ Jesus our Lord,” he essentially prays a blessing of God’s empowerment over Timothy. Throughout Paul’s letters to Timothy, we can discern that Timothy probably had a tendency towards discouragement and feeling like giving up. In 2 Timothy 1:7, Paul says, “For God did not give us a Spirit of fear but of power and love and self-control.” It also seems that some older members in the church probably didn’t respect him very much. Paul said, “Let no one look down on you because you are young” (1 Tim 4:12). The very fact that Paul “urged” him to stay in Ephesus (1 Timothy 1:3), may hint that Timothy wanted to quit and leave.
Timothy had many reasons to be discouraged—not including all the false teachers Timothy had to deal with. However, God the Father and Christ the Son would give him everything needed to complete the work, and this is true for us as well. In fact, 2 Peter 1:3 says God has given us everything we need for life and godliness. Three of the greatest gifts he gives us is grace, mercy, and peace (v. 2).
Interpretation Question: What does grace, mercy and peace refer to?
God constantly pours unmerited favor on his faithful soldiers to empower them to do his work. It is totally underserved and based on our relationship with him.
Every soldier fails God—maybe that was something hindering or discouraging Timothy. The enemy works hard to accuse and condemn those faithfully serving God. Every failure is used as a fiery arrow from the enemy, and many get discouraged and quit. However, as we confess our sins and failures to God, he delivers us from the guilt and cleanses our conscience. First John 1:9 says, “But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.” To complete our tasks, God lavishes mercy on his faithful soldiers; he gives them help and refreshment in their time of need.
God may not always change our circumstances but he will give us his peace. This peace not only gives us rest but also guides us. Colossians 3:15 says, “Let the peace of Christ be in control in your heart.” “Be in control” comes from a Greek word used of an umpire at an athletic game. The umpire says, “Winner!” “Safe!” or “Foul!” As we walk with God, he guides us by his peace or a loss of peace, as we seek his direction. This was part of Timothy’s enablement to serve God.
In addition, God’s peace helps us have peace with others. Christ died not just to restore our relationship with God but also with others. Therefore, we must be quick to forgive and reconcile with those who harm and hurt us (Eph 4:3, 26-27).
Application Question: How can we operate in God’s empowerment for ministry?
Paul prays for Timothy to have God’s grace, mercy, and peace—essentially empowerment for ministry. We must pray as well, and we must ask others to pray. Paul constantly asked for the prayers of others (cf. Col 4:3-4, Eph 6:19-20).
In John 15:5, Jesus said, “‘I am the vine; you are the branches. The one who remains in me—and I in him—bears much fruit, because apart from me you can accomplish nothing.” As we abide in God’s Word, prayer, worship, and the fellowship of the saints, God gives us everything needed to serve him and others.
Are you walking in God’s power for Christian ministry?
Application Question: Why is God’s empowerment so important for Christian ministry? How do you daily practice abiding in the Vine?
As I urged you when I was leaving for Macedonia, stay on in Ephesus to instruct certain people not to spread false teachings, nor to occupy themselves with myths and interminable genealogies. Such things promote useless speculations rather than God’s redemptive plan that operates by faith.
1 Timothy 1:3-4
Next, Paul calls for Timothy to confront the false teachers in this church. Most likely, these teachers were actually elders. In Acts 20:25-31, before Paul’s first imprisonment in Rome, he met with the Ephesians elders and warned them that wolves would come into the flock, even from their own number. Here, five years later, this seems to have happened.6 John MacArthur gives four evidences that these false teachers were probably elders:
First, they presumed to be teachers (1:7), a role reserved for elders (3:2; 5:17). Second, Paul, not the church, excommunicated Hymenaeus and Alexander [v. 20]. That implies they were in positions of power and the congregation couldn’t deal with them. Third, the qualifications of an elder are given in great detail in chapter 3. Giving those implies that unqualified men were serving in that office, and Timothy needed to see them replaced. Finally, Paul stresses that sinning elders are to be publicly disciplined (5:19–22).7
This means that Timothy probably needed to remove some elders, even as Paul had previously (v. 20). This would have been a difficult task.
Interpretation Question: What exactly were these false teachers teaching?
Their teaching seemed to have many different elements.
Paul says that they were misusing the law (v. 7). This probably included forbidding certain types of food as seen in 1 Timothy 4:3. It may have even included salvation through the law, as the Judaizers taught. Paul said that their teaching did not advance God’s work which is by faith (v. 4). It also included Jewish myths and genealogies (v. 4).
Interpretation Question: What did Paul mean by their teaching of Jewish myths and genealogies?
Obviously, the Old Testament is full of genealogies, primarily given to trace the lineage of Christ. However, it seems that these teachers took a fanciful understanding of these genealogies—leading to controversy and speculation. It is possible these false teachers used an allegorical method of Bible interpretation, which made the Bible more exciting to study. As an example, they might have said, “Adam refers to the spirit, Eve to the flesh, the tree to free will, and the river to baptism.” This fanciful understanding of the Old Testament was common in several ancient Jewish works. Kent Hughes mentions some:
The Old Testament is full of genealogies that made perfect fodder for “Jewish myths” (Titus 1:14)—the fanciful allegorical creation of stories about the people in the genealogies. The Jewish tradition included books such as The Book of Jubilees (circa 135–105 b.c.), a fanciful rewrite of Old Testament history from creation to Sinai. The later Biblical Antiquities of Philo (circa a.d. 70) retells more of the Old Testament story—from creation to the death of King Saul. Thus there were ample allegorical models for the Ephesian elders turned Christian rabbis to imitate. 8
We’ve seen these fanciful interpretations throughout history. We must understand that the OT narratives are meant to detail the events of redemptive history; they are not meant to be a hunting ground for fantasies. But we’ve also seen fanciful interpretation in recent speculations such as with the “Bible Code”:
A few years ago the best-selling book The Bible Code, a tendentious interpretation of the Old Testament, claimed that an Israeli mathematician, Dr. Elijahu Rips, has decoded the Bible with a computer formula, unlocking 3,000-year-old prophecies of events such as the Kennedy assassination and the election of Bill Clinton—”everything from the holocaust to Hiroshima, from the moon landing to the collision of a comet with Jupiter.”9
The false teachings in Ephesus included common Jewish elements such as mythological teachings from the narratives and genealogies. We must be careful of teachings like these as they create speculations rather than holiness (v. 5).
Again in 1 Timothy 4:3, Paul warns Timothy about those who forbid marriage and eating certain foods. Ascetics practiced strict self-denial as a means of attaining a higher spiritual plane (cf. Col 2:20-23). They were known for their rigorous discipline. This may be implied when Paul says “For ‘physical exercise has some value, but godliness is valuable in every way. It holds promise for the present life and for the life to come’” (1 Tim 4:8).
Application Question: How can we apply the Christian soldiers’ need to confront false doctrine?
Sadly, we live in an age full of relativism that denies truth. We can believe anything we like—the only thing wrong is declaring that somebody else is wrong. This thinking is even in the church. At times, to teach doctrine, which includes confronting false doctrine, is considered unloving. However, while Christ was on the earth, he confronted false teachers and warned us about them (Matthew 7:15-23, 23:1-39). In fact, the majority of Paul’s writings were confronting false teaching. In Corinth, he confronted the abuse of spiritual gifts like tongues. In Galatia, he confronted the abuse of the law as a means of salvation and sanctification. In Thessalonica, he confronted false teaching about the end times. In most of his books, he confronts false teaching. He will, in fact, continually call Timothy to guard the good deposit given to him (2 Tim 1:14) and to teach it to others so they can pass it on (2 Tim 2:2).
We must do the same. Doctrine matters.
The church is very biblically illiterate and, therefore, prone to deception (cf. Eph 4:11-14). We must read the Bible, study it, memorize it, and listen to or read good teaching on it. I highly recommend working through a systematic theology like Wayne Grudem’s Systematic Theology: An Introduction to Biblical Doctrine in order to better understand major doctrines in Scripture like the doctrine of salvation (What is salvation and can a person lose their salvation?), the doctrine of the church (What is the church and who can serve in leadership?), the doctrine of the Holy Spirit (Who is the Holy Spirit and what does he do?), etc. We must own the truth if we are going to guard it.
Ephesians 4:15 (NIV) says, “Instead, speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ.” This is true as pastors preach the whole counsel of Scripture instead of ducking controversial parts of it (cf. Acts 20:26-27). When they do this, the church grows. But it is also true for the members, they must speak the truth in love when a brother or sister goes astray or accepts unhealthy teaching. The manner of our instruction is just as important as the doctrine. Proverbs 15:1 says a soft answer deters wrath.
Are you willing to study doctrine in order to know and guard it? Are you willing to confront those who have accepted wrong doctrine in a loving manner?
Application Question: Why is it so important to study and know the truth and also confront false doctrine? What makes this difficult in today’s society?
nor to occupy themselves with myths and interminable genealogies. Such things promote useless speculations rather than God’s redemptive plan that operates by faith.
1 Timothy 1:4
Interpretation Question: What does Paul mean by the false teachers failing to advance God’s work “which is by faith”?
Here, we discern the work of a Christian soldier by contrast. False teachers either teach another gospel or neglect the gospel. In the midst of the Ephesian false teachers’ speculations over myths and genealogies, the gospel was lost. Paul describes them as promoting useless speculation instead of advancing God’s redemptive plan. “Redemptive plan” can be translated as “administration” or “stewardship.” Christian soldiers are stewards of the gospel of faith. They are called to protect it from being stolen or tarnished, but they are also called to teach it to others.
In 1 Corinthians 4:1-2, Paul said this about himself and other servants of Christ: “Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. Moreover it is required in stewards, that a man be found faithful” (KJV).
We are stewards of the mysteries of God, and specifically the gospel. One day, at the return of Christ, God will check our stewardship. Did we protect the gospel? Did we advance it by sharing it with nonbelievers and helping believers understand the ramifications of it? This is what faithful soldiers do. They protect and advance the gospel message.
Are you still sharing the gospel? Or are you neglecting it?
Application Question: What are some effective ways of advancing the gospel? How is God calling you to better participate in the gospel’s advancement?
But the aim of our instruction is love that comes from a pure heart, a good conscience, and a sincere faith. Some have strayed from these and turned away to empty discussion.
1 Timothy 1:5-6
Interpretation Question: What does Paul mean by “the goal of this command is love”? Which command?
When Paul says, “The aim of our instruction is love,” he is either referring to his command that Timothy forbid the false teachers from teaching or he is referring to biblical teaching in general. The latter would include all biblical instruction including our call to confront false doctrine. This would then be a contrast between false teaching and true teaching. False teaching promotes controversy, but biblical teaching promotes love for God and love for others. Paul then describes how we grow in love.
Observation Question: What are the prerequisites to love as promoted by biblical teaching?
Matthew 5:8 says, “Blessed are the pure in heart for they shall see God.” As the Word of God convicts us and cleanses us of sin, we start to see God more and love him. And as we love God more, we start loving others. Sin in our hearts hinders our ability to love. Pride, anger, unforgiveness, untruthfulness, and sexual immorality all must be removed in order for us to love God and others as we should. And that’s what should happen as we hear and study God’s Word.
Are you keeping a pure heart—avoiding sin and confessing it when you fail? Only a pure heart can love, as intended. Sin corrupts our hearts and our ability to love.
The conscience is the faculty residing in humanity that either accuses or approves our works (v. 5). It is the moral faculty of man. One day God will judge the hearts of men by their conscience (Rom 2:14-16). Our consciences can be hardened by living in unrepentant sin and eventually stop working (1 Tim 4:2). A hardened and guilty conscience will keep us out of God’s presence and keep us from worshiping him. It also will keep us from loving our neighbor. Biblical teaching challenges and sharpens our conscience.
For these reasons, every believer should aim to keep a clean conscience. In Acts 24:16, Paul shared how he always strived to keep a clear conscience before God and man. Again, we do this by studying and obeying God’s Word.
Are you keeping a clear conscience? If not, it will hinder your ability to love.
“Sincere” literally means “unhypocritical” (v. 5).10 It is genuine faith—one without a mask. “Sincere” comes from the Latin phrase “sin cera”—it means “without wax.” In ancient times, potters would go to the market to sell their pots, and they would have signs saying “sin cera”—without wax. When making pots, sometimes they would crack, and a dishonest salesman would put wax on the cracks and paint over them. The only way one could see the cracks was to raise the pot to the sun.
Paul is saying that biblical teaching promotes a faith that is sincere—a faith without pretense. It is not one thing on Sunday and another thing on Monday. It is genuine. And it is this type of faith that leads to loving God and others. Those wearing wax want to hide themselves, lest they be exposed. This prevents them from ever truly getting involved in the church and serving God as they should (cf. 1 John 1:7). Getting involved would expose their insincere faith.
In churches with false teaching, you will find teachers and people who love and promote themselves instead of loving God and others. Their outward righteousness is only a cover for insincere faith. Without the Word of God, people’s hearts, consciences, and faith cannot be changed or produce true love.
Therefore, the Christian soldier is marked by love because he is marked by Scripture (cf. 2 Tim 3:16-17, Ps 1:1-3). Scripture permeates his life, making him someone who loves God and others more. He also constantly shares the Word with others with the goal that they also will love God and others more. When we are not abiding in God’s Word, we don’t love as we should.
Are you allowing God’s Word to permeate your life—making you grow in love? Are you seeking to help others love God and people more through sharing biblical teaching? Hebrews 10:24 says, “And let us take thought of how to spur one another on to love and good works.” We spur others towards love and good deeds by faithfully sharing God’s Word with them.
Application Question: How can we help others grow through biblical teaching?
Some might say, “Well, I’m not a pastor or small group leader. How can I help others grow in love through biblical teaching?” Here are several things you can do:
Application Question: How have you experienced a growing love, as you saturated yourself in God’s Word? How have you experienced a lack of love when not saturating yourself in God’s Word? How is God calling you to help others grow in love towards God and others?
They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently.
1 Timothy 1:7
Interpretation Question: What does Paul mean when he says the false teachers want to be teachers of the law?
Paul said that the false teachers wanted to be teachers of the law. What did he mean by that? He probably meant they wanted the esteem that came with being called Rabbi. This also seemed to be happening amongst the Jewish Christians in the book of James. James 3:1 says, “Not many of you should become teachers, my brothers and sisters, because you know that we will be judged more strictly.” In considering this, John MacArthur’s comments are helpful:
The false teachers were driven by a strong, consuming desire to be teachers of the Law. They were not concerned about truly learning the law, or knowing the God of the law, or serving people in love by the law. They desired the kind of prestige accorded rabbis in Judaism, only they sought that within the church. Like the Pharisees denounced by our Lord, “they do all their deeds to be noticed by men … and they love the place of honor at banquets, and the chief seats in the synagogues, and respectful greetings in the market places, and being called by men, Rabbi” (Matt. 23:5–7). They were proud and sought the applause of men (1 Tim. 6:4).
Sadly, this is all too common, not only for false teachers, but also for those serving in ministry in general (cf. Matt 6:1-18, 23:7-8). They desire the prestige that comes with being called doctor, pastor, teacher, elder, or deacon. They desire to be lifted up instead of lifting up God and others. They desire to be served instead of serving others. They have the wrong motivations for ministry.
Application Question: What are the right motives for ministry?
Certainly, we see this in John the Baptist. When talking about Christ, he said, “He must become more important while I become less important” (John 3:30). A faithful Christian soldier is constantly humbling himself so that Christ might be exalted and magnified in his life.
Consider what Paul said about the Jews:
I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed—cut off from Christ—for the sake of my people, my fellow countrymen, who are Israelites.
Romans 9:2-4a
Like Christ, Paul was willing to be cursed and cut off from God for others. True service puts others before ourselves. And this is true of Christian soldiers; they are willing to sacrifice life, career, and comfort in order to serve God and build his kingdom (cf. Lk 14:26). The good shepherd gives his life for the sheep, but the hireling only cares about his pay (cf. John 10:11-15).
A Christian soldier’s motives are to exalt God and edify others. What are your motives for ministry? It is very easy for them to become about money and fame instead of God and others.
Application Question: What are your motives for ministry? How can we protect our hearts from wrong motives?
As we consider Paul and his exhortations to Timothy and the Ephesian church, we learn something about being a faithful Christian soldier. They were fighting a battle for the King of Kings and Lord of Lords. What are marks of faithful Christian soldiers?
1 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2075). Nashville: Thomas Nelson.
2 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (pp. 38–39). Downers Grove, IL: InterVarsity Press.
3 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 210). Wheaton, IL: Victor Books.
4 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 211). Wheaton, IL: Victor Books.
5 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 26). Wheaton, IL: Crossway Books.
6 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 26). Wheaton, IL: Crossway Books.
7 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 15). Chicago: Moody Press.
8 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 27). Wheaton, IL: Crossway Books.
9 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 28). Wheaton, IL: Crossway Books.
10 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2076). Nashville: Thomas Nelson.
But we know that the law is good if someone uses it legitimately, realizing that law is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, sexually immoral people, practicing homosexuals, kidnappers, liars, perjurers—in fact, for any who live contrary to sound teaching. This accords with the glorious gospel of the blessed God that was entrusted to me.
1 Timothy 1:8-11 (NET)
Application Question: What are some of the various views among evangelicals on the Mosaic law’s application for believers?
Why do we need the law? What is its purpose?
Some Christians believe that we are still under the law including its moral and ceremonial aspects. We see this often with Seventh Day Adventist and Messianic congregations that practice festivals, customs, food restrictions, and Sabbath days. Some believe that we are no longer under the curse of the law but under its blessings, as seen in the prosperity gospel camps. They take the blessings in the law of health and wealth and declare these are the rights of believers. Some believe we are only under the moral law—referring primarily to the Ten Commandments. Christ fulfilled the ceremonial and civil aspects of the law, but we are still under the moral aspects. This is common in reformed congregations. However, others believe we are not under the Mosaic law at all, as seen in those from a dispensational background. They believe that we are no longer under the Old Testament dispensation, but under the New Testament dispensation and there is a lack of continuity between the two. The Mosaic law is one of the most controversial subjects in Christian doctrine.
The Mosaic law was also a major controversy in the early church. Soon after the founding of the church of Antioch, where Paul and Barnabas ministered, Judaizers came into the congregation teaching the need for Gentiles to practice the Mosaic law in order to be saved. However, the apostles and elders from the church of Jerusalem gave a ruling denying the need for Gentiles to practice the law (Acts 15).
The false teachers in the church of Ephesus were also abusing the law. Because of this, Paul had already removed two leaders in the church, Hymenaeus and Alexander, (1:20) and was calling Timothy to complete the work of silencing these false teachers (1:3).
As Paul finishes his exhortation to Timothy and the church of Ephesus about silencing these false teachers, he digresses to talk about the true purpose of the law. He says, “But we know that the law is good if someone uses it legitimately” (v. 8). The NIV translates this, “if one uses it properly.” In this lesson, we will consider proper and improper uses of the law. This is important because the law has been a hotbed for controversy and false teaching from the early church till today. By understanding the proper use of the law, it will not only allow us to use it properly but help keep us from being led astray or leading others astray through the improper use of it.
Big Question: What are the proper and improper uses of the law according to 1 Timothy 1:8-11?
realizing that law is not intended for a righteous person
1 Timothy 1:9a
Interpretation Question: What does Paul mean when he says, “the law is made not for the righteous”?
When Paul says, the “law is not intended for a righteous person,” he seems to be referring to believers. Second Corinthians 5:21 says, “God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.” At the cross, there was a great exchange: Christ took our sins and gave us his righteousness. Therefore, we are no longer under the condemnation of the law (Rom 8:1-2, 2 Cor 3:7-8), because God sees us as righteous. Romans 6:14 says, “For sin will have no mastery over you, because you are not under law but under grace.”
Believers are no longer under the Mosaic code. Paul also makes this argument in Romans 7:1-4, as he compares our relationship to the law as a marriage. He said,
Or do you not know, brothers and sisters (for I am speaking to those who know the law), that the law is lord over a person as long as he lives? For a married woman is bound by law to her husband as long as he lives, but if her husband dies, she is released from the law of the marriage. So then, if she is joined to another man while her husband is alive, she will be called an adulteress. But if her husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress. So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.
Because we died with Christ on the cross and rose with him, we are now dead to our relationship with the law. Now, we belong to Christ.
Interpretation Question: Does this mean Christians are not under any law (antinomianism) and therefore free to sin?
No, not at all. Scripture says we are now under Christ’s law and the law of the Spirit. Consider the following verses:
To those free from the law I became like one free from the law (though I am not free from God’s law but under the law of Christ) to gain those free from the law.
1 Corinthians 9:21
For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death.
Romans 8:2
Instead of being under the Mosaic law, we are under the law of Christ in the New Covenant. The Holy Spirit has given us Christ’s teachings in the New Testament and written them on our hearts (Ez 36:26-27). It is this law that we are to obey.
With that said, much of the Mosaic law is repeated in the New Testament. Out of the Ten Commandments each is repeated in the NT except the Sabbath law: Do not lie, do not steal, do not commit adultery, etc. A good illustration of this is the similarities between the laws of most nations. As an American citizen living in Korea, if I break a law, I will be tried under Korean law—not American law. When I’m in Korea, I am under the jurisdiction of Korean law—though they are virtually the same. This is true for believers as well. In Christ, we are now under his law and that of the Holy Spirit.
This is what the false teachers at Ephesus failed to realize; therefore, they sought to bring New Testament believers under the Old Testament code. However, the law is not for the righteous—those declared righteous in Christ. With that said, we must ask the question, “Does the Mosaic law have any application for believers today? If it does, what is the application?”
Interpretation Question: What applications does the Mosaic law have for believers today?
The Mosaic law teaches us much about God. It teaches us about his justice, as he required death for sin. It teaches us about his love, especially for the poor, the foreigner, widows, and orphans. Jews were called to allow the poor to freely glean from the edges of their fields (Lev 23:22), which essentially was a welfare system. The law also teaches us about God’s holiness. Leviticus 20:7-8 says, “‘You must sanctify yourselves and be holy, because I am the Lord your God. You must be sure to obey my statutes. I am the Lord who sanctifies you.” God gave Israel many laws including not practicing sexual immorality like the pagan nations, not offering their children to Molek, not tattooing their bodies, or cutting the sides of their heads. In considering this, one might ask, “Why all these laws?” God declared the reason was simply his holiness—he is different from everybody else—and therefore, the Jews, his priests, needed to be different. When we study the law, it teaches us about God’s nature: He is just, loving, and holy, among many other things. We study the law to understand God.
Another thing the Mosaic law reveals is Christ. Much of the laws teachings are shadows and symbols of Christ. Consider what Paul said to the Colossians about various aspects of the law:
Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days—these are only the shadow of the things to come, but the reality is Christ!
Colossians 2:16-17
The food laws, the religious festivals, and the Sabbath days were all shadows fulfilled in Christ. As shadows, aspects of Christ could be discerned from them which helped prepare people for the coming messiah. The Sabbath represented how Christ would be our rest. The Day of Atonement demonstrated how a perfect lamb would be a substitute for the people. When John saw Christ, he said, “Look, the Lamb of God who takes away the sin of the world!” (John 1:29). The atonement lamb never removed people’s sins, that is why every year it had to be offered again. But after Christ, there is no longer a need to practice the Day of Atonement. Christ completed it. He perfectly fulfilled it (Matt 5:17).
But not only did Christ fulfill the Mosaic law but also the prophecies and stories throughout the Old Testament. Christ said he was the manna that came down from heaven. In the same way, God sent Israel manna to eat, Christ said he was that manna (John 6:32-35). When the Israelites were dying from snake bites, and Moses called for them to look at a raised bronze snake and live, that was a picture of Christ on the cross and how those who believed in him would be saved (John 3:14). Christ is the last Adam (1 Cor 15:45). The first Adam willfully followed his wife into sin, but the last Adam died for his wife—the people of God—so that she might be saved. Christ fulfills not only the law, but the prophecies and the stories of the Old Testament. He is seen everywhere. In John 5:39, Jesus said, “You study the scriptures thoroughly because you think in them you possess eternal life, and it is these same scriptures that testify about me.”
The false prophets abused the law, the genealogies, and OT narratives because they pointed people away from Christ. They pointed people to “useless speculations” (1:4). However, Christ is the fulfillment of the Old Testament; it repeatedly foreshadows him.
As mentioned, much of the Mosaic law is repeated in the New Testament. This means they remain as standards of righteousness. Some laws were given specifically for Jewish people such as food, clothing, appearance regulations, and the Sabbath day. However, these do not continue. When studying the Mosaic law, it is good to ask what teachings are commanded in the New Testament and which are not.
Finally, though we are not under the law as a rule of life, it does reveal wisdom principles. For example, in 1 Corinthians 9:9-11, Paul uses a passage from Deuteronomy 25:4 about not muzzling an ox to teach about how pastors deserve pay. Consider what he says:
For it is written in the law of Moses, “Do not muzzle an ox while it is treading out the grain.” God is not concerned here about oxen, is he? Or is he not surely speaking for our benefit? It was written for us, because the one plowing and threshing ought to work in hope of enjoying the harvest. If we sowed spiritual blessings among you, is it too much to reap material things from you?
The OT law was written to an agricultural society, and therefore, many of the laws often seem hard to apply. However, Paul discerns a wisdom principle from the law in Deuteronomy. Israelites were called to allow their oxen to feed from the grain they treaded upon. In the same way, Paul says, pastors and missionaries should be paid for working at the church and preaching the gospel to others. This is a wisdom principle that should be applied to ministry, business, and government, among other things. Throughout the Mosaic law, there are many principles that can be applied to marriage, parenting, business, church, and even eating and drinking.
As we consider the law, we must remember it was not given to the righteous—meaning those who have been made righteous in Christ. Believers are no longer under the law but under grace. However, the law teaches God’s character, reveals Christ and wisdom principles for life.
Application Question: In understanding the law’s use for believers, how should it challenge us?
Certainly, it must challenge us to study Exodus, Leviticus, Numbers, and Deuteronomy—the primary books that teach the law. These might be the most neglected books in the Bible. They are full of regulations for the tabernacle, the priests, the Levites, and the people of Israel. Often, people read them and feel lost or feel like it’s not applicable. However, the law is rich and relevant. In the context, the God of heaven breaks into a pagan world culture and says this is who I Am. This is how you will worship me. I am not like the pagan gods. It is his self-revelation, as it reveals the righteousness of God. It reveals Christ through shadows, and it gives us principles for life. One application is our need to dig deep into these books in order to better understand God, exalt Christ, and to be holy—different from the world.
Application Question: Many unhealthy teachings about the law are being taught in the church. Have you ever encountered these unhealthy views? How can we know which laws in the Old Testament continue today?
realizing that law is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, sexually immoral people, practicing homosexuals, kidnappers, liars, perjurers—in fact, for any who live contrary to sound teaching. This accords with the glorious gospel of the blessed God that was entrusted to me.
1 Timothy 1:9-11
Application Question: How are the Mosaic law and the gospel connected?
Next, Paul says that the law was made for the unrighteous—those caught in their sins and under God’s wrath. This is one of the problems with modern evangelism techniques. People are often told to focus on God’s love and to not say anything about hell or God’s judgment. However, the law was made for sinners. It is necessary and good for them. If people never feel the weight of their sin and their need for the Savior, they cannot be saved.
We get a good picture of this in the narrative of Christ and the rich man. The rich man approaches Christ to ask about eternal life. Christ does not lead him to the sinner’s prayer or even reveal to him that he was the Savior. He first gives him the law. Consider their interaction in Matthew 19:16-19:
Now someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?” He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.” “Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony, honor your father and mother, and love your neighbor as yourself.”
Why does Christ give him the law first? It is because this man needed to see his sin before he could recognize his need for the Savior. Law and gospel must always go together. If a person is not willing to turn from his sin (repent) and accept Christ, he cannot be saved. God’s law is like a mirror; it reveals a person’s unclean areas so he can seek cleaning. It is like a doctor; it reveals a person’s sickness so he can seek healing.
Interpretation Question: In what ways does Paul’s thirteen descriptors in 1 Timothy 9-11 reflect the Ten Commandments?
In verses 9-11, Paul describes the lost who need the law by giving thirteen descriptions. Each descriptor reflects the Ten Commandments, which everyone has broken. The first six are general—reflecting the first four commandments and our relationship to God. And the next seven are specific—reflecting the last six commandments and our relationship to others.1 He talks about dishonoring parents, murdering, adultery, stealing, lying and everything else that is contrary to God’s Word. This list condemns every person that has ever lived because we all have sinned and fallen short of God’s glory (Rom 3:23).
Observation Question: What descriptions does Paul give and what do they mean?
The Teacher’s Outline and Study Bible’s comments on these descriptors are helpful:
As mentioned, these reflect the Ten Commandments. The summary of the Ten Commandments is to love God and love others (Rom 13:10). The lawless, unholy, and profane fail to love God. Murderers, liars, and the sexually immoral fail to love others. We all stand condemned by this law. It forces us to fall at the feet of God for mercy.
Interpretation Question: Why has God given his law to the unrighteous? What does it do?
Romans 3:20 says, “For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.” God gave the law to reveal how sinful we really are. It teaches us that we have not loved God with all our heart and mind. It also teaches us how we have failed to love others through our lying, cheating, coveting, and stealing. It convicts and condemns.
The law promises God’s judgment for those who break it. Those who curse their parents should be put to death (Lev 20:9). Those who commit sexual immorality should be killed (cf. Lev 20:10-21). And ultimately, Romans 6:23 says, “For the payoff of sin is death.” All sin ultimately separates us from God and requires death. The law not only convicts, it deters people from sin. It helps us understand that God is a righteous and just God who will not allow sin to go unpunished. God destroyed the earth by flood because of sin. He judged Israel in the wilderness for their drunkenness, sexual immorality, complaining, and general disobedience. The law promises God’s judgment to deter us from sin.
Galatians 3:24 says, “Thus the law had become our guardian until Christ, so that we could be declared righteous by faith.” The perfection that the law requires is impossible to keep, and therefore, the whole world is condemned by it. The ultimate purpose is that the world would look to Christ—the one who took the punishment for our sins so we could be saved.
Application Question: In knowing that the law is for the lost, how should this affect our evangelism?
Again, this is the problem with modern day evangelism techniques. Most are told to come to Christ for a better life or to give Jesus a try. However, the law is a necessary component of the gospel. In doing evangelism, we must share the righteous requirements of the law. The law says to not murder. Most would say they have not murdered, but Christ declared that if we have been angry with others, we committed murder in our hearts (Matt 5:21-22). The law says to not commit adultery, but Christ said that if we lusted after somebody that was not our spouse, we committed adultery in our hearts (Matt 5:27-28). The law ultimately speaks to our hearts calling us to love God with all our hearts, minds, and souls and to love our neighbor as ourselves. Because the law speaks to our hearts and not just our actions, it is impossible to perfectly keep.
Some might look at the law and declare they are not that bad. Maybe, they have broken only a few of God’s laws. However, the law is like a chain. If we break one link, we have broken the whole law. James 2:10-11 says,
For the one who obeys the whole law but fails in one point has become guilty of all of it. For he who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery but do commit murder, you have become a violator of the law.
Since the whole law comes from God, to break any part of the law is to become a lawbreaker and to be found guilty of breaking the whole law. In our evangelism, we must not forget the law because it convicts and draws people to Christ. Law and gospel must come together. This is a flaw in much of our modern-day evangelism.
Like Christ speaking to the rich man, are you willing to share the law, so that others may know their need for the Savior?
Observation Question: How does Paul describe the gospel in verses 10b and 11?
Finally, Paul describes the gospel in verses 10b-11, which, no doubt, was meant to encourage Timothy and the Ephesians to faithfully protect it and share it. He said, “in fact, for any who live contrary to sound teaching. This accords with the glorious gospel of the blessed God that was entrusted to me” (1 Tim 1:10b-11).
How does he describe the gospel?
When Paul says, “sound teaching” that conforms to the gospel, the word “sound” literally means “healthy.” The gospel is healthy for people. Before a person is born again, they are spiritually sick. In fact, it is worse than sickness; it is death. Ephesians 2:1 says we were dead in our transgressions and sins. However, when a person responds to the gospel, they experience a spiritual resurrection—new life.
Before they were like a dead man, when it came to God, the Bible, worship, and Christian fellowship; now, they respond to spiritual stimuli. They become alive, as God resurrects them from spiritual death to spiritual life (Ephesians 2:6). The gospel provides health for unbelievers, and it is healthy for believers to continually think and meditate on it, especially when the enemy condemns us for our sins.
We live in a world that is sick, which is why we must share the gospel with them—to help lead them to wholeness.
Paul says, “the glorious gospel of the blessed God.” The gospel reveals God’s glory. It teaches his righteousness, holiness, wrath, and love. It tells people that because of their sins they are under God’s judgment. God is too holy to have a relationship with sinful people, but because God loves them, he sent his only Son to die for their sins. This gospel reveals God’s glory. Therefore, as we share it, we exalt and glorify God.
Paul said that the gospel had been “entrusted” to him. The word “entrust” is used of a steward. Paul saw himself as a steward of the gospel (cf. 1 Cor 4:1-2) and so are we. As stewards, one day God will hold us accountable for our stewardship. Did we protect the gospel from being lost through neglect or contaminated by false teaching? Did we share the gospel with others?
We have all been given a stewardship of this glorious gospel. May we be faithful with it.
Application Question: Why is the law important to evangelism? Why is it often left out of modern day evangelism techniques? How is God challenging you to be more active in sharing your faith and using the law as part of it?
As in Ephesus and the early church, the Mosaic law is often abused today. It is abused as people use it improperly. Believers are commanded to practice festivals, Sabbaths, and food regulations. Sometimes, the law is used as a means of salvations. And sometimes, it is twisted to teach health and wealth.
How can we properly use the Mosaic law? What are its applications for today?
At salvation, we were translated from the dominion and condemnation of the law to the dominion of Christ and his grace. We are no longer under the law—neither its curses or its blessings. We are under the law of Christ and his Spirit (cf. 1 Cor 9:21, Rom 8:1-2). God works in us through his Spirit to will and do of his pleasure (cf. Phil 2:13). He leads us to fulfill Christ’s commands in the New Testament and to fulfill the love that the Mosaic law ultimately pointed us to (Rom 13:10).
The Mosaic law was given to convict and restrain sin and point people to the gospel. It condemns the whole world because we all fall short of God’s righteous demands (cf. Rom 3:23, 6:23). We have not loved God with our whole heart and neither have we loved our neighbor. Like Christ, we must present the law—the bad news—so we can present the gospel—the good news—to others (cf. Matt 19). This gospel makes people spiritually healthy, it reveals God’s glory, and it is a special deposit to be protected and faithfully shared with others.
Are you properly using the law?
1 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (pp. 48–49). Downers Grove, IL: InterVarsity Press.
2 Teacher’s Outline and Study Bible - Commentary - Teacher’s Outline and Study Bible – 1 Timothy: The Teacher’s Outline and Study Bible.
I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, even though I was formerly a blasphemer and a persecutor, and an arrogant man. But I was treated with mercy because I acted ignorantly in unbelief, and our Lord’s grace was abundant, bringing faith and love in Christ Jesus. This saying is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners”—and I am the worst of them! But here is why I was treated with mercy: so that in me as the worst, Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life. Now to the eternal king, immortal, invisible, the only God, be honor and glory forever and ever! Amen.
1 Timothy 1:12-17 (NET)
What are marks of God’s abounding grace in a believer’s life? Each of us has received grace not only for salvation but for many other things. In 1 Timothy 1:12-17, Paul reflects on God’s abundant grace over his life. In verse 14, he says, “and our Lord’s grace was abundant, bringing faith and love in Christ Jesus.” When Paul says the word “abundantly,” it actually means “super-abundantly” or “an exceeding abundant amount.” Paul added the Greek prefix “huper” to intensify the word “abundant” (pleonazo). The prefix “huper” has made its way into the English language. It is used of “hyperactive” children or “hypersensitive” people.1
Though grace is only mentioned once in this section, it flows throughout 1 Timothy 1:12-17. After Paul declared how the false teachers were misusing the law (probably as a means of salvation) (v. 4, 7), he began to think about his salvation, and the abundant grace, God poured over him. He was a violent persecutor of Christianity who God radically saved and transformed—calling him as an apostle to preach the gospel.
But as we consider Paul’s testimony, we must realize that it is no more radical than ours. Before Christ, we were rebels in our hearts towards God (Rom 8:7), dead in our trespasses and sins (Eph 2:1), and yet God, by his amazing grace, saved us (Eph 2:8-9). As Paul considers this, he cannot help but praise the eternal and immortal God. In verse 12, he says, “I am grateful to the one who has strengthened me, Christ Jesus our Lord,” and in verse 17, he says, “honor and glory” be to God forever. Maybe, we struggle with being thankful and praising God because we don’t remember what we previously were and how God’s grace radically changed us.
In this study, we will consider marks of God’s abounding grace. God’s grace is so powerful it always changes us. However, it is not only available for salvation, but also for sanctification. James said, God “gives greater grace” (4:6)—there is more grace available. God loves to lavish his grace on his children. As we study this text, we should ask these questions: “Do we bear the marks of this grace?” and “How can we have more of God’s abundant grace in our lives?”
Big Question: What are the marks of God’s abounding grace in the life of believers as displayed in Paul’s testimony?
I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry
1 Timothy 1:12
Observation Question: In what ways did God equip Paul for the task of ministry?
When Paul considered God’s amazing grace, he recognized how God called and equipped him for ministry. Paul was appointed to service as an apostle (v. 1, 12). When he says that he was “strengthened,” it can also be translated that he was made “equal to the task” (NEB). Paul was not equipped in his own strength to serve as an apostle and to suffer the persecution that came with that ministry. God made him equal to the task, and this is true for us as well. In whatever way God has called us to serve, he makes us equal to the task.
Consider how God speaks to Jeremiah, who felt unequipped to serve as a prophet. In Jeremiah 1:6-10, he says:
I answered, “Oh, Lord God, I really do not know how to speak well enough for that, for I am too young.” The Lord said to me, “Do not say, ‘I am too young.’ But go to whomever I send you and say whatever I tell you. Do not be afraid of those to whom I send you, for I will be with you to protect you,” says the Lord. Then the Lord reached out his hand and touched my mouth and said to me, “I will most assuredly give you the words you are to speak for me. Know for certain that I hereby give you the authority to announce to nations and kingdoms that they will be uprooted and torn down, destroyed and demolished, rebuilt and firmly planted.”
When the Lord called Jeremiah, he put his “words” in his mouth and he said he would protect him. In fact, in verse 18, God says he made him “a fortified city, an iron pillar, and a bronze wall” so he could stand against the attacks that would come against him.
God does the same for us. His grace is so amazing that he makes us “equal to the task”—able to stand up against the trials and attacks that come. He makes us like a fortified city and an iron pillar.
But not only did God give Paul strength, he also made him faithful. When Paul said that God “considered” him “faithful,” or it can be translated “trustworthy (NIV),” it was not because of Paul’s innate faithfulness or trustworthiness (v. 12). Paul was a persecutor of Christ and Christians. God made him trustworthy. In 1 Corinthians 7:25, Paul said, “With regard to the question about people who have never married, I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy.” It was the Lord’s mercy that made him trustworthy for the task. It was the Lord’s mercy that kept Paul from falling away when encountering attacks. It was God’s super, abundant grace poured out on his life.
William Barclay said this about Paul being entrusted with such a great mission:
“It was to Paul an amazing thing, that he, the arch-persecutor, had been chosen as the missionary and the pioneer of Christ. It was not only that Jesus Christ had forgiven him; it was that Christ had trusted him. Sometimes in human affairs we forgive a man who has committed some mistake or who has been guilty of some sin, but we make it very clear that his past makes it impossible for us to trust him again with any responsibility. But Christ had not only forgiven Paul, He had entrusted him with His work to do. The man who had been the persecutor of Christ had been made the ambassador of Christ.”2
As we consider God entrusting Paul with the ministry of apostleship, we must remember that it doesn’t matter how often we failed or made mistakes, God still wants to use us. He wants to strengthen us and make us trustworthy for service through his hyper-abundant grace.
Now, certainly people can reject this grace; many do. They reject it because they love sin and the world more than God. They reject it because they feel unworthy. They reject it because instead of seeing God’s grace, all they see is their ability or lack of ability. They declare, “I can’t speak,” “I can’t lead,” “Lord, you have got the wrong person.” Many miss this grace, but not Paul. He said, “But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but the grace of God with me” (1 Cor 15:10). He accepted it and allowed God’s grace to work through him, and so must we.
As Paul considered all that God did in calling and equipping him for ministry, he praised God. Thank you, Lord, that even though we are weak and untrustworthy, you make us strong and trustworthy through your grace!
Application Question: In what ways have you experienced God’s hyper-abundant grace making you strong and trustworthy for the ministry God gave you?
even though I was formerly a blasphemer and a persecutor, and an arrogant man. But I was treated with mercy because I acted ignorantly in unbelief
1 Timothy 1:13
Not only does God’s grace call and equip us, it also continually forgives and removes the guilt of our sin. Paul said that even though he was a blasphemer, persecutor, and violent man, he was given mercy because he acted in ignorance and unbelief. As a blasphemer, Paul blasphemed Christ. As a persecutor, he imprisoned and put Christians to death. As a violent man, he delighted in hurting believers—he was like a bully or a sadist.3 It seems that Paul is showing an “ascending scale of wickedness in the three words blasphemer, persecutor, and insolent.”4 It goes from speaking words only, to hurting people, and then to enjoying it. Though Paul was so sinful, God’s grace still forgave him.
God does the same with us; his super-abundant grace and mercy meets us in our failures. First John 1:9 says, “But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.” What we must notice about this verse is that when we confess, not only does God forgive the sins we confessed, but he purifies us from “all unrighteousness.” This means that when we confess known sin, God cleanses us even from unknown sin. This is super-abundant grace.
Interpretation Question: In what way did Paul’s ignorance and unbelief affect the mercy he received?
Interestingly, Paul says, “I was treated with mercy ‘because’ I acted ignorantly in unbelief.” Did Paul receive mercy from God because of his ignorance and lack of belief in Jesus? Does our ignorance make us less responsible for our sins?
When Paul mentions his ignorance, he is probably referring to the Old Testament’s teaching on unintentional and intentional sins. Numbers 15:28-31 says,
And the priest must make atonement for the person who sins unintentionally—when he sins unintentionally before the Lord—to make atonement for him, and he will be forgiven. You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them. “‘But the person who acts defiantly, whether native-born or a resident foreigner, insults the Lord. That person must be cut off from among his people. Because he has despised the word of the Lord and has broken his commandment, that person must be completely cut off. His iniquity will be on him.’”
The one who sinned accidentally could make atonement for his sins through sacrifice, but for those who were defiant and sinned intentionally, no sacrifice was available. In a sense, our knowledge makes us more responsible and guilty before God, and our lack of knowledge makes us less responsible and guilty.
We see this teaching in the New Testament as well. Consider these passages in Hebrews:
For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, tasted the good word of God and the miracles of the coming age, and then have committed apostasy, to renew them again to repentance, since they are crucifying the Son of God for themselves all over again and holding him up to contempt.
Hebrews 6:4-6
For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, but only a certain fearful expectation of judgment and a fury of fire that will consume God’s enemies.
Hebrews 10:26-27
Even in the New Covenant, there is sense in which our willful rebellion against God’s commands brings a greater judgment. In fact, continual rebellion can actually harden the heart to an extent where it is impossible to repent. At that point, a person cannot be brought back to repentance (as they will not desire it) and no sacrifice for sins is left.
Some believe these verses refer to those who lose their salvation. However, that is unlikely, since the broader counsel of Scripture teaches the eternal security of believers (cf. John 3:15, 10:27-31, Rom 8:28-39). It seems to refer to those in the church, who hear God’s Word, experience the Holy Spirit, and yet still rebel. As they continue to rebel, their hearts become hardened so much that they cannot repent. These are professing believers who never truly knew Christ. They are like the Pharisees who witnessed Christ’s miracles and heard his Word, and yet, with that knowledge, rejected Christ—committing the blasphemy of the Spirit (Matt 12:31-32). It would be like Judas who tasted of the Holy Spirit and cast out demons and yet was still a child of the devil (John 6:70). Though he received great knowledge, he never truly accepted Christ or repented of his sins.
When Paul says he was shown mercy because he acted in ignorance and unbelief, he was not saying he earned God’s mercy—mercy was a result of grace (v. 14). He was saying, “I am not an apostate Christian rebelling against God. I sinned in ignorance. I didn’t believe that Christ was the messiah, and because of this, God was very merciful with me.”
God’s super-abundant grace overflowed onto Paul—teaching him the truth and bringing repentance in his life.
Application Question: How should we respond to the fact that our knowledge makes us more responsible before God?
Certainly, it should give us a holy fear in rebelling against God’s revelation. There is no such thing as “cheap grace”; there is always a cost to the grace we receive. We must respond to God’s grace or it can actually harm us. The grace of hearing and knowing God’s Word makes us more responsible, and it can actually harden our hearts. By preaching God’s Word, Isaiah was called to harden Israel’s hearts. In Isaiah 6:10, God says: “Make the hearts of these people calloused; make their ears deaf and their eyes blind! Otherwise they might see with their eyes and hear with their ears, their hearts might understand and they might repent and be healed.”
As we hear God’s Word and receive his grace, we have a responsibility to respond. If we don’t respond, it can lead to God’s discipline and a hardening of our hearts and consciences. It has been said, “The same sun that melts the ice, hardens the clay.”
Paul said God was merciful because he acted in ignorance and unbelief. How much more responsible are we who know God’s truth—especially those raised in church and who have heard the Bible since the time we sat on our parents’ knees? Luke 12:47-48 says,
That servant who knew his master’s will but did not get ready or do what his master asked will receive a severe beating. But the one who did not know his master’s will and did things worthy of punishment will receive a light beating. From everyone who has been given much, much will be required, and from the one who has been entrusted with much, even more will be asked.
God’s super-abundant grace lavishes mercy and forgiveness on us, but we must faithfully respond to his grace—lest we become more accountable to God. You have received God’s super-abundant grace through his witness in creation and the hearing of God’s Word. How will you respond to it?
Application Question: What are your thoughts about the analogy of grace being like the sun—it softens some and hardens others? How should this reality affect believers?
and our Lord’s grace was abundant, bringing faith and love in Christ Jesus.
1 Timothy 1:14
God’s super-abundant grace not only called, equipped, and forgave Paul, but also radically changed his heart. He mentions two other blessings that came from God’s grace: faith and love. This is also true for all believers.
Interpretation Question: In what ways did Paul, and all believers, receive faith and love in their salvation?
Ephesians 2:8-9 says, “For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.” When Paul considered the saving faith that he received, he realized it was a gift from God. There was nothing intellectually or spiritually special about Paul that made him accept Christ as Lord and Savior; it was grace. God’s super-abundant grace opened his blind eyes so that he could see Christ’s beauty.
And this is true for each one of us. First Corinthians 2:14 says, “The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.” Before salvation, we were all unbelievers, at one time, consumed with ourselves and blinded to heavenly realities. However, God through his grace sent the Holy Spirit to capture and wake us so we could see and respond to Christ. God lavished faith on us, but not just faith for salvation, faith to follow him daily.
Are you living by faith? Has God’s super-abounding grace drawn you to trust Christ as your Lord and Savior? Is it drawing you to trust God more daily? This is what God’s grace does; it enables the just to live by faith (Heb 10:38).
Romans 5:5 says the love of God has been shed abroad in our hearts by the Holy Spirit. Even our affections for God, his Word, and others, all come from God. Before salvation, Paul hated Christ and believers, in fact he persecuted and had them murdered. However, when he got saved, God’s super-abundant grace was poured out on Paul, enabling him to love. The one who hated Christ, now loved Christ and counted everything as nothing compared to knowing him (Phil 3:7). The one who hated Christians, now loved Christians. The one who despised Gentiles, now devoted his life to preaching the gospel to Gentiles. And, the one who defamed women, now became the liberator of women.
And this is also true for every genuine believer. If we don’t love God and others, then we have not received God’s super-abundant grace and therefore are not saved. First John 3:14-17 says,
We know that we have crossed over from death to life because we love our fellow Christians. The one who does not love remains in death. Everyone who hates his fellow Christian is a murderer, and you know that no murderer has eternal life residing in him. We have come to know love by this: that Jesus laid down his life for us; thus we ought to lay down our lives for our fellow Christians. But whoever has the world’s possessions and sees his fellow Christian in need and shuts off his compassion against him, how can the love of God reside in such a person?
If a believer lacks a sacrificial love for other believers, they are not saved. True love isn’t just something people say but something they do. It is even demonstrated in how they handle their material possessions. Because they love, they sacrifice for others (cf. Acts 2:44-45). The super-abundant grace of God works in us to love this way.
Are you loving others? Is God’s super-abundant grace drawing you to love and serve Christ’s body? Is it provoking you to greater faith in God? God’s super-abundant grace always pours out love and faith in believers. Love and faith mark them, as God changes their hearts.
Application Question: In what ways have you experienced God’s hyper-abounding grace drawing you to trust God and love others more? In what ways is God calling you to pursue growth in faith and love?
This saying is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners”—and I am the worst of them!
1 Timothy 1:15
When Paul says, “This saying is trustworthy and deserves full acceptance,” this means he is about to give a statement of special importance. He uses this phrase five times in the Pastoral Epistles.5 Many think these were well-known quotations possibly from an early hymn or creed.6
After this statement, Paul gives the Gospel in miniature: “Christ Jesus came into the world to save sinners”—and I am the worst of them!” (v. 15). What stands out most is the fact that Paul calls himself the worst or chief (KJV). What did he mean by this? Was he really the worst sinner?
Interpretation Question: Why did Paul call himself the worst sinner?
Obviously, Paul was not the worst sinner on the planet. His sins were certainly heinous and evil, as he persecuted Christians and blasphemed Christ. His statement appears to reflect genuine conviction and humility coming from his receiving of God’s abundant grace.
This is common for people who are graced to encounter God. When Isaiah saw God in Isaiah 6:5, he declared, “Woe is me. I have unclean lips and I come from a people of unclean lips” (paraphrase). Similarly, Peter cried out, “Go away from me, Lord, for I am a sinful man!”, when he recognized Christ as Lord (Lk 5:8). God’s abundant grace creates genuine conviction of sin and humility in its recipient.
“It is significant that Paul makes this statement, not as a new believer, but after he had walked with God for over 25 years.”7 Paul does not use the verb “was” but “am”—meaning present tense. William MacDonald outlines this progression in the following verses:
In 1 Corinthians 15:9 (written about a.d. 57), Paul called himself “the least of the apostles.” Then in Ephesians 3:8 (written about a.d. 60), he called himself “less than the least of all saints.” Now in 1 Timothy 1:15, written some years later, he calls himself the chief of sinners. Here we have an outline of Paul’s progress in Christian humility.8
Walking with God and experiencing his grace, continually makes us aware of our unworthiness and sinfulness—creating humility in us. Pastor Steven Cole shared these quotes from Alexander Maclaren and C.S. Lewis:
Alexander Maclaren said, “The sign of growing perfection is the growing consciousness of imperfection.... The more you become like Christ the more you will find out your unlikeness to Him” (Expositions of Holy Scripture [Baker], 15:332, 333). C. S. Lewis wrote, “When a man is getting better, he understands more and more clearly the evil that is still in him. When a man is getting worse, he understands his own badness less and less” (cited by Nathan Hatch, “Purging the Poisoned Well Within,” [Christianity Today, 3/2/79], p. 14).9
Are you experiencing God’s super-abundant grace? It’s like a light exposing darkness and bringing clarity of sight. This is true for every believer. That is why the most seasoned (and sometimes the most successful) are often most humble. Moses who undoubtedly received much grace from God was considered the “humblest” man on the earth (Num 12:3).
Are you growing in awareness of your sin or are you becoming increasingly dull to your sin and that of the world? God’s super-abundant grace convicts and helps us grow in humility. These are marks of drinking from the fire hydrant of grace.
Application Question: How can we protect ourselves from becoming desensitized to sin? How have you experienced both a progression and a decrease of sensitivity to sin and why?
But here is why I was treated with mercy: so that in me as the worst, Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life.
1 Timothy 1:16
Interpretation Question: In what way did God demonstrate his immense patience through saving Paul?
Next, we see how the display of God’s amazing grace is meant to glorify God. By giving Paul, a blasphemer, super-abundant grace in salvation, God displayed his immense patience to the world. God continually came after Paul, though he was in great rebellion. God is immensely patient; he desires that none should perish but that all would come to repentance (2 Peter 3:9). He holds back his wrath, in hope, that people will repent and turn to him.
By saving a tremendous sinner like Paul, God displayed the glory of his attributes to the world. Sometimes, people handle Scripture as though God’s primary goal in redemptive history is to save souls, but it is not. His primary goal is his glory, and the salvation of the lost is ultimately a vehicle for that. Ephesians 1:11-12 says,
In Christ we too have been claimed as God’s own possession, since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will 1:12 so that we, who were the first to set our hope on Christ, would be to the praise of his glory.
And this is not only for the world and believers to see, it is also for angels. Ephesians 3:10 says, “The purpose of this enlightenment is that through the church the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms.” God is not only displaying his patience but his wisdom to heavenly beings. When God lavishes grace on people, he does it in such a way that it brings glory to himself. Man was made for God’s glory (cf. Rom 3:23).
Application Question: How should we apply the fact that God distributes grace and mercy in salvation to glorify and magnify himself?
If we truly understand that our lives and our salvation are meant to display his glory, then it should encourage us to daily live for God’s glory. Paul said, “So whether you eat or drink, or whatever you do, do everything for the glory of God” (1 Cor 10:31). God’s super-abundant grace saves us for his glory and therefore we should seek to honor and glorify him in all we do. We do this by cultivating both right hearts and actions in how we live.
Are you living to glorify God? Is that the motive behind your eating, drinking, working, and playing?
Application Question: How is God calling you to seek to glorify him at home, work, school, and recreation? What have you learned about God by watching his work in and through others?
But here is why I was treated with mercy: so that in me as the worst, Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life.
1 Timothy 1:16
Interpretation Question: In what way did Paul become an “example” or “pattern” for others in his salvation?
Paul’s salvation not only reflected God’s glory but also became a model for others. By saving a chief sinner like Paul, it gives hope to others who are far away from God and those praying for the salvation of others. If God can save Paul, he can save anybody! This should encourage us to never stop praying for even the most hardened sinner. God saved Paul in such a way that he became an example or pattern that encourages others to believe in God.
This is true for us as well. Our salvation and therefore our testimonies are powerful tools meant to be shared with others. In the story of the demoniac, when he tried to follow Christ, the Lord denied him saying: “‘Go to your home and to your people and tell them what the Lord has done for you, that he had mercy on you’” (Mark 5:19). God says the same to us; Psalm 107:2 (ESV) says, “Let the redeemed of the Lord, say so”.
Yes, we all have different testimonies—some dramatic and others less dramatic—but they are all marked by God’s grace. And God uses them to lead others to Christ. Therefore, we must faithfully share our salvation stories with others, as well as the stories of God’s daily grace. These stories are not ours to keep; they are God’s, and we must faithfully use them to glorify him and to bless others.
Application Question: Why is it so important to share our stories of grace with others? Do you have any stories of God’s grace that you feel like he wants you to share? In what ways has the faith stories of others affected you positively?
Now to the eternal king, immortal, invisible, the only God, be honor and glory forever and ever! Amen.
1 Timothy 1:17
As Paul considers all that God did for him, he breaks out into praise. In his doxology, he gives four wonderful designations for our great God.
Observation Question: What designations does Paul use to ascribe praise to God and what do they mean?
Kent Hughes’ comments on these designations are helpful:
We are also called to constantly worship God for his grace. First Peter 2:9 says, “But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues of the one who called you out of darkness into his marvelous light.”
Application Question: How can we live lives of worship and thankfulness to God, as Paul did?
Certainly, many of us have lost the joy of our salvation simply because we have forgotten what God has done for us. Like Paul, we must constantly remember our experiences of grace. No doubt, we see this in many of Israel’s festivals. In the Passover, they remembered God delivering them from Egypt. In the Feast of Booths, they remembered God’s protection in the wilderness. This type of remembrance happens when we practice the Lord’s Supper; we remember the grace God lavished on us while we were sinners. Christ died for us; his blood was shed and his body was broken for us, so that we may know God and have eternal life. Let us think often of this, like Paul. He mentions his conversion experience frequently in his epistles (cf. 1 Cor 15:9-10, Phil 3:4-9). He keeps revisiting it, and we must as well. We must remember our experiences of God’s super-abundant grace.
Do you remember it?
Application Question: Share your experience with the gospel: how God saved you and how he is changing you currently into his image.
What if we lack these marks of God’s abundant grace? What if we don’t know our callings? What if we lack love for God and others? What if we lack humility and many of the other marks of grace?
Are you marked by God’s hyper-abundant grace?
What are the marks of God’s abounding grace in the believer’s life?
1 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 212). Wheaton, IL: Victor Books.
2 Teacher’s Outline and Study Bible - Commentary - Teacher’s Outline and Study Bible – 1 Timothy: The Teacher’s Outline and Study Bible.
3 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 27). Chicago: Moody Press.
4 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2078). Nashville: Thomas Nelson.
5 Guzik, D. (2013). 1 Timothy (1 Ti 1:15). Santa Barbara, CA: David Guzik.
6 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 52). Downers Grove, IL: InterVarsity Press.
7 https://bible.org/seriespage/lesson-4-grace-abounding-chief-sinners-1-timothy-112-17
8 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2079). Nashville: Thomas Nelson.
9 https://bible.org/seriespage/lesson-4-grace-abounding-chief-sinners-1-timothy-112-17
10 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (pp. 47–48). Wheaton, IL: Crossway Books.
I put this charge before you, Timothy my child, in keeping with the prophecies once spoken about you, in order that with such encouragement you may fight the good fight. To do this you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith. Among these are Hymenaeus and Alexander, whom I handed over to Satan to be taught not to blaspheme.
1 Timothy 1:18-20 (NET)
How can we fight our spiritual battle well?
Often Scripture talks about the Christian life as a battle. There is a battle with our flesh to be holy (cf. Gal 5:17). There is war of views with the world that often leads to Christians being persecuted (cf. Rom 12:2). There are wars within the church, as wolves teach false doctrine—trying to destroy the flock. Ultimately, all this is perpetrated by Satan and his demons (cf. Eph 6:10-13). The Christian life is a continual war and many don’t make it. In this passage, Paul mentions two former leaders in the church, Hymenaeus and Alexander, who shipwrecked their faith.
In 1 Timothy 1:18, Paul encourages Timothy to “fight the good fight” or it can be translated “fight our battle well” (NIV). False teachers had infiltrated the church, and Paul called Timothy to command them to stop teaching false doctrine (v. 3). There was a war going on in the church over the souls of the Ephesians. Paul’s command may possibly reflect Timothy’s desire to quit or give up (v.3, 18). He seemed to have a timid disposition that didn’t fare well in warfare (2 Tim 1:7). He needed encouragement, just as we often need it as well.
When Paul encourages Timothy to “fight the good fight.” The word “good is from kalos, meaning intrinsically good—noble, excellent, or virtuous.”1 This battle is good and virtuous. John MacArthur said this about the Christians’ good fight:
There is the duty to God and the church of Jesus Christ to motivate the embattled preacher—and the knowledge that it is the noblest warfare in all the universe. What better thing to live and die for than the great war between God and Satan—a war for the souls of men and women and the glory of God and our Savior the Lord Jesus Christ?2
There is no greater labor that we can give ourselves to than fighting this battle for the souls of people and the glory of God. It is truly a “good fight.”
The fact that Paul encourages Timothy to fight the battle well, implies that it is possible to not fight well or not even fight at all. Sadly, this is the reality for many Christians. Some get caught in sin and stop advancing. Some fall in love with the world and things of this world and become spiritually lethargic. Some, by encountering some difficulty, get discouraged. Some get trapped in false doctrines. Many, because of one or more of these factors, turn away from the faith, never to return. This is truly a war, a war over the faith. Here, Paul encourages Timothy to fight well, and we must also drink deeply from his words.
As we consider 1 Timothy 1:18-20, we learn principles about fighting our battle well.
Big Question: What principles can we learn from 1 Timothy 1:18-20 about fighting our battle well?
Timothy, my son, I am giving you this command in keeping with the prophecies once made about you, so that by recalling them you may fight the battle well
1 Timothy 1:18
Interpretation Question: In verse 18, Paul calls Timothy by name and with the title son; he also “commands” him. What does this say about their relationship?
In verse 18, Paul affectionately uses Timothy’s name and calls him his son. When the Christians in Lystra spoke well of Timothy in Acts 16, Paul took him as a companion on his missionary journeys. Timothy had watched Paul suffer and suffered with him. Now Timothy is strong enough to serve apart from Paul, and Paul encourages Timothy as his son to be faithful in Ephesus.
Paul not only speaks to him as a son, but also as a soldier. The word “command” is used of a superior speaking to someone under him. He speaks to Timothy as a general would to a captain. This relationship with Paul was a tremendous encouragement for Timothy to fight well.
This reality is true for us as well, and one of our greatest motivations to fight the good fight. God has put other soldiers around us who are also fighting. He has given us brothers, sisters, mothers, fathers, generals, captains, sergeants, and corporals who also bear our same struggles. And in order to fight well, we must develop and rely on these relationships. Consider these verses:
But keep away from youthful passions, and pursue righteousness, faithfulness, love, and peace, in company with others who call on the Lord from a pure heart
2 Timothy 2:22
And let us take thought of how to spur one another on to love and good works, not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near.
Hebrews 10:24-25
So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness
James 5:16
Because of our need for spiritual accountability, one of Satan’s common strategies is to separate people from the flock. He does this through discord, gossip, apathy, and other sins. When living in sin, we won’t desire to be in fellowship with those walking with God.
Many people can’t fight because they have no one to fight along-side. They isolate themselves from the church. They won’t reach out to get to know people or allow themselves to be invested in and, therefore, are vulnerable to Satan’s attacks.
If we are going to fight our battle well, we must have fellowship and accountability with other godly soldiers.
Who are you pursuing righteousness with? Who holds you accountable when you stumble? Who do you confess your sins to in order to receive prayer? Who are your spiritual fathers and mothers who challenge and encourage you with loving affection? Who do you speak to as a son or daughter?
Application Question: Why is accountability so important to fighting the good fight? Who are your close accountability partners?
I put this charge before you, Timothy my child, in keeping with the prophecies once spoken about you, in order that with such encouragement you may fight the good fight.
1 Timothy 1:18
Interpretation Question: When Paul mentions the prophecies over Timothy, what is he referring to?
In addition, Paul encourages Timothy to remain faithful by reminding him of his calling. He says, “in keeping with the prophecies once spoken about you, in order that with such encouragement you may fight the good fight” (v. 18). Most likely, in Lystra, when Timothy became Paul’s missionary partner, a group of elders prophesied his call to missions and pastoral ministry. Something similar happened to Paul when he was called to leave Antioch with Barnabas for missions. Acts 13:1-3 says,
Now there were these prophets and teachers in the church at Antioch: Barnabas, Simeon called Niger, Lucius the Cyrenian, Manaen (a close friend of Herod the tetrarch from childhood) and Saul. While they were serving the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” Then, after they had fasted and prayed and placed their hands on them, they sent them off.
Probably, something similar happened to Timothy, and it was these prophetic words from God that was supposed to encourage and sustain Timothy when he felt like giving up. This is true for us as well. We must have a strong sense of God’s calling to fight our battle well. We also need continual confirmations, as we are prone to doubt our callings.
We see the importance of continual confirmations in Abraham’s life. In Genesis 12, God calls him and reconfirms the call after he gets to the land. In Genesis 13, God reconfirms that call after Lot leaves for Sodom. In Genesis 15, God reaffirms the call as Abraham struggles with fear and doubt after conquering an army which may seek revenge. In Genesis 17, after Abraham sinned by taking another wife and having a son, God shows up and reconfirms his covenant and institutes the Jewish rite of circumcision. In Genesis 22, God reconfirms the covenant after Abraham offers his son, Isaac, in obedience to God’s command.
Why did God reconfirm his covenant so many times? It’s because Abraham was prone to doubt, prone to fail God, as he ran to Egypt and later took a second wife. We need God’s reconfirmation often over our calling—lest we become like the waves of the sea, unstable as we’re tossed to and fro. When we know our calling, we can fight like a soldier and stand firm when tempted or discouraged.
Application Question: How can we confirm our calling in order to fight the good fight of faith?
It is through God’s Word that he confirms and reconfirms our general call. Has he called us to share the gospel? Yes. Has he called us to read and meditate on his Word? Yes. We need to hear that again and again because we often stop. Has God called us to pray? Yes. This too must be repeated. Has God called us to be involved with and serve the church? Yes.
David said the Word was a light to his path and a lamp to his feet (Ps 119:105); it gave him direction and confirmed his steps. If we are not in the Word, we will not fight well.
Psalm 25:14 says, “The Lord’s loyal followers receive his guidance, and he reveals his covenantal demands to them.” As we are intimate with God through his Word, prayer, and worship, God makes his covenant known to us. He confirms the specific ways he has called us to serve him. If we are not intimate with God, we will often lack a clear sense of calling.
When God calls a person to a ministry, he often confirms it through others. God confirmed Timothy’s pastoral calling through prophets and reconfirmed it through Paul. David’s calling to be the king of Israel was confirmed through Samuel. Mark’s call to ministry was confirmed through Barnabas.
If we are the body of Christ and therefore are dependent upon one another, it just makes sense that God will confirm his call through others. However, if we are independent from the church, we often will miss God’s call. In 1 Timothy 3, Paul will talk about both the inner call and the outer call to pastoral ministry, as others confirm one’s calling to be an overseer.
Personally, I know the importance of having a strong sense of call. Pastoral ministry is hard, and it is easy to have days or seasons when I want to quit. It is then that I meditate on my call. God reconfirms my call through his Word and in my heart, as I abide in him. He also reconfirms it through many witnesses.
Now, we are not all called to be a pastor, as Timothy was, but we are all called to ministry and ministry is a battleground. If we are going to fight this battle well, we must know and continually reconfirm God’s call.
Before, moving on, let’s consider the spiritual gift of prophecy. What is it? How do we test it?
Interpretation Question: What is prophecy? How do we test it?
First Corinthians 14:3 says, “But the one who prophesies speaks to people for their strengthening, encouragement, and consolation.” The main function of prophecy is not telling the future; it is strengthening, encouraging, and comforting the body of Christ. For Timothy, the words he heard as a youth about his calling to ministry would strengthen him years into the future when he wanted to quit.
This is also true today. God at times may speak prophetically through somebody in the church. Not everybody who prophesies necessarily has the gift of prophecy. Saul was filled with the Spirit on different occasions and prophesied (1 Sam 10:11, 19:24), but it wasn’t his gift. Sometimes God may speak to you through another brother or sister in a powerful way, and you will know it’s of God. I often encourage people to write these types of messages down in order to test them but also because God may use them to help fight their battle well.
Prophecy is tested in several different ways.
Passing one test alone isn’t enough. Each of these must be used to discern the validity of a prophecy.
With that said, prophecy is a gift God gave to the church (cf. 1 Cor 14). Because of its abuses, many reject it (cf. 1 Thess 5:20). However, the greatest abused gift in the church is not prophecy; it is the gift of teaching. Abuse is no reason to get rid of something God gave to enrich the church. When properly used, as with Timothy, it can be tremendously encouraging. It can help people fight the good fight of faith. Paul said to Timothy, “by the prophecies made about you, fight the good fight” (paraphrase).
If we are going to be faithful ministers, faithful soldiers, we must constantly remember our calling. It will give us strength to stand and fight well.
Application Question: What has God specifically called you to, as discerned through intimacy with him and the confirmation of others? Why is remembering one’s call so important to fighting well? What is your experience with prophecy? How have you seen it properly used or abused?
To do this you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith.
1 Timothy 1:19
Interpretation Question: What does Paul mean by faith?
When Paul calls Timothy to hold on to “faith,” he is not primarily referring to his trust in God. When he mentions faith at the end of 1 Timothy 1:19, it has an article—”the faith.” Faith refers to the objective truths of God’s Word. Some shipwrecked their faith because they did not hold onto God’s Word. They started to abuse the Old Testament law and accepted other false doctrines (v. 7).
Here is an example of this: If a person is taught that it is never God’s will for Christians to suffer sickness or poverty (cf. 1 Cor 11:29-34), as taught through the prosperity gospel, the person who believes this often becomes angry at God when these things happen. Many, in fact, not only become angry at God but fall away from him all together. Bad doctrine often leads to shipwreck—that is one of Satan’s purposes in false doctrine. Therefore, it’s important to hold on to sound doctrine.
Application Question: How can we hold on to the faith—right doctrine?
Second Timothy 2:15 (NIV) says, “Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth.” It can also be translated “Study to show yourself approved.” We hold onto the faith by doing our best to study and rightly handle it. God approves of those who do this.
Sadly, those who neglect God’s Word—by not reading, studying, and memorizing it—often shipwreck their faith. They are led astray by a love for the world, a love for sin, or false doctrine. If we are going to fight well, we must hold onto the Word by studying it.
Are you studying God’s Word?
First Timothy 6:20-21 says,
O Timothy, protect what has been entrusted to you. Avoid the profane chatter and absurdities of so-called “knowledge.” By professing it, some have strayed from the faith. Grace be with you all.
Timothy was called to “protect,” or “guard” as translated by the NIV, the deposit entrusted to him by Paul by rejecting godless teaching and opposing philosophies. Often Christians get turned away from the truth because they are fascinated with the false. Some Christians get caught up in conspiracy theories like the illuminati, the false doctrines of cults, or even secular world views. And this fascination essentially turns into a worship. They are consumed with symbols, signs, and arguments which ultimately distract them from God and his Word.
We must guard the truth by staying away from the false. God pronounced a blessing on the man who does not sit in the counsel of the ungodly (Psalm 1:1). He stays away from the false in order to guard the true. Also, when the truth is attacked, he willingly defends it through Scripture.
Are you willing to guard God’s Word?
In 2 Timothy 2:2, Paul said to Timothy, “And entrust what you heard me say in the presence of many others as witnesses to faithful people who will be competent to teach others as well.” We are always only a generation away from losing what has been entrusted to us. As we have received, we must teach it to others. This is one of the ways we hold on to the faith. We all stand here in the faith because someone before us was a good steward.
Are you willing to guard the faith by passing it on to a new generation? Who are you sharing God’s Word with?
Sadly, we live in a day and age of biblically illiterate Christianity. People don’t know the Word because the Word is not taught in their churches. Instead of Scripture, pastors share stories, testimonies, and encouraging thoughts. However, this develops a spiritually weak army—one that cannot stand the doctrinal onslaught of the enemy nor persecution from the world. We are developing a navy that will shipwreck their faith. Paul said this to Timothy:
Preach the message, be ready whether it is convenient or not, reprove, rebuke, exhort with complete patience and instruction. For there will be a time when people will not tolerate sound teaching. Instead, following their own desires, they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things. And they will turn away from hearing the truth, but on the other hand they will turn aside to myths.
2 Timothy 4:2-4
This is the season we are in. Will you fight the good fight by holding onto faith—the apostolic doctrines passed down to us?
Application Question: Do you agree with the statement that the church today is largely biblically illiterate? Why or why not? In what ways have you seen or experienced the itching of ears in churches instead of sound teaching? How is God calling you to better hold on to the faith?
To do this you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith.
1 Timothy 1:19
Interpretation Question: What is the conscience and how does it function?
Not only does Paul teach one’s need to hold on to the faith but also the need to hold on to a good conscience. What is a good conscience? John MacArthur adds,
A good conscience is the result of a pure life. Like Paul (cf.. Acts 24:16), Timothy was to maintain a blameless conscience. Conscience is a God-given device in every human mind that reacts to that person’s behavior. It either accuses or excuses (Rom. 2:14–15). It produces feelings of well-being, peace, contentment, and calm when behavior is good. When behavior is evil, it activates guilt, shame, remorse, fear, doubt, insecurity, and despair. Its purpose is to warn the person of the fact that he is sinning. What a blessing to have such a warning device. It is to the soul what pain is to the body. Pain warns that something threatens the body’s well-being. Guilt warns that something threatens the well-being of the soul. Paul was always anxious to have a clean, clear, pure, good conscience (cf. 2 Cor. 1:12) and desired the same for Timothy. He calls for holiness in this charge to Timothy.3
Paul urges Timothy to hold onto a good conscience essentially by living a holy life. He then makes an interesting connection between a good conscience and one’s faith or doctrine. This is more clearly revealed through the ESV. It says, “By rejecting this, some have made shipwreck of their faith” (v. 19). “This” is singular, referring to the conscience. Consider how the NLT translates it: “Cling to your faith in Christ and keep your conscience clear. For some people have deliberately violated their consciences; as a result, their faith has been shipwrecked.”
By not living a holy life and violating their consciences, many lose their faith—their doctrine. Our doctrine is always vitally connected to our life—the way we live. Romans 1:18 describes the pagan world this way: “The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness.” The world suppresses the knowledge of God and his Word because of sin. Sin affects our recognition and acceptance of truth. Consider what Paul said about false teachers in 1 Timothy 4:1-2:
Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits and demonic teachings, influenced by the hypocrisy of liars whose consciences are seared.
These false teachers were deceived by demons because they lived hypocritical lives and their consciences didn’t work. While claiming to be religious, they lived in sexual immorality, pride, and greed which opened the door for deception and false teaching.
Many people can’t fight the good fight of faith because they are living compromised lives. Sin drastically affects their ability to see—leading them to shipwreck. John Calvin said, “A bad conscience is the mother of all heresies.” Kent Hughes said, “When morals slip, doctrine ebbs, and the fight is soon lost.”4
On the reverse, it must be noted that a holy life and a desire to obey God leads to right doctrine. Jesus said in John 7:17, “If anyone wants to do God’s will, he will know about my teaching, whether it is from God or whether I speak from my own authority.” Properly understanding Scripture is not so much an intellectual issue but a moral issue. The more holy we are and the more we desire to obey God, the more we will have the capacity to rightly understand God’s Word. The more we compromise in little areas of our life, the more prone we are to accept false doctrine—leading to shipwreck.
If we are going to fight the good fight, it cannot be done apart from a good conscience and a holy life.
Application Question: How should we respond to the reality that a holy life affects our understanding of Scripture?
Shipwreck doesn’t typically start with big compromises. The Christian sailor who eventually shipwrecks his faith always begins with little compromises. What type of compromises?
It could be things like illegal downloading, telling little white lies or sexual jokes, cursing, stealing supplies from work, cheating on tests or taxes. No matter how much these practices are accepted in our society (and sometimes even the church), we must rebel by keeping a clean conscience. We are in a war, and we can’t afford to lose our ability to clearly hear our Commander and Chief. Only those who keep a clean conscience can clearly discern the King’s voice and protect their lives and others.
Have we sinned against God? Let us repent—turn away from our sin and restore our relationship with God. Have we sinned against others? Jesus said if we go to the temple to offer a gift to God and yet realize somebody is angry with us, we should go and make that relationship right and then offer our gift (Matt 5:23-24). We must be quick to confess and repent of sins before God or others.
Application Question: Why does our conscience affect our faith so much? How is God calling you to strive to maintain a good conscience?
some have rejected and so have suffered shipwreck in regard to the faith. Among these are Hymenaeus and Alexander, whom I handed over to Satan to be taught not to blaspheme.
1 Timothy 1:19b-20
Interpretation Question: Who were Hymenaeus and Alexander?
In talking about those who shipwrecked their faith, he mentions Hymenaeus and Alexander. We don’t know for sure who these men were, but most likely, they are the two people mentioned in 2 Timothy. Hymenaeus taught that the resurrection had already passed (2 Tim 2:16-18), and Alexander was a metal worker who did Paul great harm (2 Tim 4:14).
Most likely, these men were leaders in the church since Paul disciplined them instead of the church members. The implication is that the church members could not discipline them because of their positions. Not only were they probably leaders in the church, but possibly elders. In Acts 20, Paul warned the Ephesian elders that men from their own number would arise and teach perverse doctrines (v. 28-31). Wolves would come from them and not spare the flock.
Paul and Timothy had probably served alongside these men—praying, preaching, and enjoying sweet fellowship with them, and yet they still fell away. This was a sober warning to Timothy and the Ephesians, and it should be to us as well.
Judas was an apostle that cast out demons, was entrusted as the treasurer, and sat at Jesus’ feet, and yet in the end, still denied him. Demas was one of Paul’s missionary companions and yet he fell away from God because he loved the world (2 Tim 4:10). Daily in the contemporary church, someone who was once faithful, admired, and exalted falls away. Personally, I have known several pastors who stole money from the church, committed adultery, or fell away from the faith.
Certainly, these are realities we should mourn, but they should also remind us of our susceptibility. First Corinthians 10:12 says, “So let the one who thinks he is standing be careful that he does not fall.”
If we are going to fight well, we must be sober. We must recognize our own vulnerability. Paul mentions these former leaders to sober Timothy and the Ephesians. It must do the same for us, if we are going to fight well.
Application Question: How have you seen or experienced those in spiritual leadership stumble or fall away from God?
Among these are Hymenaeus and Alexander, whom I handed over to Satan to be taught not to blaspheme.
1 Timothy 1:20
Interpretation Question: What does Paul’s handing Hymenaeus and Alexander “over to Satan” refer to?
Mostly likely, Paul’s handing these men over to Satan refers to excommunication (cf. 1 Cor 5:5). These men were kicked out of the church because of their ungodly lives and false teaching. The implication of handing them over to Satan referring to excommunication is that the church provides a tremendous protection for believers. Warren Wiersbe’s comments are helpful:
Paul viewed the world as Satan’s domain. To be in the church, under the authority of the elders, provides a person with a certain amount of protection from the devil and his attacks through the world. What Paul probably means is that these two men were delivered over to Satan’s domain, the world, by being excommunicated from the protective covering of the church and from the fellowship of its members
When Paul shares this with Timothy, he essentially reminds Timothy of his need to confront the false teachers at Ephesus (1:3). If he was going to fight the good fight, he needed to perform some unpleasant tasks. And this is true for each of us as well. Christ instituted the practice of church discipline in Matthew 18:15-17. It says,
“If your brother sins, go and show him his fault when the two of you are alone. If he listens to you, you have regained your brother. But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. If he refuses to listen to them, tell it to the church. If he refuses to listen to the church, treat him like a Gentile or a tax collector.
We should first approach a sinning brother one on one, and then with accountability. If the sinning brother still won’t repent, the church should lovingly call the brother to repent. If he still won’t repent, he should be removed from the congregation—treated as a pagan or tax collector. This is a difficult task that many don’t want to do. However, if we are going to fight the good fight of faith, it must be done.
Interpretation Question: What is the purpose of church discipline in general? Why did Paul kick these believers out of the Ephesian church?
Paul said the following to the Corinthian church when calling them to hand the sinning man in their congregation over to Satan: “Your boasting is not good. Don’t you know that a little yeast affects the whole batch of dough?” (1 Cor 5:6). He essentially teaches them that sin spreads like yeast in dough. When a church member continues in unrepentant sin without being challenged and potentially disciplined by the church, it creates a culture of sin. It creates a church where God and his Word are not welcome.
Paul’s purpose in disciplining the two men in Ephesus was to teach them not to blaspheme God. Paul said this about the man disciplined in Corinth: “turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord” (1 Cor 5:5). Discipline is not for condemnation but for restoration. Paul’s ultimate hope, and that of the church, was to turn the erring person back to God through discipline.
It’s no different than paternal discipline. When my daughter disobeys me, it creates a distance between her and me. When I discipline her, ultimately, it is meant to bring us back in a right relationship. It’s the same when God disciplines us, whether through trials or through the church. Discipline is restorative both for the erring brother or sister and the church.
If we are going to fight the good fight, we must at times perform difficult tasks. We must seek to restore those who are wounded in battle or captive to the enemy by lovingly speaking God’s Word to them and at times disciplining them in love. Paul said this in 1 Corinthians 5:11:
But now I am writing to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler. Do not even eat with such a person.
By eating and drinking with brothers and sisters living in unrepentant sin, we encourage their rebellion. Our eating and drinking implies that it is OK with us and God. However, we are Christ’s body, and in love, we must seek to restore that body part to obedience to the head, which is Christ.
Are you willing to do the unpleasant tasks of restoring the rebellious back to Christ—even when it means disciplining them?
Application Question: Why is church discipline so uncommon in the contemporary church? How have you seen or experienced church discipline? How can this be done properly in love and not in an abusive manner?
How can we, as believers, fight our battle well? How can we persevere and not quit when things are difficult?
1 MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 42–43). Chicago: Moody Press.
2 MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 42–43). Chicago: Moody Press.
3 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 43). Chicago: Moody Press.
4 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 53). Wheaton, IL: Crossway Books.
First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people, even for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity.Such prayer for all is good and welcomed before God our Savior, since he wants all people to be saved and to come to a knowledge of the truth. For there is one God and one intermediary between God and humanity, Christ Jesus, himself human, who gave himself as a ransom for all, revealing God’s purpose at his appointed time. For this I was appointed a preacher and apostle—I am telling the truth; I am not lying—and a teacher of the Gentiles in faith and truth. So I want the men to pray in every place, lifting up holy hands without anger or dispute.
1 Timothy 2:1-8 (NET)
What are characteristics of praying churches and their members? How can we grow in our prayer life?
In 1 Timothy 2:1-8, Paul transitions from his challenge to Timothy to correct the false teachers in Ephesus to focus on the church’s prayer life. One of God’s great plans for the church is to be a place of prayer. In Mark 11:17, Christ described the temple as a house of prayer for all nations. In the same way, believers are the temple of God both individually and corporately (cf. 1 Cor 3:16, 6:19). Therefore, we should be characterized by prayer.
However, if we are honest, most of us struggle with prayer. We struggle with both how to pray and taking time to pray. In 1 Timothy 2:1-8, we learn characteristics of praying churches. Though the context is public worship (cf. 1 Tim 3:15), most of these truths apply to our private prayer lives as well.
Big Question: What characteristics of praying churches can be discerned from 1 Timothy 2:1-8?
First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people,
1 Timothy 2:1
Interpretation Question: What does Paul mean by adding “first of all” to his instructions on prayer?
Why does Paul say “first of all” when beginning his instructions on prayer? He seems to be demonstrating the priority of prayer in corporate church life. He uses the word “urge” to further emphasize its importance. The church should prioritize prayer, as should individual Christians.
We see the early church’s priority of prayer in the book of Acts. Consider the following verses:
They were devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.
Acts 2:42
But carefully select from among you, brothers, seven men who are well-attested, full of the Spirit and of wisdom, whom we may put in charge of this necessary task. But we will devote ourselves to prayer and to the ministry of the word.”
Acts 6:3-4
The early church devoted themselves to prayer, and the apostles prioritized it even over serving needy widows. They needed to give attention to prayer and the ministry of the Word. This must be our priority as a church and as individual believers.
Interpretation Question: Why must prayer be a priority in the church and in our private lives?
It has been said, “Prayer is not preparation for the great work. It is the great work!” For this reason, prayer must be our priority. It is the way that God has chosen to build his kingdom.
Why does God require us to pray, especially since he is sovereign? Possibly, because God originally made man to have dominion over the earth. Man was meant to be God’s vice regent. It was through man that he would rule and build his kingdom. Even though man fell, that is still God’s method on the earth. He works both through man’s prayer and man’s hands.
Moreover, God will not complete his works apart from man’s prayers. Consider Ezekiel 22:30-31:
“I looked for a man from among them who would repair the wall and stand in the gap before me on behalf of the land, so that I would not destroy it, but I found no one. So I have poured my anger on them, and destroyed them with the fire of my fury. I hereby repay them for what they have done, declares the sovereign Lord.”
For lack of prayer, God destroys nations, governments, and individuals. God is always looking for people to pray within his church. But like Israel before us, we often fail to pray. Instead of prioritizing prayer, we prioritize family, money, education, entertainment, and even other ministries to the dismay of those around us.
In worship, prayer must be the church’s priority, and it also must be a priority in our individual lives. Sadly, prayer is not a priority in most churches. In many churches the announcements take up more time than the public prayer. And, our individual prayer often doesn’t fare much better.
Application Question: How can we prioritize both corporate and individual prayer?
First Thessalonians 5:17 says, “constantly pray” or it can be translated “pray without ceasing.” We must learn to pray when we are worried, angry, hungry, sleepy, resting, and working. We must pray at all times. This is a discipline we must develop by learning to bring every thought and activity before God. Prayer is not only important for God’s kingdom but also for us. Therefore, we must learn to do it at all times.
This goes along with the last point. One might ask, “If we are to pray at all times, why do we need specific times devoted to prayer?” We need specific times devoted to prayer so we can learn how to pray without ceasing. My wife and I have a date night every week, and during our date, we give special attention to talking and sharing. However, the fact that we have a date night doesn’t mean we don’t talk every day. We do, but the date night is meant to enhance our daily communication. And it’s the same with setting aside specific times of prayer.
Here are some tips that might help with setting aside times of prayer: Choose days, a day, or part of a day during the week to really focus on prayer. Use a prayer journal, write out prayer requests, and work through those prayer requests during those set times. Having special times for prayer will help you pray without ceasing.
Believers should make time for corporate prayer, especially when the church gathers. Even the Lord’s Prayer implies our need to pray corporately. It says, “Give ‘us’ our daily bread. Forgive ‘us’ our trespasses.” Jesus said this about corporate prayer in Matthew 18:19-20: “‘Again, I tell you the truth, if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. For where two or three are assembled in my name, I am there among them.’”
There is a tremendous power in corporate prayer; God meets with us in a special way when we participate in it. This reality should provoke spiritual leaders to add more corporate prayer into church services and gatherings. Leaders should incorporate prayer into the praise and giving times, as well as before, during, and in response to the preaching of the Word—in the midst of Paul’s doctrinal letters, he at times bursts into prayer and praise (cf. Rom 11:33-36). We should also set aside time for prayer in our casual meetings with believers. When meeting with fellow brothers and sisters for coffee, lunch, or dinner, we should take time to share prayer requests and lift one anther up.
Prayer should be the priority in worship services and our individual lives. When it is not, God’s will does not get done (cf. Ez 22:30-31).
Application Question: What tips help you with prioritizing prayer in your daily life? How is God calling you to make it more of a priority?
First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people
1 Timothy 2:1
Paul says that “requests, prayers, intercessions, and thanks be offered on behalf of all people.” One of the things we can discern about prayer from this verse is that all people need prayer. There is not one person we know that doesn’t need constant grace from God and, therefore, our prayers.
Interpretation Question: What do the various types of prayer that Paul mentions mean?
And each of these types of prayers must be offered for all people. Sadly, our prayers tend to only focus on our friends, family, and maybe our church. John Stott said this about the public prayer offered in a church he once visited:
Some years ago I attended public worship in a certain church. The pastor was absent on holiday, and a lay elder led the pastoral prayer. He prayed that the pastor might enjoy a good vacation (which was fine), and that two lady members of the congregation might be healed (which was also fine; we should pray for the sick). But that was all. The intercession can hardly have lasted thirty seconds. I came away saddened, sensing that this church worshipped a little village god of their own devising. There was no recognition of the needs of the world, and no attempt to embrace the world in prayer.5
This is a picture of not only what’s common in public prayer but also our individual prayer. We commonly forget that we are part of a larger body of Christ and ultimately part of an entire world of people.
In Ephesians 6:18, Paul said this about prayer: “With every prayer and petition, pray at all times in the Spirit, and to this end be alert, with all perseverance and requests for all the saints.” Because the church is constantly under attack from the evil one (cf. Eph 6:10-17), we, as believers, should constantly lift up local churches, the church in nations, and the church globally. They need our prayers, and the reality is because we are all part of Christ’s body, they always affect us, as we affect them. The parts of the body are attached, and therefore dependent upon one another; this should encourage us to continually pray for other churches to prosper.
Application Question: How can we practice prayer for all people?
Obviously, we don’t know all people; however, we can pray generally for the salvation of the lost. Paul later says God desires for all to be saved (v. 4) and prayer for the lost pleases him (v. 3). We can pray for the church to be strengthened, encouraged, and protected and for it to influence nations as it walks in holiness and preaches the gospel. To pray for all people, we can simply pray generally.
As we learn about the needs of individuals, groups of people, and churches, we then can pray specifically.
Application Question: How can we learn more about people’s needs?
We can begin by asking for their prayer requests so our prayers can be more informed. In addition, the news is a tremendous source of information about the world. We can be sure that God cares about every issue on our local news station. Also, many prayer ministries provide information about unreached people groups who need prayer. One such ministry is called Global Prayer Digest. You can subscribe and receive daily emails about these groups and how to pray for them.
Application Question: Why is it important to develop a global prayer life? How do you plan to incorporate more prayer for “all people” in your spiritual life?
even for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity. Such prayer for all is good and welcomed before God our Savior
1 Timothy 2:2-3
Paul goes from prayer generally for all people to specific prayers for those in leadership. He says, “for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity.”
This would have been a tremendous challenge to the Christians living in Ephesus. At this time, Nero was ruling in Rome. He spear-headed a wave of persecution against Christians. He would light Christians on fire in order to brighten his garden. He would put slabs of meat on Christians in the amphitheater and send the lions after them for sport.
However, Paul does not tell these Christians to rebel, protest, or fight for their rights. He calls them to pray for their authorities. Romans 13:1 says this about our authorities: “Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, and the authorities that exist have been instituted by God.” All authorities, even ungodly ones, are established by God. They are God’s servants to reward the good and punish the bad (Rom 13:3-4). And because of this, Christians must constantly intercede for them, especially those who are evil. We must remember: “The king’s heart is like a river in the hand of the Lord, he turns it into whatever direction he pleases” (Prov 21:1, paraphrase). Our God is sovereign: he can change the hearts of even the most ruthless rulers.
Interpretation Question: Why should we pray for all authorities including government leaders?
Paul says we should pray for everyone and specifically for authorities so “that we may lead a peaceful and quiet life in all godliness and dignity. Such prayer for all is good and welcomed before God our Savior” (v. 3-4). “‘Quiet’ refers to circumstances around us, while ‘peaceful’ refers to a calm attitude within us.”6 By praying for our leaders, it provides protection for Christians—allowing them to live holy and godly lives in society.
Therefore, when the church is not praying for its leaders, it opens the door for difficult circumstances in society and unrest in the hearts and minds of believers. These difficult circumstances, at times, lead to Christians being persecuted. In a sense, believers are praying to be left alone to quietly practice their faith.
In addition, we should pray because it is morally good and pleasing to God (v. 4). When believers lift up their leaders, God looks down upon them with pleasure. This should motivate believers to pray often for their leaders.
As we consider Paul’s call to pray for all authorities, we must remember to pray specifically for our pastors and other spiritual leaders. They need our prayers as they are the target of many assaults of the enemy. When we neglect praying for them, it affects not only them but the entire church community negatively. Furthermore, praying for our leaders delivers us from a critical spirit. We are less likely to throw stones at somebody we constantly pray for. Our leaders need this type of support.
Steve Cole shares a helpful story about Charles Spurgeon which demonstrates the importance of praying for our spiritual leaders:
Charles Spurgeon, the well-known British preacher of the past century, saw thousands of people come to faith in Christ under his preaching… On one of his visits to Europe, Spurgeon met an American pastor who said, “I have long wished to see you, Mr. Spurgeon, and to put one or two simple questions to you. In our country there are many opinions as to the secret of your great influence. Would you be good enough to give me your own point of view?” After a moment’s pause, Spurgeon said, “My people pray for me.” (In Iain, Murray, The Forgotten Spurgeon [Banner of Truth], p. 44).7
Are you willing to pray for your leaders? It leads to both individual and corporate blessing.
Application Question: Why is it so important to pray for our leaders, especially our spiritual leaders (cf. Gal 6:6)? How is God calling you to grow in practicing this discipline?
Such prayer for all is good and welcomed before God our Savior, since he wants all people to be saved and to come to a knowledge of the truth. For there is one God and one intermediary between God and humanity, Christ Jesus, himself human, who gave himself as a ransom for all, revealing God’s purpose at his appointed time. For this I was appointed a preacher and apostle—I am telling the truth; I am not lying—and a teacher of the Gentiles in faith and truth.
1 Timothy 2:3-7
As Paul moves from general prayer for everybody to specific prayer for leaders, he focuses on prayer for the salvation of souls. Paul says that God “wants all people to be saved and to come to a knowledge of the truth” (v. 4).
The fact that Paul challenges them to pray for all peoples’ salvation implies that they were not doing so or that they struggled in this particular area. Two strands of false teaching possibly hindered evangelistic efforts at Ephesus. One strand was the Judaizers. They focused on God’s saving purpose for the Jews and those who followed the law (cf. 1:7). There were also implications of Gnostic doctrine, which taught one’s need for special revelation to be saved. We can discern this from Paul’s declaration that Christ is the only mediator between God and mankind (2:5). For Gnostics, there were many mediators, and people needed this special knowledge to inherit salvation. Therefore, for the Judaizer and the Gnostic, salvation was not necessarily for everyone. It was for the ethnically or spiritually elite. Perhaps a form of Christian snobbery was present in Ephesus hindering evangelistic efforts. Therefore, Paul reminds them that God desires all to be saved—not some (v. 4).
Sadly, this manifests in various ways in contemporary churches. They become Christian clubs concerned only with themselves and therefore stop evangelizing and praying evangelistically. We should avoid this ingrown focus at all cost. God desires all to be saved.
Paul’s declaration in 1 Timothy 2:4 that God “wants [or desires] all people to be saved” is actually a hotbed for controversy. Some teach universal salvation through this verse. Others see conflict with the doctrine of election. We will briefly consider both topics.
Universal salvation is the thought that God wants all to be saved, and therefore, he ransomed them all through Christ’s death (v. 4, 6); therefore, none shall ultimately perish. However, “saved” is passive in the original language, meaning that only God can save man. This depicts the divine side of salvation. And yet, “come to the knowledge of the truth” represents the human side. God doesn’t save apart from the will of man. He works through man’s will by providing faith to respond to the gospel (cf. Eph 2:8-9, Phil 3:12-13). Only those who come to the “knowledge of the truth” will be saved—not everyone. In addition, although Christ’s ransom was sufficient for the salvation of all, it is only applied to those who repent and accept Christ (cf. Rom 10:13). Therefore, this verse does not teach universal salvation, and neither does the rest of Scripture (cf. Matt 25:41-46).
Interpretation Question: Is there a contradiction between God’s desire for all to be saved and the doctrine of election?
As mentioned, others see a theological conflict with this verse when considering the doctrine of election—that God chose some for salvation before the creation of the earth (cf. Eph 1:4-6, Rom 8:29-30). If God “desires” everybody to be saved, then why didn’t he elect everybody for salvation?
This in part can be answered by considering the difference between God’s desire and his sovereign will. His sovereign will always happens, as God works all things for the purpose of his will (Eph 1:11). However, his desire does not always happen. God desires that all will be saved, but Scripture clearly teaches that many will be judged (Matt 25:41-46). In addition, we see this even as we consider our own desires and choices. We often have desires like recreation or rest that at times we forgo for greater reasons. There is no contradiction between God’s desire and his sovereign purposes in election (cf. Rom 9:6-24).
As we pray for all people and for those in authority, we must constantly pray for their salvation. Again, God has chosen to build his kingdom through his people and that includes their prayers.
Next, in verses 5-7, Paul builds a theology of evangelistic prayer in order to correct the Christian snobbery in Ephesus. All prayer is ultimately based on one’s theology. Bad theology leads to bad prayers or no prayers at all. He says,
For there is one God and one intermediary between God and humanity, Christ Jesus, himself human, who gave himself as a ransom for all, revealing God’s purpose at his appointed time. For this I was appointed a preacher and apostle—I am telling the truth; I am not lying—and a teacher of the Gentiles in faith and truth.
1 Timothy 2:5-7
Observation Question: What theological truths should evangelistic prayer be based on according to 1 Timothy 2:5-7?
What does Paul mean by this? He probably says this because if there were many gods, there would be many ways to salvation. This is the pluralistic view common in the ancient world and today. There are many pathways to God, and therefore, evangelism is condemned. Evangelism says that there is only one right way. And that’s exactly the argument Paul makes: there aren’t many gods. There is only One and, therefore, only one way for salvation. We should pray evangelistically because there is only one God.
As mentioned, the Gnostics believed that there were many mediators between God and man, and Christ was only one of them. Therefore, Paul affirms the full deity and humanity of Christ. As God, he can relate to the Father; and as man, he can relate to us. He is our mediator—our go between. Christ was our ransom, as he paid the penalty for our sins by dying on the cross (v. 6). His death for our sins—allows us to be accepted by a holy God. God now sees us through the blood and perfect righteousness of the Lamb. For that reason, only Christ can be our go between—he is the only God-man.
Gnostic doctrine has been seen in various forms throughout church history. In Catholic doctrine, saints can be our mediators with God. Paul, Mary, and other saints can intercede for us. However, Christ said, “I am the way, and the truth, and the life. No one comes to the father except through me” (John 14:6). He is our only intermediary. Therefore, if man is going to be saved, it must be through Christ alone.
We pray for the lost because Christ is the only way for their salvation.
Paul said, “For this I was appointed a preacher and apostle—I am telling the truth; I am not lying—and a teacher of the Gentiles in faith and truth” (v.7). The God who chose the means of salvation also chose the method. People are saved by others faithfully preaching the gospel. Paul was a preacher, as he heralded the gospel. He was an apostle, as he was sent with authority from Christ to found churches. He was a teacher, as he explained the whole counsel of God to others. The fact that he mentions his ministry to the Gentiles supports the fact that the gospel was not just for the Jews or the spiritually elite but for all people. God desires all people to be saved.
John Stott said,
It is because there is one God and one mediator that all people must be included in the church’s prayers and proclamation. It is the unity of God and the uniqueness of Christ which demand the universality of the gospel. God’s desire and Christ’s death concern all people; therefore the church’s duty concerns all people too, reaching out to them both in earnest prayer and in urgent witness.8
Understanding that there is only one God, one Mediator, and one method for salvation should provoke us to constantly intercede for the lost. We should intercede for them while at the supermarket, while on the bus, while at the restaurant. We should also intercede for God to send laborers into the harvest to preach the gospel (Matt 9:38). God desires that none should perish, but that all would come to salvation.
Application Question: How is God calling you to implement more evangelistic prayer in your life or community?
So I want the men to pray in every place, lifting up holy hands without anger or dispute.
1 Timothy 2:8
Interpretation Question: Why does Paul single out males for public prayer?
When Paul says, “I want the men to pray in every place,” “every place” seems to refer to church gatherings, as is the context of the letter (cf. 1 Tim 3:15). In addition, Paul uses this phrase four other times in his epistles (cf. 1 Cor. 1:2; 2 Cor. 2:14; 1 Thess. 1:8)—all referring to an official assembly of the church.9 In the founding stages of the church, congregations met in the temple courtyard, in homes, or other large spaces for worship. Church buildings, as we know them today, were not yet established.
The word “men” is not a general word for people. It refers to men instead of women. He addresses the women later in verses 11-15. Why does Paul call for the men specifically to lead in prayer?
In Paul’s writing, he commonly singles out males as the spiritual leaders both of the home and the church. In Ephesians 5:22-23, he calls for wives to submit to their husbands as unto the Lord, and for the husbands to wash their wives with the Word of God, like Christ does the church. Similarly, in 1 Timothy 2:11-15, Paul commands for ladies to not teach or have authority over males in the church. In addition, in 1 Timothy 3:1-7 and Titus 1:6-9, he teaches that the overseers of the church should be males.
This doctrine is not only taught in the New Testament by Paul; it is also taught in the Old (cf. 1 Cor 14:34). When God established the priesthood, they had to be all males who came from the lineage of Aaron. When he established the Levites, they had to be all males as well. In the temple, the males were called to lead in worship, and this is true in the New Covenant as well.
However, it must be realized that males are not special in comparison to women. They are co-equal and heirs of God’s grace together (cf. Gal 3:28, 1 Peter 3:7). However, God created different roles for the sexes, especially in marriage and the church. This reflects the image of God on humanity (Gen 1:27). In the Trinity, the Holy Spirit, the Son, and God the Father are one and co-equal, but authority and roles exist in the relationship. The Holy Spirit and the Son submit to God the Father. And when God made man in his image, he made Adam and Eve one flesh, co-equal, and yet with authority and various roles within the relationship (cf. 1 Cor 11:3).
Interpretation Question: Does Paul mean that women cannot lead public prayer?
Some take this stance based on 1 Timothy 2:8. However, it seems clear from 1 Corinthians 11:5 that women both prayed and prophesied in churches. It says, “But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head.”
In that scenario, Paul challenged the women to have a covering when they prayed and prophesied (1 Cor 11:2-16). The head covering represented submission to their husbands or the male leadership in the church. Therefore, public prayer offered in the church by women should always be done in submission and not conflict with the established male leadership of the church.
Sadly, many churches and homes are stagnant in prayer, in large part, because of the absence of male spiritual leadership. Maybe, that is implied in Paul’s exhortation to the males at Ephesus. They needed to step up, and this is true in our day. Most prayer meetings are nearly void of men. Godly men need to lead so the church and the home can become the houses of prayer God meant them to be.
Application Question: Male and female roles are very controversial in the church. What are your beliefs on the topic? Why is it important for males to lead in prayer and worship? How can the church properly cultivate the gifts of women?
So I want the men to pray in every place, lifting up holy hands without anger or dispute.
1 Timothy 1:8
Observation Question: What descriptors does Paul use to describe how believers should offer public prayer in church?
Finally, Paul talks about having the right attitude in prayer. He desires men to pray, “lifting up holy hands without anger or dispute.” What does this say about how believers should pray? What does Paul mean?
Holy or clean hands is symbolic of a blameless life (cf. 2 Sam 22:21; Ps 24:4). When we are walking in sin, it hinders the effectiveness of our prayers. David said, “If I had harbored sin in my heart, the Lord would not have listened” (Psalm 66:18). Holding on to unconfessed sin will hinder our prayers. Therefore, we must faithfully confess and repent of our sins. James 5:16 says that the prayers of the righteous are powerful and effective. There is power in a holy life.
When Paul says without anger, he means without any discord in our relationships. In 1 Peter 3:7, Peter encourages husbands to be considerate of their wives as the weaker vessels so that their prayers will not be hindered. Discord hinders our prayer life. Therefore, if we are in discord with anybody, we must do as much as depends on us to live at peace with them (Rom 12:18).
When Paul says without “dispute,” it can be translated without “doubting.” Prayer must always be offered in faith towards God. We must trust God’s character and the promises in his Word. If we pray without faith, James 1:6-8 says we are doubleminded and unstable in all our ways—we will receive nothing from God. We must come to God trusting his character and his promises.
Application Question: Which one of these attitudes do you struggle with most and why? How is God calling you to cultivate the right attitude of prayer?
What are characteristics of praying churches?
1 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 60). Chicago: Moody Press.
2 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 61). Chicago: Moody Press.
3 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 61). Chicago: Moody Press.
4 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 61). Chicago: Moody Press.
5 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 61). Downers Grove, IL: InterVarsity Press.
6 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 215). Wheaton, IL: Victor Books.
7 Accessed 1/1/17 from https://bible.org/seriespage/lesson-6-priority-prayer-1-timothy-21-8
8 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 63). Wheaton, IL: Crossway Books.
9 MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 73–74). Chicago: Moody Press.
Likewise the women are to dress in suitable apparel, with modesty and self-control. Their adornment must not be with braided hair and gold or pearls or expensive clothing, but with good deeds, as is proper for women who profess reverence for God. A woman must learn quietly with all submissiveness. But I do not allow a woman to teach or exercise authority over a man. She must remain quiet. For Adam was formed first and then Eve. And Adam was not deceived, but the woman, because she was fully deceived, fell into transgression. But she will be delivered through childbearing, if she continues in faith and love and holiness with self-control.
1 Timothy 2:9-15 (NET)
How should women conduct themselves in church worship?
This is one of the most controversial subjects in Christian doctrine. People have looked at this text and called Paul a chauvinist. Others declare that this text is cultural or specific to the church in Ephesus and therefore has no bearing on church worship today.
However, if we believe Scripture is inspired, then we must accept that this is not Paul’s opinion (cf. 2 Tim 3:16-17). It is Divine. And as for saying this text only applies to the church of Ephesus, the problem with that is Paul says similar things to Corinth (1 Cor 14:34) and the church at Crete (Titus 1:5-9). What Paul teaches cannot be easily dismissed.
Though there is room to agree to disagree on this topic, we must all agree that understanding it and its ramifications are important. The context of 1 Timothy 2:9-15 is public worship (cf. 1 Tim 3:15). If one studies worship throughout Scripture, one can clearly see how meticulous God is about worship offered to him. He gave detailed instructions to the priests and the Levites about how to offer acceptable sacrifices and festivals to him. We see several people killed or disciplined in the Old Testament because they did not follow God’s instructions for worship.
In John 4:23, Jesus said to the woman at the well that God desires worshipers who worship in spirit and truth. Spirit refers to the heart of the worship and truth refers to alignment with scriptural truths. God doesn’t accept all worship. He rejected Cain’s offering because it didn’t come with a right heart (Gen 4). He rejected King Uzziah’s offering as he usurped the role of the priest—his worship didn’t align with truth (2 Chr 26). Again, though we can agree to disagree about the role of women in worship, we must all agree that it is important. God desires worshipers who worship in spirit and truth. To have a right heart in worship is not enough; our worship must align with scriptural regulations.
Therefore, as we study this text, we learn more about how to offer worship that is pleasing to the Lord. The instructions in this text, though written about women, are relevant for all worshipers: How should women conduct themselves in public worship? How can we worship God in spirit and in truth?
Big Question: What does 1 Timothy 2:9-15 teach about the women’s role in public worship?
Likewise the women are to dress in suitable apparel, with modesty and self-control. Their adornment must not be with braided hair and gold or pearls or expensive clothing
1 Timothy 2:9
Observation Question: How does Paul describe the appropriate dress of women in worship?
Paul says that women must dress in “suitable apparel.” “Suitable apparel” can also be translated “respectable apparel” (ESV) or to “dress modestly” (NIV). Modesty has to do with avoidance of extremes. There is a suitable, respectable, and modest way for a woman to dress in worship. He then describes this dress with two adjectives: “modesty” and “self-control. “Modesty” is translated “shamefacedness” in the KJV. It means to be free of shame. John MacArthur said this about the application of the word:
A godly woman would be ashamed and feel guilt if she distracted someone from worshiping God, or contributed to someone’s lustful thought. A woman characterized by this attitude will dress so as not to be the source of any temptation. The word also has the connotation of rejecting anything dishonorable to God. Some would even suggest the meaning of the term as grief over a sense of sin. A godly woman hates sin so much that she would avoid anything that would engender sin in anyone.
“Self-control” refers to “self–control, especially over sexual passions.”1 “Women are to exercise control so that neither their passions nor anyone else’s are excited.”2
Paul then leaves the general principle of suitable or modest apparel to describe the specifics. He says women should avoid elaborate hairstyles such as “braided hair.” In addition, they should avoid expensive apparel such as gold and pearls. Why does he say this?
Interpretation Question: What was happening in the Ephesian church that led Paul to give these regulations?
It seems that two things were happening in the Ephesian worship: (1) In worship, wealthy women were displaying their wealth through extravagant gowns and hairstyles. It was common for wealthy women to place beads of pearls or gold throughout their hair. It was a way of flaunting one’s wealth. Instead of provoking worship to God, the women’s dress drew attention to themselves and even fostered jealousy in those who could not afford such attire. John MacArthur shares about the extreme cost of some dresses in that day:
The expensive dresses worn by wealthy women could cost up to 7,000 denarii. Pliny the Elder, a first-century Roman historian, described a dress of Lollia Paulina, wife of the Emperor Caligula, which was worth several hundred thousand dollars by today’s standards (Natural History 9.58). Dresses of the common women could cost as much as 500–800 denarii. To put that into perspective, the average daily wage of a common laborer was one denarius. Because of the extreme expense, most women probably owned only two or three nice dresses in their lives. For a wealthy woman to enter the worship service wearing an expensive dress would shift the focus of attention to her. It could also stir up envy on the part of the poorer women (Or their husbands).3
(2) In addition, this was probably not just a flaunting of wealth that was happening in Ephesus, but also a flaunting of one’s figure—causing others to lust. Ephesus was the city of the goddess, Diana. She was a multi-breasted idol with hundreds of temple prostitutes. By conducting all types of vulgar sexual acts, people believed it would bring prosperity and blessing.
In that culture, temple prostitutes were known for their extravagant attire and beaded hair.4 Dr. Hurley said this about the ancient prostitutes: “The courtesans wore their hair in numerous small pendant braids with gold droplets or pearls or gems every inch or so, making a shimmering screen of their locks.’”5 By dressing lavishly and promiscuously, they would attract suitors. Since this was popular in the culture, women throughout society modeled this type of dress. In teaching about this, church father, John Chrysostom, said: “Imitate not therefore the courtesans…for by such a dress they allure their many lovers.” 6
John Stott summarized Paul’s exhortations this way:
What Paul is emphasizing is that Christian women should adorn themselves with clothing, hairstyles and jewellery which in their culture are inexpensive not extravagant, modest not vain, and chaste not suggestive.7
Our culture is not much different today. Women are tempted to emphasize the external more than the internal. The woman’s dress is meant to draw attention to her body and cause others to desire her. However, this is not appropriate for godly women. Peter also warned Christian women against this type of vanity in 1 Peter 3:3: “Let your beauty not be external—the braiding of hair and wearing of gold jewelry or fine clothes.”
Now it must be heard that this not only happens with women but also men. Men also have a temptation to seek to be the center of attention by their fine clothes and attire. Instead of offering worship to God, people come to church to seek attention for themselves. This is a temptation for both sexes, though it tends to be a bigger temptation for women.
Therefore, if we are going to worship God, we must each wear modest clothes (in our cultural setting) that don’t distract others from God. We must avoid extravagance, sloppiness, and anything suggestive that could potentially hinder our worship or that of others.
Application Question: How can one discern the line between proper dress and clothing that could cause others to stumble or shift their focus from God?
If we are going to offer worship to God, instead of drawing attention to ourselves, we must ask ourselves several questions.
Personally, as a pastor, I’ve had to address this several times in churches I’ve served. The world culture continually entices people to wear tighter and more revealing pants, shorts, shirts, and dresses. Young men have approached me about struggling with lust in service. Yes, one could say that’s their problem and not the young ladies’. But, Paul said, “It is good not to eat meat or drink wine or to do anything that causes your brother to stumble” (Rom 14:21). If our clothing could potentially hurt or distract someone else, then we are no longer walking in love and therefore breaking God’s commandment—”to love our neighbor as ourselves.”
I’ve not only had to correct young ladies but also young men. Our culture not only entices young women to wear alluring clothes but also men. Tighter fitting shirts and pants are common these days. Women can be as vulnerable to visual temptation as men. Therefore, both men and women must err on the side of caution, and be careful of presenting themselves as distractions in worship in a bid to protect and honor one another.
In Ephesus, the ladies were drawing attention to themselves by their extravagant and alluring dress, and therefore, it was drawing people away from worshiping God. Paul calls the ladies to wear proper clothing, but his instructions apply to both sexes.
When you come to worship, do you give attention to your clothing? Are you properly adorned so not to distract others from God—the real focus of worship?
Application Question: In what ways have you noticed a tendency for men and women to be distractions in worship because of dress? How is God calling you to better guard your brothers and sisters through your clothing, not only for worship, but daily?
but with good deeds, as is proper for women who profess reverence for God.
1 Timothy 2:10
In talking about women’s clothing, Paul not only calls for them to dress with modesty but also with good deeds. William MacDonald said,
Such “clothing” does not distract others from communion with God, but rather provokes such fellowship. Neither does it cause envy or jealousy in a wrong sense, but only encourages others to follow the example.8
When a woman clothes herself for worship, she must seek the most flattering clothing—that of good works. Again, 1 Peter 3:3-6 says something similar:
Let your beauty not be external—the braiding of hair and wearing of gold jewelry or fine clothes—but the inner person of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight. For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands, like Sarah who obeyed Abraham, calling him lord. You become her children when you do what is good and have no fear in doing so.
Peter calls for godly women to cloth themselves with gentleness. “Gentle” can also be translated “meek.” It was used of a wild horse that had been tamed. It means “power under control.” The godly woman, instead of being angry or attacking, controls her emotions. She is gentle. She has a quiet spirit, which Paul will emphasize twice in the following verses (1 Tim 2:11-12). She also clothes herself with submission. She is not in rebellion towards her husband or others. When God sees these clothes—modest outer clothes and virtuous inner clothes—he welcomes her into worship, he welcomes her into his presence.
Throughout biblical history, many women have been known for their godliness: Ruth is known for her sacrifice, leaving her family and her gods to follow Yahweh. Hannah is known for her prayer. Mary, the mother of Christ, is known for her purity. Dorcas is known for helping the poor. Priscilla is known for her faithful ministry alongside her husband. These women didn’t distract others from worship—they enhanced the worship of all. Their example drew others, women and men, to clothe themselves with godliness.
As we consider proper clothing for women (and men), we must ask ourselves: “Is my outward clothing appropriate? Am I dressed modestly?” But also, “Am I dressed with godliness? Are people being drawn into God’s presence because of me or being pushed away?”
Not only can we distract people from worship by our outer clothing but also by our inner clothing. If we worship and yet have a divisive, prideful, critical spirit, it can hinder the worship of others. God desires us to worship him with clean hands, without disputing, and without doubt (2:8). In worship, let us clothe ourselves with good works which please God.
Application Question: What woman or women have had the greatest spiritual impact on your life and why? In what ways is God challenging you to daily clothe yourself with good works?
A woman must learn quietly with all submissiveness.
1 Timothy 2:11
Interpretation Question: What was the status of women in the ancient world—specifically in the Jewish and Greek cultures?
When Paul calls for women to learn, it is an imperative—a command—in the original language.9 Paul commands the women to learn. This is important to hear as women did not have a high status in Jewish society. “While not barred from attending synagogue, neither were they encouraged to learn. In fact, most rabbis refused to teach women, and some likened it to throwing pearls to pigs.”10 Their status was not much better in Greek society either. William Barclay shares:
The respectable Greek woman led a very confined life. She lived in her own quarters into which no one but her husband came. She did not even appear at meals. She never at any time appeared on the street alone; she never went to any public assembly. (The Letters to Timothy, Titus, and Philemon [Philadelphia: Westminster, 1975], 67)11
Unfortunately, this low status in society may have contributed to some women in Ephesus abusing their freedom in Christ. The implication of Paul’s instructions for them to learn in quietness and submission might imply some were causing a raucous in worship. Some probably desired to not only learn but teach in the public worship.
Observation Question: How does Paul describe their manner of learning in verse 10?
Paul will repeat this in verse 11 as well. Quietness does not mean absolute silence. It is translated “peaceful” in 1 Timothy 2:2.12 In 1 Timothy 2:1-2, Paul said: “First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people, even for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity.”
Again, some women were probably abusing their newfound freedom in Christ and causing disturbances in worship. In addition, others were gossiping—involved in everybody’s business (1 Tim 5:13). Paul calls them to learn in a peaceful way, without contention. They should not be sources of discord in congregational worship.
Obviously, submission is an ugly word in our society, especially when it has anything to do with women and men. However, “submission” is a military word. It means “to come up under rank.” Paul calls for the ladies to submit to the male leadership in the church (cf. 1 Tim 3:1-7). Submission has nothing to do with inequality. In a military context, a general and a corporal are equal; however, there is order in their relationship—they have different roles. This is also true of our triune God. God the Father, God the Son, and God the Holy Spirit are co-equal, and yet, there is authority in the relationship. God the Son and the Spirit submit to the Father. It’s the same with males and females. God made man and woman in God’s image (Gen 1:27), and therefore, the relationship is meant to reflect triune love and submission (cf. 1 Cor 11:3).
When Paul says, “all submissiveness,” he means that the female’s submission should not just be in action but in heart; attitude is important to God. She must fully submit to God’s order of leadership in the church. This is pleasing to God.
Interpretation Question: Why must women practice submission to male leadership in public worship?
Now this would be hard for women to hear in that context, as it is for women in this context. Why must women practice submission in public worship? According to Scripture, God has ordained for males to lead in the home and in the church. Paul teaches this throughout his letters. In Ephesians 5:22-23, he calls for the wives to submit to their husbands as unto Christ. In 1 Timothy 3:1-7, Paul commands for church overseers to be males (i.e. the husband of but one wife). He will also teach the same in Titus 1:6-9.
The godly woman practices full submission in the home and in the church because it pleases God. These instructions do not explicitly apply to the education system, business, or politics. They are focused on church worship.
Though it may seem archaic, God instructs the women who were being contentious to practice quietness and full submission as they learn from God-ordained males in worship. In fact, 1 Corinthians 11:10 says this: “For this reason a woman should have a symbol of authority on her head, because of the angels.” Paul tells the females to submit to their male authorities in worship (by wearing a head covering) because of the angels. The implication is that they will lose the ministry of God, through angels, in worship. They will not be pleasing to him if they are contentious and leave their divine roles.
Certainly, this has application to both sexes, as we are all under someone’s authority in public worship. We should submit, without contention, to the pastor, teachers, worship leaders, deacons, and various other leaders God has given us in public worship. When we don’t, it causes disorder in worship, and God is not a God of disorder but of order (1 Cor 14:33). Therefore, we all must come to worship in submission and without contention to God and his mediated leadership (1 Tim 2:11). Hebrews 13:17 says,
Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. Let them do this with joy and not with complaints, for this would be no advantage for you.
Sadly, many worship services are full of contention. Most times, it doesn’t manifest publicly with people yelling and questioning each other in worship, as may have been happening in Ephesus and Corinth (cf. 1 Cor 14:34-35). It is a contention in the heart among various persons—leading to discord out of service. This doesn’t please God, and it removes his blessing. His blessing is over congregations who dwell in unity, which only happens when people submit to one another and their leaders (cf. Eph 5:21, Ps 133).
Godly worshipers submit to these instructions because worship is all about God and not them—they just want to please and honor God.
Are you willing to submit to God’s mediated leadership in order to honor God?
Application Question: How is this concept of male leadership (in the home and church) attacked in our culture? How can women faithfully obey God’s design with full submission and without contention? How should this concept affect males serving as leaders in the home and the church?
But I do not allow a woman to teach or exercise authority over a man. She must remain quiet. For Adam was formed first and then Eve. And Adam was not deceived, but the woman, because she was fully deceived, fell into transgression.
1 Timothy 2:12-14
Interpretation Question: What does Paul mean by commanding women to not teach or assume authority over men?
Not only does Paul call women to learn in quietness and full submission, he commands them to not teach or assume authority over men. What does he mean by this?
Paul is not commanding women to never teach. All Christians are called to teach (cf. Matt 28:19-20, Heb 5:12). In Titus 2:3, older women are called to teach younger women. In 2 Timothy 1:5, we see that Timothy’s mother and grandmother were his primary Bible teachers (cf. 2 Tim 3:14-15). Women are called to instruct children. They can also instruct men in certain environments. Priscilla and Aquila instructed Apollos in Acts 18:26.
In addition, Scripture never says that God doesn’t give women teaching or pastoring gifts. He gives his gifts without discrimination. The question then is, “Where should women use these gifts?” They must be used in the appropriate environment, and according to Paul, that is not the public worship service. In fact, it seems that Paul is forbidding specifically the role of pastor or elder. Many commentators believe that the word “teach” would be better translated “to be a teacher.”13 Paul forbids women from those roles. The fact that he also says they should not assume authority over men (2:12) and then commands for elders to be males in the next chapter clarifies this (3:1-7).
Does this mean that women can never teach in public worship? In 1 Corinthians 11:5, women were both prophesying and praying in public worship. With prophecy, there is often an element of teaching, as seen in the Old Testament prophetic books. It seems that the exception to the rule is that this ministry must be done in submission to male leadership (cf. 1 Cor 11:2-10), and it must be limited—she should not “be a teacher” (cf. 1 Tim 2:12). That is the argument Paul makes in 1 Corinthians 11:10 when he commands women to wear head-coverings when praying and prophesying. These were symbols of submission in that culture, and some women were discarding them in worship. They essentially were saying, “I don’t need to submit to my husband or the male elders in the church.”
Observation Question: What reasons does Paul give for not allowing women to teach and have authority over males in worship?
Why should women submit and not teach in worship? Paul makes a creation argument. He says that Adam was formed first, then Eve. At creation, God made Adam and then Eve, and this was meant to show order in the relationship. Eve was called to be his helper (Gen 2:20).
The fact that Adam was meant to be the leader is also seen in his naming of Eve. In Genesis 2, God parades the animals before Adam, and he names them—demonstrating his leadership over them. Then God creates Eve, and Adam names her woman (2:23). Then in chapter 3, he names her Eve (v. 20). The order of creation and the fact that Adam names his wife demonstrates his leadership. Furthermore, if this were not enough evidence, man’s sin nature and the consequence of death for all is attributed to the fall of Adam and not Eve (Rom 5:15). He was our federal head.
This also contradicts the reason many believe Paul’s instructions for women were temporary. They believe his instructions were cultural or something specific to Ephesus. However, when Paul gives reasons for this instruction, he doesn’t give a cultural or local argument. He gives a creation argument. He says that males should lead in worship because this is the way God designed the sexes. God called for man to lead from the beginning.
Again, we also see this in the role of males in the tabernacle and later the temple. Females were not allowed to preside over the worship offered to God—only specific males from the tribe of Levi. There were female prophets in the Old Testament, but as seen in 1 Corinthians 11 and other texts, there are also female prophets in the New Testament, and God gives regulations for that ministry (cf. 1 Cor 11:1-10). There is no contradiction there. We also see that God only allowed males to write Scripture. Paul’s argument, again, supports the fact that this was a universal requirement and not just something for Ephesus.
In fact, when he calls for the Corinthian women to practice silence as well, he says this in 1 Corinthians 14:33-34:
for God is not characterized by disorder but by peace. As in all the churches of the saints, the women should be silent in the churches, for they are not permitted to speak. Rather, let them be in submission, as in fact the law says.
He says this is true for all congregations, and it was also true in the Old Testament. No doubt, he is referring to his creation argument and the public worship through priests and Levites in Israel.
What does Paul mean by his second argument—citing how Eve was deceived and not Adam? He seems to be referring to how the original temptation was for Eve to usurp her husband’s leadership role. When Satan brought the fall, he approached Eve—not Adam. He tempted her to lead. The fact that Adam was not deceived, means that he simply submitted to his wife’s decision. The fall happened because the enemy tempted the woman to usurp her God-ordained leader. She wanted to be like God—free of all authority including her husband’s.
We can see God’s reestablishment of his order after the fall. Instead of approaching Eve, he approaches Adam to hold him accountable. It was his fault because he was the leader. He then approaches Eve and then the serpent. Adam, along with Eve, was supposed to rule over the serpent—instead, they both submitted to his temptation. The order was meant to be God, Adam, Eve, and then the serpent.
Paul encourages the women to live quietly—without contention—in considering their God-given role. Godly wives submit to their husbands because they want to please God. Godly women submit to the male leadership of the church because they want to honor God, as well.
It should be noted that God’s order in worship is not based on competence but design. In many ways, a woman may be better suited to pastor a church. Women are typically better communicators than men. Men tend to be more prone to action than words. Women also tend to be more empathetic and merciful—a trait desperately needed for pastoral ministry. When God created men and women, he gave specific roles to be honored both in the home and in the church.
In contrast to this, some have said that women can teach in worship when trained men are not present. This has been an argument used for women on the mission field. However, many female missionaries still honor their roles on the mission field in the absence of trained men. For example, Elisabeth Elliot, in the absence of trained male elders, would teach men privately so they could teach in public worship. She was a woman that honored Paul’s instructions for worship.
But I think there is also an application for men in this text. God has called for men to primarily lead in worship. Sadly, like Adam at the fall, most men are content to watch and simply follow. This is true at church and also at home. Most men would rather resemble the first Adam rather than the last Adam (cf. 1 Cor 15:45). Christ, the last Adam, gave his life for his bride. He leads by serving. He washes his bride daily with the Word of God to make her pure and blameless. Go to any prayer meeting and you’ll find mostly women. Go to any serving or training activity at church and you’ll find mostly females.
God wants men to lead, and godly women want them to lead as well. They want them to step up in leading the family in prayer and devotions. They want men to set examples in holiness, love for God, and purity. Sadly, most resemble the first Adam—content to follow—instead of the last Adam—ready to lead by serving all.
Certainly, as we hear Paul’s exhortation, we must all be challenged to fulfill God’s ordained roles for us in worship.
Are you willing to worship the Lord, as he desires?
Application Question: What are your beliefs on the role of women in ministry? Can they serve as pastors? If not, what ministries can they use their teaching gifts in? How can we walk in love with people with different views on this peripheral topic or others?
But she will be delivered through childbearing, if she continues in faith and love and holiness with self-control.
1 Timothy 2:15
Interpretation Question: What does Paul mean by women being saved through childbearing—if they continue in faith, love, and holiness with propriety?
Finally, Paul points out the woman’s special role in the church. Paul says, “But she will be delivered through childbearing, if she continues in faith and love and holiness with self-control.” Though women have many great roles in society, church, and at home—this one seems to be the most significant in God’s redemptive plan.
Scholars have said this is probably the most difficult verse to interpret in the whole New Testament. What does Paul mean? There are various views, but we’ll only focus on two.
When it says “childbearing,” in the original it says, “the childbearing.” There is an article with it. Because of this, many believe that Paul is referring to the birth of Christ. Essentially, he says that though Eve was deceived by the serpent, we must remember God saved the world through the woman. Right after the fall in Genesis 3, God pronounces the gospel—that a male seed would come through a woman and crush the head of the serpent (v. 15).
However, this interpretation has difficulties. “If she continues in faith and love and holiness with self-control,” is better translated “if they continue” (ESV). Since the pronoun is plural, it is unlikely that Paul was referring to Mary.
“Delivered” in this sense would refer to either being preserved from any negative stigma from not serving in pastoral roles or it could refer to salvation in a future sense14—women bear the fruit of true salvation (and therefore prove their salvation) by not rebelling but honoring God’s call for them to serve in the home.
It has been said that “the hand that rocks the cradle rules the world.” And certainly, this is true. Although God has not called women to serve in the primary leadership positions in the church, he has potentially given them the most important mission. Women by nature spend more time with children. Biologically, women are designed to carry infants in the womb and have been given the ability to nurture the child physically through breast-feeding. Mothers have a special bond with children and are extremely influential over them, especially in their formative years.
Whenever God calls a Moses, he first calls a Jochebed. Whenever he calls a Samuel, he first calls a Hannah. Whenever he calls for a savior, he first calls a Mary. Godly women who continued in love, faith, and propriety have been instrumental in God’s redemptive story. They essentially are on the front-lines.
Certainly, Paul is speaking in general for many women are not called to have children. Some are called to singleness and others can’t physically have children. Nevertheless, raising children is a high and strategic calling from God. Psalm 127 calls children arrows in the womb and that they will contend with the enemies at the gates.
Sadly, Satan, through his world system, has created a negative stigma associated with the calling to raise children. The world culture often defames the dignity of this special calling. Women are often mocked or looked down upon for staying home and raising children, as if it’s a less dignified task. Career, money, and status in society are more highly esteemed. Even those who have children often neglect faithfully raising them in favor of pursuing other endeavors. But there really is no greater endeavor than to raise godly children to build God’s kingdom—to raise arrows to contend with the enemy at the gates.
Women do not have a lesser role than men, but simply a different one. They have many significant roles in society, the church, and the home, but none probably more important than childbearing. The one who rocks the cradle rules the world. And when this high calling is neglected, society suffers. We raise liars, rebels, thieves, and criminals, instead of the righteous seed God desires (cf. Mal 2:15).
Instead of seeking the leadership roles in churches, God calls for women to embrace the highest calling of being a mother—a calling that society has despised. No doubt, Timothy would have been challenged as he heard this. His father was an unbeliever, but he was taught the faith from infancy from his mother and grandmother (cf. 2 Tim 1:5, 3:15). He knew this strategic and important calling well, and so do many of us.
Praise God for godly mothers who embraced this high calling and raised us to seek and live for God. Though society may dishonor them, let us exalt them! Hear Solomon’s words about godly mothers:
Her children rise up and call her blessed, her husband also praises her: “Many daughters have done valiantly, but you surpass them all!” Charm is deceitful and beauty is fleeting, but a woman who fears the Lord will be praised. Give her credit for what she has accomplished, and let her works praise her in the city gates.
Proverbs 31:28-31
In worship, women must honor and embrace the strategic call of motherhood. This is how God raises up warriors for his kingdom.
Application Question: How has society defamed the special calling on women to birth and raise children? How can we better support mothers, including single mothers, in our churches?
How should women conduct themselves in worship?
1 MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 80–81). Chicago: Moody Press.
2 MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 80–81). Chicago: Moody Press.
3 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 79). Chicago: Moody Press.
4 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 84). Downers Grove, IL: InterVarsity Press.
5 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 84). Downers Grove, IL: InterVarsity Press.
6 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 84). Downers Grove, IL: InterVarsity Press.
7 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 84). Downers Grove, IL: InterVarsity Press.
8 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (pp. 2083–2084). Nashville: Thomas Nelson.
9 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 81). Chicago: Moody Press.
10 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 82). Chicago: Moody Press.
11 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 82). Chicago: Moody Press.
12 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 218). Wheaton, IL: Victor Books.
13 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 85). Chicago: Moody Press.
14 Accessed 1/2/17 from https://bible.org/seriespage/lesson-7-conduct-women-church-1-timothy-29-15
This saying is trustworthy: “If someone aspires to the office of overseer, he desires a good work.” The overseer then must be above reproach, the husband of one wife, temperate, self-controlled, respectable, hospitable, an able teacher, not a drunkard, not violent, but gentle, not contentious, free from the love of money. He must manage his own household well and keep his children in control without losing his dignity. But if someone does not know how to manage his own household, how will he care for the church of God? He must not be a recent convert or he may become arrogant and fall into the punishment that the devil will exact. And he must be well thought of by those outside the faith, so that he may not fall into disgrace and be caught by the devil’s trap.
1 Timothy 3:1-7 (NET)
What are the essential qualities of elders? What are qualities of the spiritually mature?
In 1 Timothy 3:1-7, Paul lists the qualities of an overseer or an elder. After teaching about prayer and the roles of men and women in the church in chapter 2, he moves on to the leadership in chapter 3. It is very clear throughout the epistle that the Ephesians had leadership problems. Paul prophesied about this in Acts 20:29-31. He warned the Ephesian elders that false teachers would arise, even from their own number, and hurt the flock. The leadership was abusing the law (1:7), teaching a false gospel (1:4), and some women were probably even usurping the male leadership, as implied by his prohibitions towards them (2:12). The Ephesians had a leadership issue.
Why is leadership so important? Christ said in Luke 6:40, “A disciple is not greater than his teacher, but everyone when fully trained will be like his teacher.” Hosea 4:9 (NIV) says, “And it will be: Like people, like priests.” Our leaders set the spiritual ceiling in our churches, as they essentially reproduce themselves. In considering this reality, Kent Hughes said:
It is a sober fact that as goes the leadership, so goes the church. With some commonsense qualifications, it is an axiom that what we are as leaders in microcosm, the congregation will become in macrocosm as the years go by. Of course, there are always individual exceptions. But it is generally true that if the leadership is Word-centered, the church will be Word-centered. If the leadership is mission-minded, the church will be mission-minded. If the leadership is sincere, the people will be sincere. If the leadership is kind, the church will be kind. This is also true negatively—exponentially! Unloving, narrow, stingy leaders beget an unloving, narrow, stingy church.1
Before we consider the qualifications of an elder, we must first consider what an elder is. In 1 Timothy 3:1, Paul calls the leaders “overseers” or it can be translated “bishops.” In some denominations, elders, pastors, and bishops have different roles. Bishops oversee pastors in a region or a city, and pastors oversee elders at a church. However, in Scripture, these titles refer to the same position. We can discern this by the fact that these titles are often used interchangeably in Scripture (cf. Titus 1:5, 7; Acts 20:17, 28). Consider 1 Peter 5:1-2:
To the elders among you, I appeal as a fellow elder, a witness of Christ’s sufferings and one who also will share in the glory to be revealed: Be shepherds of God’s flock that is under your care, serving as overseers—not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; (NIV 1984)
Why are these three titles used for the same office?
Essentially, they represent different qualities and roles of these leaders. “Elder” represents spiritual maturity and wisdom. “Pastor” is a shepherding term referring to how they care for people. “Bishop” or “overseer” refers to the oversight or rulership that comes with the office. The leadership in the early church was very simple—elders and deacons, of which the latter we will consider in the next passage (v. 8-12).
Elders should be spiritually mature males who shepherd the church. The term “elder” in Greek literally means “old man.”2 Throughout 1 Timothy 3:1-7, and the parallel passage in Titus 1:6-9, Paul uses male pronouns for this office such as: “‘He’ must manage ‘his’ own household well and keep ‘his’ children in control without losing his dignity,” “‘he’ must not be a recent convert,” etc. These were spiritually mature male leaders that cared for the flock.
What exactly is the elders’ job?
They are to rule (1 Tim. 5:17), to preach and teach (1 Tim. 5:17), to pray for the sick (James 5:14), to care for the church (1 Peter 5:1–2), to be examples for others to follow (1 Peter 5:1–2), to set church policy (Acts 15:22ff.), and to ordain other leaders (1 Tim. 4:14).3
As we consider the essential qualities of an elder, it should give us wisdom as we select or are involved in the selection of future pastors/elders. But, it also should challenge us to grow spiritually. These are qualities of any spiritually mature believer. Often when single women are seeking a mate, they are sent to this passage to consider qualities of an ideal husband. But most importantly, these are qualities of people that God often chooses to use for his kingdom—whether male or female.
When God looks for a man or woman to use, he finds someone with these qualities. In speaking about the selection of David as the future king of Israel, Samuel said: “the LORD has sought out a man after his own heart” (1 Sam 13:14 NIV). Second Chronicles 16:9 (NIV) says, “For the eyes of the LORD range throughout the earth to strengthen those whose hearts are fully committed to him.” When God looks for a spiritual leader, he finds someone with the right heart.
As we go through the qualities of an elder, it should challenge us to grow as they represent spiritual maturity, but it should also challenge us to be the type of person God can use for his glory and to lead his people.
Big Question: What are the essential qualities of an elder and how can we apply this to our church and our personal lives?
Paul says, “If someone aspires to the office of overseer, he desires a good work.” The word “aspires” means “‘to reach out after,’ or ‘to stretch out oneself to grasp something.’ The term does not speak of internal motives, but only describes the external act.” 4 “Desires” means “a passionate compulsion.”5 Together these two words describe somebody who pursues the ministry because of an inner compulsion. First Peter 5:2 describes elders as people who should serve “eagerly.” It is not so much a drive to be a pastor or elder, it’s a drive to serve—they desire a “good work.” Eldership is work. In many churches, the elders just have meetings but aren’t really involved in the ministry of the church. However, that is not biblical. Elders work—they work to care for, pray for, and serve the people God has given them. And it is not only a good work, but possibly the noblest work one can give themselves to. Christ himself is called our pastor and bishop in 1 Peter 2:25.
Often in ministry, people emphasize the call to the pastorate, as though one must hear a voice from heaven. Some may experience a blinding light like Paul or God speaking to them clearly like Samuel and Jeremiah, but this is not the norm. When God typically calls us to anything, including becoming an elder, he simply gives us the heart for it and the discipline to pursue it. Philippians 2:13 says that God works in us to will and do of his good pleasure.
Those are essential parts of a call to pastoral ministry—it is an inner desire to serve God and care for his people and the discipline to pursue it. Again, it is not about the office—it is about the work: studying God’s Word and caring for God’s people. John MacArthur said, “ambition for office corrupts, desire for service purifies.”6
Aspiring or reaching out after this ministry may take many forms: For some that means going to Bible college or seminary to train while serving a local church. For others, it is less formal. They give themselves to deep and rigorous individual study. They avail themselves of opportunities to learn from mentoring (e.g. a Paul-Timothy relationship), reading, and/or seminars, while serving at the church.
Though this applies specifically to the eldership, the principles apply to all. The spiritually mature are motivated to serve and seek avenues to use their gifts, while the spiritually immature are content to sit on the sidelines.
In addition, when God looks for someone to use, he looks for someone who has allowed themselves to be burdened by God. They see the lost and the needs of the church, and they want to serve. They desire to serve God and people, and they pursue this service in various ways. It is those people who God uses to build his church and his kingdom.
Are you allowing God to place a desire in you to serve? In what ways are you reaching out for opportunities to use your gifts and meet the needs of others around you?
Application Question: What specific burdens has God given you for ministry? In what ways are you serving or preparing to better serve?
The phrase “above reproach” can also be translated “blameless.” Many call this the overarching quality of an elder and that all the other qualities primarily support it. Kent Hughes said:
This apparently summarizes all the following qualifications, for we see that the final qualification is also about reputation: “He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap” (v. 7).7
“Above reproach” literally means “nothing to take hold upon.”8 It is not referring to being sinless, for nobody can be sinless. It means that there are no legitimate concerns about this man’s life that anyone can hold up and criticize.
Application Question: Why is it so important for the elder’s life to be above approach?
John MacArthur gives several reasons:
Again, these are qualities of spiritual maturity. The spiritually mature seek to be above approach, even in areas where there is freedom. Where the spiritually immature only ask, “Is this OK?” or “Is this my right?”, the spiritually mature ask, “Will this be beneficial for me and others?” Often, they forsake their rights to not cause others to sin. Like Paul, they declare that they will not eat meat, drink wine, or do anything else if it causes a brother to stumble (Rom 14:21).
Are there any aspects of your life that the enemy or others can hold up to accuse you? We must all seek to live above reproach because ultimately our lives either honor or dishonor Christ—they either gather or push people away from him.
Application Question: Are there any areas in your life that the enemy could take hold of to accuse you or the church? If so, how can you get free in those areas? In general, how can we maintain a blameless life?
Paul said that the elder must be “the husband of one wife.” There have been many interpretations of this throughout the centuries: Some think it means elders must be married; however, this would disqualify Paul, Timothy, and Jesus. Others believe this forbids the practice of polygamy. Others think it disqualifies a divorced and/or remarried man.
However, most likely, it has nothing to do with one’s marital status at all. It literally can be translated “a one-woman man.” It means, if he is married, he is faithful to his wife. If he is single, he doesn’t flirt with women. He is not a ladies’ man. David Guzik said, “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.”10
No doubt, one of the reasons Paul lists this is because elders are so prone to stumble in this area. Elders minister to women, even as Christ did. Often this ministry happens when they are most vulnerable. A man not walking in victory in this area will be prone to fall. The failure to be a one-woman man has probably put more men out of ministry than any other sin. It is, therefore, a very important concern.
In Proverbs, Solomon’s father warned him of the adulterous woman. He said,
Do not let your heart turn aside to her ways—do not wander into her pathways; for she has brought down many fatally wounded, and all those she has slain are many. Her house is the way to the grave, going down to the chambers of death.
Proverbs 7:25-27
Many are the victims brought down by sexual promiscuity. Samson succumbed to sexual sin, and so did David and Solomon. In ministry, it is important to enlist those who are blameless in their relations with the opposite sex.
Again, this is not just for elders—this is true for all. It is a quality of spiritual maturity. Where a spiritually immature person might be known for being flirty and unwise with the opposite sex, the mature believer knows the dangers in this area. If they are courting, they are focused on that person and establish wise boundaries to protect from stumbling. If they are married, their eyes are only on their spouse and they try to maintain appropriate boundaries with members of the opposite sex.
When God looks for a person to use for his ministry, he finds someone who is wise in their relations with the opposite sex. How are your relations with the opposite sex?
Application Question: What are good boundaries to maintain with members of the opposite sex? How is God calling you to practice greater wisdom and restraint in your relations with the opposite sex?
“Temperate” literally means “wineless” or “unmixed with wine.”11 Metaphorically, it means to be “‘alert,’ ‘watchful,’ ‘vigilant,’ or ‘clearheaded.’ That may be its primary sense in this passage. A leader must be one who thinks clearly. He must possess the inner strength to refrain from any excess that would dull his alertness.”12
Excess in any area can affect our spiritual discernment. We must be wise and careful about our eating and drinking, our sleep, our entertainment, our exercise, and our relationships. We must be clearheaded in order to discern God’s will for our lives and others.
Are you temperate—practicing self-restraint?
Application Question: In what ways is God calling you to be temperate?
“Self-controlled” can be translated “sober-mindedness.” Warren Wiersbe described the elder’s sober-mindedness this way:
He must have a serious attitude and be in earnest about his work. This does not mean 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.13
Sadly, many pulpits have been cheapened by the humor proceeding from them. Peter said that preachers should speak as the oracles of God (1 Peter 4:11)—like their words come directly from him. There is a place for levity, but not when it cheapens or removes the seriousness of God’s message.
Sober-minded believers are serious about God and faith. For many, their faith is not a priority. They are serious about many other endeavors but faith is not one of them. Being sober-minded is another characteristic of the spiritually mature. To the sober-minded believer, faith is the most important aspect of their life. It affects everything they do—they are serious about it.
Are you sober-minded—serious about God and the things of God?
Application Question: How can a lack of sober-mindedness hinder a spiritual leader?
“Respectable” can also be translated “orderly.”14 It is the opposite of chaotic. A spiritual leader must have an orderly, well-disciplined life. Commentator Homer Kent said this: “‘The ministry is no place for the man whose life is a continual confusion of unaccomplished plans and unorganized activities.’”15
God is a God of order and not of chaos (cf. 1 Cor 14:33). Therefore, as we grow in spiritual maturity, we will find the ability to discipline our mind, body, and life to accomplish the tasks the Lord calls us to. Are you orderly? Do you conduct affairs in a manner that is respectable?
Application Question: Why is it important to be orderly, and not chaotic, as a spiritual leader?
Every elder should be faithful in ministry even before being selected. “Hospitable” and “able to teach” describe that ministry. The word “hospitable” literally can be translated “lover of strangers.” His house is open to the saved and unsaved alike. This was extremely important in ancient times as there were not many inns. It also was important for traveling missionaries who visited and stayed in homes as they shared the gospel.
Romans 12:13 says this to all believers about hospitality: “Contribute to the needs of the saints, pursue hospitality.” The word “pursue” can also be translated “practice” or “chase.” It can mean a “strenuous pursuit.”16 Christians should not wait for opportunities to show hospitality—they should pursue them. This is especially true of potential elders. These are not men waiting for a ministry—these are men already doing ministry and the church just recognizes what God is doing through them. They are already shepherds.
Similarly, when God calls for people to serve him in a greater fashion, they are already being faithful in a lesser fashion (cf. Matt 25:23). They are faithful with their church, their friendships, their job, their money, their devotions, etc., and as they are faithful, God equips and uses them in a greater way.
Are you pursuing hospitality? How are you practicing love for strangers?
Application Question: Why is the practice of hospitality so important? What are some ways of showing hospitality? In what ways can you grow in this ministry?
This is the only non-character qualification in the list. Elders must be students and teachers of God’s Word. Titus 1:9 says, “He must hold firmly to the faithful message as it has been taught, so that he will be able to give exhortation in such healthy teaching and correct those who speak against it.” Therefore, he must have sound doctrine, be able to encourage others with it, and also refute those who teach wrong doctrine. This is one of the primary jobs of the elder.
Interpretation Question: Do elders have to be gifted in teaching?
Not necessarily. First Timothy 5:17 says, “Elders who provide effective leadership must be counted worthy of double honor, especially those who work hard in speaking and teaching.” All elders must be apt to teach, but only some specialize in preaching and teaching. Others specialize in ruling—overseeing the church and caring for the flock. Some churches distinguish these as ruling elders or teaching elders. Often the teaching elders are called the pastors, while others are only called elders. However, as mentioned earlier, Scripture does not distinguish—elders are pastors.
Because every other characteristic on this list can be developed and the fact that not all elders excel in teaching, most likely teaching doesn’t need to be an elder’s spiritual gift. All believers are called to teach (Heb 5:12). These men love God’s Word, study it, and share it where there is opportunity—in small groups, in one on one situations, and in the pulpit when offered the opportunity. Teaching is a characteristic of the spiritually mature. Though not necessarily spiritually gifted in it, they have developed the knowledge and the skill to do it. They are also passionate about sharing God’s Word, whether in public or in private.
When God looks for someone to use, he finds someone who loves Scripture and teaches it to others. Remember what God said to Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper and be successful” (Joshua 1:8).
Not only was Joshua called to meditate on the law and obey it, but also to never let it depart from his lips. He was called to be a teacher. When God looks for a person to use, he finds someone committed to studying and sharing God’s Word.
Are you committed to studying and sharing Scripture? These prospective elders would already be serving at the church—they would be showing hospitality and sharing the Word of God with others. Are you?
Application Question: Why is being in God’s Word and sharing it with others so important for believers, and especially elders? Describe your spiritual disciplines in studying and teaching Scripture. How can you grow in them?
Paul says that elders must not be given to drunkenness. Obviously, Scripture does not forbid drinking alcohol. Christ drank wine. The early church used it during the Lord’s Supper (cf. 1 Cor 11:20-21). However, Scripture does caution us about drinking and forbids drunkenness. Proverbs 31:4-5 says, “It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to crave strong drink, lest they drink and forget what is decreed, and remove from all the poor their legal rights.” Leaders need to be careful of wine because it can affect decision making. Ephesians 5:18 says, “And do not get drunk with wine, which is debauchery…”
In ancient times, the water was often contaminated and therefore alcohol was added to purify it. The mixed water was typically around eight parts water and one part alcohol to avoid drunkenness.17 Because Timothy was abstaining from alcohol all together, he was having stomach problems, and Paul tells him to drink a little wine for the constant infirmities (1 Tim 5:23).
Elders should, like Timothy, either avoid alcohol all together—to not cause someone to stumble (Rom 14:21)—or limit its use. It can be a major stumbling block in ministry.
Application Question: What are your views on the use of alcohol? How can believers avoid liberalism and legalism in their view or use of alcohol?
“Not violent” can be literally translated “not a giver of blows.”18 The elder should not be known for physical violence either publicly or privately. He must be a man who trusts God to fight his battles. Romans 12:19 says, “Do not avenge yourselves, dear friends, but give place to God’s wrath, for it is written, ‘Vengeance is mine, I will repay,’ says the Lord.”
We get a good picture of this in the story of David after losing his kingdom to his son, Absalom. While marching away from the kingdom, he is mocked by a man named Shimei. David’s men became angry and asked to take off his head. However, David responds, “Let him mock! Maybe, God will see his mocking and restore his blessings on me” (2 Samuel 16:9-12, paraphrase). David, though a man of war, was a man who trusted God to fight his battles.
Obviously, a violent man would greatly hinder God’s work in the church. But this is true for any spiritual leader—he or she would be a cause of discord instead of peace. Not being violent is a quality of the spiritually mature.
Are you trusting God with your battles?
Application Question: Describe a time when you left room for God’s wrath. How did it turn out?
The word “gentle” has the connotation of forbearance and patience when wronged. John MacArthur’s comments are helpful:
Epieikēs (gentle) describes the person who is considerate, genial, forbearing, and gracious, who easily pardons human failure. Such a person remembers good, not evil. He does not keep a list of all the wrongs done to him, or hold a grudge. Many men leave the ministry because they can’t accept criticism. A leader, when wronged, must have no thought of retaliation.19
In ministry, the elders will constantly be criticized and attacked as they serve God faithfully. Therefore, they must be able to respond in a gentle manner—if not, they will aid in causing division and possibly church splits. Where the spiritually immature are often harsh in response to being wronged, the spiritually mature instead respond with gentleness. Paul said, “Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. Do not be overcome by evil, but overcome evil with good” (Rom 12:20-21).
Are you gentle in response to criticism and wrongs committed against you? Do you seek to overcome evil by good? This is a sign of spiritual maturity and a characteristic in those God often uses greatly.
Application Question: Why is gentleness such an important quality for ministry? How can we grow in it?
Essentially, Paul says elders should not be “contentious.” They are not arguers—always fighting over something. They must be able to disagree without being disagreeable. Second Timothy 2:24-25 says,
And the Lord’s slave must not engage in heated disputes but be kind toward all, an apt teacher, patient, correcting opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth
The reason God’s servants don’t quarrel is because their confidence is not in their arguments or raising their voice. It is in God. They know God is the one that changes hearts—not them. Short tempers make for short ministries.
Are you disagreeable—commonly in an argument? If so, it will hinder your usefulness for God.
Application Question: What are your triggers? What types of things get you angry and can potentially cause you to stumble? How can you become more even-tempered?
Ministry should not be chosen for career and financial aspirations; it should be chosen because of a desire to serve. In 1 Timothy 6:9-11, Paul said this about the love of money:
Those who long to be rich, however, stumble into temptation and a trap and many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is the root of all evils. Some people in reaching for it have strayed from the faith and stabbed themselves with many pains. But you, as a person dedicated to God, keep away from all that. Instead pursue righteousness, godliness, faithfulness, love, endurance, and gentleness.
Paul’s challenge to flee from the love of money does not just apply to money itself. Elders should not be materialistic in general. They should not be consumed with clothes, electronics, cars, etc. First Timothy 6:6-8 says, “Now godliness combined with contentment brings great profit. For we have brought nothing into this world and so we cannot take a single thing out either. But if we have food and shelter, we will be satisfied with that.”
Money and the things of this world must not have a grip on their hearts. They should be men who are content and not running after every new thing. Godliness with contentment is great spiritual gain, but those who love wealth open the door for many temptations. Was it not, in part, Eve’s desire for things that led her away from God? In the same way, all believers, not just leaders, must be careful of materialism. It can hinder spiritual growth and one’s ministry (cf. Matt 13:22).
Are you a lover of wealth? Christ commanded us not to store up riches on this earth for where our treasure is, our heart will be also (Matt 6:19-21). When God looks for someone to use, he finds someone who is content whether in plenty or in lack (Phil 4:11-12). They will not be distracted from the mission by materialism. They work hard but ultimately trust that God will meet their needs, as they seek first God’s kingdom and righteousness (Matt 6:33).
Application Question: Why can the love of money and wealth be so dangerous spiritually? How can we practice discipline with the riches God gives us?
Paul said,
He must manage his own household well and keep his children in control without losing his dignity. But if someone does not know how to manage his own household, how will he care for the church of God?
Here Paul makes an argument from the lesser to the greater. If a person manages his family well, then he will be able to manage God’s church. “Manage” is a military term referring to “lining up in rank under one in authority.”20 This includes his children obeying him. Titus 1:6 says, “An elder must be blameless, faithful to his wife, a man whose children believe and are not open to the charge of being wild and disobedient.” Managing one’s family is holistic. It includes faithfulness with finances—the elder pays his bills on time and stays out of debt. He teaches his wife and children the Word of God. He faithfully cares for his home and therefore will be faithful in caring for the church. The word “care” is used in the story of the Good Samaritan to describe how he faithfully cared for the victim of the robbers (Lk 10:34).21
When it says that the elder does this “without losing his dignity” or in a “manner worthy of full of respect” (NIV), it means that the elder’s house should be a model for others. He cares for his family in a dignified manner that encourages and draws respect from others.
Sadly, this characteristic has been largely ignored in the church. It is not uncommon for elders to have unruly children, have all types of debt, and neglect their families for ministry. Instead of managing their home in a manner worthy of full respect, their family is in disorder.
For this reason, elders, and Christians in general, must prioritize their family, even before the church. In 1 Timothy 5:4, Paul teaches that it is the first place that believers must practice their faith. Those who neglect this are disqualified from other ministries. Eli, the high priest, neglected his family and his children rebelled. Because Eli knew of their rebellion and did nothing, God severely cursed him and his descendants—no one from his family would ever reach an old age (cf. 1 Sam 2:27-36, 3:13). This is a sober warning for all ministers and Christians in general. Our first ministry is our family.
Are you faithful in caring for your family—your parents, brothers, sisters, wife, and children? Prioritizing one’s family is a sign of spiritual maturity. When God finds someone to serve him, he looks for someone who is faithful in his or her home life.
Application Question: Why is it so common for pastors and missionaries to have unfaithful children or ones that fall away from the faith all together? How can spiritual leaders better care for their families?
Paul said he must not be a “recent convert.” The phrase means “one newly planted,” referring to a young Christian.22 The ministry of an elder requires experience, wisdom, and understanding. Paul says this is necessary in part so that he does not “become arrogant and fall into the punishment that the devil will exact” (v. 6). “Arrogant” means “to puff up like a cloud of smoke.”23 Like Satan, a young believer might become prone to pride and therefore receive God’s judgment. “The church must not lift up those whom the Lord will later have to cut down.”24
The opposite of pride is humility. An elder must be a humble, mature man. This comes from both being in God’s presence and being humbled through failure. He knows that anything good coming from him must be of God. Paul said that no good thing dwelled in his flesh (Rom 7:18). It was this humility that opened the door for God to use him. James 4:6 says, “God opposes the proud but gives grace to the humble.”
While the spiritually immature are prone to pride, independence, and judgmentalism, the spiritually mature have learned humility, and God exalts them because of it. When God finds a man or woman to use, he finds someone who is mature and therefore humble.
Application Question: Why is it important for an elder to not be a young believer? How can believers grow in humility and get rid of pride?
Finally, Paul says, “he must be well thought of by those outside the faith, so that he may not fall into disgrace and be caught by the devil’s trap.” “Well thought of” literally can be translated “beautiful witness.” He must have a beautiful witness among outsiders. They may accuse him because of his doctrine and belief system, but they acknowledge his honesty, integrity, and hard work. If the elder does not have a beautiful witness, it opens the door to fall into disgrace and the devil’s trap. MacDonald said this about the snare of the devil:
The snare of the devil is the trap which Satan lays for those whose lives are not consistent with their profession. Once he has caught men in this trap, he holds them up to ridicule, scorn, and contempt.25
Those who profess godliness at church but practice drunkenness, immorality, and dishonestly throughout the week open the door for the devil to trap and accuse them, and bring dishonor upon God and his church. The devil is always seeking to destroy the believer’s testimony because to do so often destroys the testimony of Christ and his bride—the church.
Are you seeking to live a beautiful life before the lost? While the mature are identified by being different from the world, the spiritually immature are often worldly—bearing the marks of the world (cf. 1 Cor 3:1). Matthew 5:16 says, “In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.” It’s a beautiful life that draws nonbelievers to Christ and an ungodly life that pushes them away.
Application Question: In what ways have you witnessed leaders fall into the snare of Satan—opening the door for the world to mock Christ and the church? How can we develop a beautiful witness before the world?
When God sought a new king for Israel, he looked for a man after his own heart (1 Sam 13:14). God is not looking for degrees, skills, and accolades. He looks for people with right hearts towards him. His eyes roam the earth seeking those whose hearts are right towards him so he can use them for his glory (2 Chr 16:9).
Certainly, this reminds us to give attention to our character. It has been said in business, “Find someone with character, and then, teach them the skills.” And no doubt, this is God’s method. He finds those with character and gives them grace to do his work.
Are you giving attention to your heart—your character? From it flows all things (Prov 4:23).
In reading their qualities, it is important to notice that the devil is mentioned twice in verses 6 and 7. Elders and spiritual leaders are strategic targets of the devil. We must constantly pray for their families, their ministries, and their protection. The enemy wants to destroy them because when they fall, many others fall.
Are you praying for your spiritual leaders?
Males should consider eldership as a potential ministry. Paul said that anyone who aspires to be an overseer desires a good work. It is a noble ministry to serve and care for God’s people. It is the very ministry of Christ, for Scripture calls him the Shepherd and Overseer of our souls (1 Peter 2:25). There are no greater foot-steps to follow in. Eldership is hard and the standards are high, but it is fruitful and worth it.
Most elders will be unpaid. Like Daniel, David, and Joseph, they minister to God’s people while maintaining a secular job. However, these men love God, his Word, and his people and, therefore, seek to serve them. Certainly, many men should pray about and develop ministry skills to serve God and the church in this manner.
And in general, all believers should covet and seek opportunities to serve God and his people. Christ taught that the harvest is plentiful but the laborers are few (Matt 9:37). God calls for all believers to partner with him in building his kingdom. In fact, he calls us his co-workers (1 Cor 3:9). Serving God and people is a noble task that pleases God. We should desire and pursue ministry opportunities to serve and honor God.
Application Question: Which qualities of elders stood out most to you and why? If you could only choose one, which would be your weakest area? How can you pursue growth in that area?
1 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 76). Wheaton, IL: Crossway Books.
2 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 219). Wheaton, IL: Victor Books.
3 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 97). Chicago: Moody Press.
4 MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 94–95). Chicago: Moody Press.
5 MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 94–95). Chicago: Moody Press.
6 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 95). Chicago: Moody Press.
7 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 77). Wheaton, IL: Crossway Books.
8 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 219). Wheaton, IL: Victor Books.
9 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 102). Chicago: Moody Press.
10 Guzik, D. (2013). 1 Timothy (1 Ti 3:2b–7). Santa Barbara, CA: David Guzik.
11 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 104). Chicago: Moody Press.
12 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 105). Chicago: Moody Press.
13 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 220). Wheaton, IL: Victor Books.
14 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 220). Wheaton, IL: Victor Books.
15 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 106). Chicago: Moody Press.
16 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 79). Wheaton, IL: Crossway Books.
17 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 110). Chicago: Moody Press.
18 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 80). Wheaton, IL: Crossway Books.
19 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 110). Chicago: Moody Press.
20 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 113). Chicago: Moody Press.
21 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (pp. 2087–2088). Nashville: Thomas Nelson.
22 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 221). Wheaton, IL: Victor Books.
23 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 117). Chicago: Moody Press.
24 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 117). Chicago: Moody Press.
25 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2088). Nashville: Thomas Nelson.
Deacons likewise must be dignified, not two-faced, not given to excessive drinking, not greedy for gain, holding to the mystery of the faith with a clear conscience. And these also must be tested first and then let them serve as deacons if they are found blameless. Likewise also their wives must be dignified, not slanderous, temperate, faithful in every respect. Deacons must be husbands of one wife and good managers of their children and their own households. For those who have served well as deacons gain a good standing for themselves and great boldness in the faith that is in Christ Jesus.
1 Timothy 3:8-13 (NET)
What are the essential qualities of deacons and deaconesses? What are characteristics of faithful servants?
Steven Cole shared this challenging illustration and exhortation in his sermon on deacons:
A man used to visit a tiny country general store that had a clerk named Jake who seemed to be the laziest man on earth. One day he noticed that Jake wasn’t around, so he asked the proprietor, “Where’s Jake?” “Oh, Jake retired,” the proprietor answered. “Retired, huh?” the man replied. “What are you going to do to fill the vacancy?” The owner replied, “Jake didn’t leave no vacancy!”
I’m concerned that the same thing could be said of so many Christians with regard to their service for Christ: “They didn’t leave no vacancy!” Every Christian should leave a vacancy when he or she moves on, because we’re all called to serve the Lord Jesus Christ.1
As we consider the qualities of deacons, it challenges us to be faithful servants. All are called to serve but some are called to serve in an official capacity as deacons. Before we consider qualities, we must ask first ourselves, “What is a deacon?”
The word “deacon” really just means “servant” or “attendant.” It was used of somebody who waited on tables or did menial tasks.2 The office of deacon seems to originate from Acts 6:1-6, where the apostles were confronted with the needs of the widows in the community. In order to focus on prayer and the ministry of the Word, they had the church select seven faithful men who were full of the Spirit to care for the widows (v. 2-3).
Though the word deacon is never used in that context, the verb form of the word is. Acts 6:2 says, “So the twelve called the whole group of the disciples together and said, ‘It is not right for us to neglect the word of God to wait on tables.” “Wait on tables” is literally “deacon.”3 These men partnered with the apostles, allowing them to focus on specific ministry tasks. Similarly, deacons perform the same ministry with elders. They partner in serving the church by allowing elders to focus on specific aspects of ministry, like teaching. In fact, as you compare the qualities required of an elder with those of a deacon, they essentially are the same. Both elders and deacons need to be people of character. The primary difference is that the elders need to be “able to teach” (v. 3). With that said, deacons are called to hold onto the deep truths of the faith (v. 9), which implies that they at times teach as well. Nevertheless, teaching is not their primary ministry.
Deacons are mentioned in Philippians 1:1, as Paul writes to the elders and deacons of that church. They are mentioned here alongside the elders in 1 Timothy 3. However, they are missing from Titus 1, where Paul commands for elders to be selected and gives their qualifications. Some have surmised that the office of deacon, unlike the office of an elder, is not mandatory for the organization of the church. As with the early church, when the ministry grows and becomes too much for elders, it becomes necessary to appoint deacons in an official capacity to support the elders’ ministry.4
As we consider the office of a deacon and a deaconess, we must be reminded that Christ, our Lord, did not come as a king, but as a servant. He washed the feet of his disciples—the task of a servant. And he calls each of us to serve God and others. One day, he will return and to those who have been faithful, he will say, “Well done, good and faithful servant” and to others, he will call them a “wicked and lazy servant” (Matt 25:23, 26 NIV). As we consider the qualities of a deacon, we can be sure these are qualities of faithful servants—those approved by our Lord. Therefore, we must be challenged to grow in them so that we may be found faithful when our Lord returns.
In this study, we will first consider qualities of deacons in verses 8-10 and 12-13, and then we will consider qualities of deaconesses in verse 11.
Big Question: What are the essential qualities of deacons and deaconesses, and therefore faithful servants? How can we apply these qualities to our lives and the church?
Deacons likewise must be dignified, not two-faced, not given to excessive drinking, not greedy for gain, holding to the mystery of the faith with a clear conscience. And these also must be tested first and then let them serve as deacons if they are found blameless … Deacons must be husbands of one wife and good managers of their children and their own households. For those who have served well as deacons gain a good standing for themselves and great boldness in the faith that is in Christ Jesus.
1 Timothy 3:8-10, 12-13
Paul says that deacons must be “dignified” (v. 8). It can also be translated worthy or respect, reverent, or serious. “It comes from a root word (sebomai) that means ‘to venerate,’ or ‘to worship.’ Those characterized by it have a majestic quality of character that makes people stand in awe of them.”5 Essentially, deacons must be serious about the faith and serving God. They conduct themselves in such a manner that others respect and desire to imitate them.
Again, this is a characteristic of faithful servants. The way they seek to obey and honor Christ creates a sense of awe or reverence in those watching. Where faithful servants are serious about the faith, unfaithful ones are not. As in Christ’s parable, they say to themselves that the Master delays his coming, and therefore, they beat the other servants, eat, drink, and get drunk (Lk 12:45). Unfaithful servants live in discord, waste time and the Master’s resources. They don’t live in a manner worthy of respect.
Are you serving God and others in a manner worthy of respect?
Application Question: What Christians impacted you in such a way that their lives drew a sense of awe and respect from you? What about them caused this reaction? How is God calling you to live in a more reverent manner?
Paul says these men must not be “two-faced” (v. 8). It can also be translated “sincere” or “not double-tongued.”6 They are people of their word. Their yes means yes and their no means no (Matt 5:37). They are not gossips. They don’t say something to one person and something else to another. They are sincere in their communication and others sense that.
It is very common to meet officers in church ministry who are almost like politicians. They shake your hand and ask how you are doing, but you get the sense that they are simply fulfilling their duty on a superficial level before they move on to others. However, faithful servants are not like that. They are sincere and everyone can discern it. What you share with them, won’t be shared with others, and as you share, you sense that they truly care and are concerned.
Are you sincere in your communication with others? Do you really care about their well-being? It has been said that people don’t care how much you know unless they know how much you care. Sincere people are effective in ministry because people trust them.
Is your ministry sincere?
Application Question: Why is being sincere an important characteristic for those serving in ministry? How can we grow in sincerity?
Paul’s says deacons must not be “given to excessive drinking” (v.8). This was especially important since serving wine was a common gesture of hospitality in homes. Deacons often traveled house to house caring for members, and if they were addicted to wine, they would be tempted to become drunk and shame God and his church. Therefore, deacons had to practice moderation with alcohol, if not full abstinence. This is true for deacons and Christians in general. Scripture does not forbid drinking alcohol, but it does caution against it and forbid drunkenness. William MacDonald’s comment are helpful:
The NT does not forbid the use of wine for medicinal purposes, or as a beverage in those countries where the water supply is polluted. But even though the moderate use of wine is permitted, the Christian must also consider his testimony in regard to this matter. Whereas in some countries it might be perfectly all right for a Christian to drink wine without having any adverse effect on his testimony, in other countries it might cause an unbeliever to stumble, should he see a Christian indulging in wine. Thus, although the use of wine might be lawful, it might not be expedient.7
This is a wisdom principle that must be discerned and applied in various contexts. First Corinthians 6:12 says, “‘Everything is permissible for me’—but not everything is beneficial. ‘Everything is permissible for me’—but I will not be mastered by anything” (NIV 1984). Faithful servants avoid anything that might master them by causing an addiction and anything that might cause others to stumble. Certainly, this doesn’t just apply to alcohol but also to tobacco use and anything else of an addictive nature that might cause others to stumble in certain contexts.
Application Question: How would you describe your use of alcohol? Why is it important to consider our culture or weak Christians when it comes to our practice of alcohol consumption (Rom 14:21)?
“Not greedy for gain” can also be translated “not greedy for money” (v. 8). This would be especially important because deacons often handled the money in the early church. This exposed them to special temptations to be dishonest. We can be sure that Judas was not the last treasurer to betray Christ for money. For this reason, deacons must be people with tremendous financial integrity so they will not fall into Satan’s trap in this area.
However, it must be heard that this is not only true for deacons but for faithful servants in general. Jesus spoke about money more than heaven or hell, which means it is of great importance to him. Consider what Christ said in Luke 16:9-11 about our use of finances:
And I tell you, make friends for yourselves by how you use worldly wealth, so that when it runs out you will be welcomed into the eternal homes. “The one who is faithful in a very little is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. If then you haven’t been trustworthy in handling worldly wealth, who will entrust you with the true riches?
He commands us to use our money to gain friends in heaven. We must use our money to win souls to Christ and to disciple saints. By doing this, we make friends in eternal dwellings who will one day welcome us when we get to heaven. In addition, Christ said that if we’re faithful with little (our money), we will be faithful with much, but if we’re unfaithful with little (our money), God will not give us true riches (Lk 16:11).
What are true riches? True riches include the discipleship of souls and greater ministry opportunities on earth and in heaven. How we use our money is really a litmus test for our spirituality—it reveals our heart. Christ said where our treasure is there our hearts will be also (Matt 6:21).
If we primarily invest our money into the kingdom, that is where our heart is. If we primarily invest into the temporary things of this world, that also reveals our hearts. In a sense, we can discern our spiritual maturity by our checking accounts. Wherever we put our money reveals our heart and true passion.
When our Lord returns and evaluates his servants, he will consider their faithfulness with money. What did they do with the financial talents given to them (cf. Matt 25:14-30)? Lack of financial faithfulness will inhibit the ways that God can use us for his kingdom here on earth and in heaven. To those who are faithful, he gives true riches.
Deacons must not be greedy for money but must be financially faithful, and so must all servants of the King. One day, Christ will approve the faithful.
Application Question: How can we grow in financial faithfulness?
How are you with the Lord’s money? Are you eager to store it up or eager to distribute it for the building of God’s kingdom (cf. Matt 6:19-21)?
Application Question: Why is financial faithfulness so important for ministry? What blessings does Paul describe as rewards for those who faithfully give to God’s kingdom in 2 Corinthians 9:6-11?
First Timothy 3:9 says they must hold “to the mystery of the faith with a clear conscience.” What does Paul mean by the mystery of the faith? Paul commonly uses this term throughout his writings (cf. Eph 3:3, 6, 9, 1 Cor 4:1). It refers to secrets in the Old Testament that were more fully disclosed in the New. It refers to all New Testament doctrine but especially to the gospel. First Timothy 3:16 (NIV) says,
Beyond all question, the mystery from which true godliness springs is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.
Deacons must faithfully hold the mystery of the gospel. Christ incarnated as he took on flesh. He died and rose from the dead (vindicated by the Spirit). In his ascension, he was seen by angels. This gospel has been preached and believed throughout the world.
The fact that deacons must hold to the mysteries of the faith implies that they must be students of the Word of God. This is also true for faithful servants of God. Consider these verses:
One should think about us this way—as servants of Christ and stewards of the mysteries of God. Now what is sought in stewards is that one be found faithful.
1 Corinthians 4:1-2
Make every effort to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately.
2 Timothy 2:15
Servants must be faithful stewards of the mysteries of God. They must do their best to study and correctly handle those mysteries. Those are the servants that God approves. When our Master, Christ, returns, he will consider our stewardship of his mysteries. Did we study them? Did we share them with others? These are qualities of faithful servants, whether official or unofficial.
Deacons must not just be stewards of doctrine; they must be practitioners of it, as they keep a clear conscience (v. 9b). They live out what they preach. If not, they would be hypocritical and push people away from God, rather than draw them near God. Paul gave similar instructions to Timothy in 1 Timothy 4:16. He said, “Be conscientious about how you live and what you teach. Persevere in this, because by doing so you will save both yourself and those who listen to you.” By keeping a godly life and true doctrine, Timothy would save himself and those who listened to him. If he didn’t, he would lead himself and others to destruction.
Are you a student of God’s Word? Are you practicing it? Faithful servants hold fast to the truth and a clear conscience. Unfaithful servants do not and therefore shipwreck their faith and others (cf. 1 Tim 2:19, 4:16).
Application Question: Why is orthodoxy (what one believes) just as important as orthopraxy (what one practices)? How can we be faithful in both?
Paul adds, “And these also must be tested first and then let them serve as deacons if they are found blameless” (v. 10). The implication of this is that potential deacons have served the church for some time in an unofficial capacity and proved themselves faithful. No doubt, this includes faithfully attending service, serving whenever there is a need, and seeking to excel in their devotional life and their knowledge of God’s Word, among other things.
As with elders, the church is not, in a sense, choosing them, they are simply recognizing who God has chosen, as manifested by their works. Deacons excel in serving and therefore the church simply recognizes what God is doing through them.
Sadly, in many churches, instead of recognizing God’s work in people, they put people in an office with the hope they will step up and become servants. In actuality, we can hurt people by doing this. In talking about elders, Paul said if we put someone unprepared in the position he could fall into the judgment and trap of Satan (3:6-7). He could become prideful and therefore be judged by God or succumb to other temptations, as spiritual warfare increases with the position. Before selecting deacons, they must be observed and found blameless in their previous service. As Luke 16:10 teaches, if they have been faithful with little, they will be faithful with much.
Warren Wiersbe’s comments on how many biblical leaders first began as servants are helpful:
It is worth noting that quite a few leaders mentioned in the Bible were first tested as servants. Joseph was a servant in Egypt for thirteen years before he became a second ruler in the land. Moses cared for sheep for forty years before God called him. Joshua was Moses’ servant before he became Moses’ successor. David was tending his father’s sheep when Samuel anointed him king of Israel. Even our Lord Jesus came as a servant and labored as a carpenter; and the Apostle Paul was a tentmaker. First a servant, then a ruler.8
Are you being a faithful servant right where you are? Only then can God give you more responsibility. If you’re unfaithful, he will take away the responsibility you already have (cf. Matt 25:28-29).
Application Question: What are some ways church members can get involved with serving in the church?
In 1 Timothy 3:12, he says, “Deacons must be husbands of one wife...” As mentioned before with elders, this does not refer to one’s marital status. It literally can be translated a “one-woman man.” If they are married, they must be faithful to their wife. If not, they must be pure in their conduct with the opposite sex.
Elders and deacons often counsel and minister to women. In those days, this was especially true with the widows and single women (cf. Acts 6:1-6, James 1:27). For that reason, they needed to be pure in thought, word, and deed, lest they be tempted.
Again, this is not only true about the spiritual leaders of the church. This is a characteristic of all faithful servants. They are striving to be holy in the area of purity in order to not stumble or cause others to. Whether single or married, they must wisely set boundaries with the opposite sex so that their conduct will not open doors to temptation or sin or be questioned by others. Sexual impurity is a tremendous stronghold that destroys the witness and ministry of many Christians.
Are you walking in holiness with the opposite sex in word, mind, and deed?
Application Question: What are some wise boundaries for ministering to and with the opposite sex?
In addition, 1 Timothy 3:12 says that deacons must be “good managers of their children and their own households.” As with the elders (v. 4-5), faithfulness at home is a proving ground for ministry. First Timothy 5:4 says our first ministry is our family. Therefore, one who is unfaithful with shepherding their children, caring for their wife, and other aspects of household management, will be unfaithful serving the church.
No doubt, one of the major areas Christ will look at when judging the faithfulness of his servants is their family life. Did they train their children in the Lord? Did they love them and provide for them? Were they faithful brothers, sisters, sons, daughters, husbands or wives? Sadly, many have bad priorities. They prioritize ministry, work, friendships, entertainment, and many other things before their family, and therefore, they will be found unfaithful before our Lord. Faithful servants care for their families first.
Are you running your household well? Are you cultivating the faith of family? Is your family first?
Application Question: Why is it so common for spiritual leadership to neglect their family for ministry? How can we avoid this sin? In what ways is God calling you to prioritize family ministry?
Finally, Paul describes the rewards faithful deacons receive. He says, “For those who have served well as deacons gain a good standing for themselves and great boldness in the faith that is in Christ Jesus” (v. 13).
Observation Question: What rewards do faithful deacons receive and what do they represent?
What does this mean? The word translated “standing” can be translated “rank, degree, or base.”9 It seems to refer to respect and honor from God and man. It may even imply a promotion. Those who are faithful shall be blessed by God here on earth and in heaven.
What does this mean? It seems Paul is saying that as deacons faithfully serve God, they will gain great confidence and boldness in sharing their faith with others.
No doubt, we see both of these rewards in the narrative of the first deacons in Acts 6. Philip and Stephen were ordained to care for widows, but later on we see that Philip and Stephen both became powerful preachers and miracle workers (Acts 6-8). In fact, Stephen demonstrated tremendous boldness as he rebuked the Jews and the Sanhedrin—leading to his martyrdom (Acts 7).
Certainly, we see these rewards with Christ as well—the prototypical servant. He did not come to be served but to serve (Mk 10:45). He humbled himself and took the form of a servant (Phil 2:7). On the earth, he served and sought the benefit of others and not his own. He cared for the poor, the sick, and the marginalized, and ultimately died for all. And because of this, God gave him a name above every name. Christ humbled himself to serve others and God exalted him (Phil 2:10-11). God fights against the proud but gives grace to the humble (James 4:6).
Are you humbling yourself to faithfully serve God and others? If so, God will reward you.
Application Question: In what ways should the prospect of reward encourage us to be more faithful in serving others? How have you experienced greater boldness in the faith, as a result of faithful service?
Likewise also their wives must be dignified, not slanderous, temperate, faithful in every respect.
1 Timothy 3:11
Interpretation Question: In verse 11, is Paul referring to the deacons’ wives as translated by the NET or to women (i.e. deaconesses), as in the NIV 2011?
In the midst of talking about deacons, Paul says, “Likewise also their wives must be dignified, not slanderous, temperate, faithful in every respect” (v. 11). There is some controversy over this text. Is he referring to the wives of deacons, as translated by the NET, KJV, and the NASB, or to the role of the deaconess, as in the NIV 2011?
Those who believe Paul is talking about the wives of deacons make the argument that it is awkward for Paul to place the requirements for deaconesses in the middle of talking about deacons. Why not wait until he finished teaching about deacons? Those who hold this position typically would not accept female deacons. For them, both the elder and the deacon offices are reserved for men.
However, there is strong evidence that 3:11, in fact, refers to female deacons. Why is this interpretation most likely?
Interpretation Question: What are some arguments for interpreting it as “women” instead of “wives” in 1 Timothy 3:11—thus allowing for deaconesses?
Now, we will consider the essential qualities of a deaconess.
Again, as with male deacons, they must be serious about the faith and live it out in a manner that draws respect from everybody. There should be an awe about how these women live out their faith.
This can also be translated “not malicious talkers,” “not false accusers,” or “not devils.”10 They must not be gossips—spreading rumors or lies around the church. They use their tongues to build up and not break down.
This means they practice self-control and restraint. They are not drawn to any excesses that might dull their spiritual discernment. This includes their eating and drinking, their entertainment, and how they handle their emotions. They demonstrate self-mastery which allows them to think clearly and help others more effectively.
“Faithful in every respect” can also be translated “trustworthy in everything.” This refers not only to their Christian faith but also to their word in general. They always follow through. They can be counted on and trusted with various tasks, truths, and secrets.
Though not having an official position, many women serve this role in the church. They do much of the behind the scenes work: they pray, administrate, counsel, and even teach, but not in a manner where others often see or give them praise. They are the backbone of the church’s ministry, and as Paul says in verse 13, they achieve an excellent standing before God and great assurance in the faith (v. 13). God will abundantly reward them for their faithful service here on earth and one day in heaven.
Application Question: What faithful women have strongly inspired or challenged your faith and how?
Deacons and deaconesses are official servants of the church. As the ministries in the church grow, they are officially recognized to support the ministry of the elders. As we consider them, we must remember that God has called all of us to be faithful servants and that one day, he will reward the faithful (Matt 25:23). As we close, let’s consider a few more characteristics of faithful servants.
Application Question: What are some other characteristics of faithful servants?
In Philippians 2:4, Paul said: “Each of you should be concerned not only about your own interests, but about the interests of others as well.” Our questions should not be, “What do I want or need?” and “How can the church fulfill my needs?” but “What does the church need?” and “How can I help fulfill those needs?” Sadly, most people join churches primarily based on how the church can serve them and not how they can serve the church. Servants put the needs of others before their own.
Some people always seek to do great things but are never willing to do little things. True servants are willing to perform both great and menial tasks. Certainly, we have a great example of this in Christ. When there was no one to wash his disciples’ feet, he got down on his knees and performed the chore of a slave as he washed the feet of his disciples (John 13). Faithfulness with little leads to faithfulness with much.
In Matthew 6:3, Jesus said: “‘But when you do your giving, do not let your left hand know what your right hand is doing, so that your gift may be in secret. And your Father, who sees in secret, will reward you.’” Christ called for his disciples to practice serving in secret. They should only care about the applause of heaven and not of men. Christ also said this to his disciples about serving: “So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; we have only done what was our duty’” (Luke 17:10).
Can you serve without the applause of men? Is the Lord’s applause enough?
First Peter 4:10-11 says,
Just as each one has received a gift, use it to serve one another as good stewards of the varied grace of God. Whoever speaks, let it be with God’s words. Whoever serves, do so with the strength that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong the glory and the power forever and ever. Amen.
Each of us has at least one spiritual gift. We must know what our gifts are and employ them in service to Christ and his church. Certainly, at times God will call us to serve outside of our gifts, and when he does, he provides grace. But we must know our specific gifts so that we can faithfully employ them to build up the church (cf. 1 Cor 12:7).
Are you faithfully using your gifts to serve others? In what ways is God calling you to grow in being more of a servant?
Application Question: As we’ve considered the essential qualities of deacons and deaconesses, how is God challenging you to grow as a faithful servant? Are there any specific qualities he is calling you to work on?
1 Accessed 4/16/16 from https://bible.org/seriespage/lesson-10-servants-official-and-otherwise-1-timothy-38-13
2 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 83). Wheaton, IL: Crossway Books.
3 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2088). Nashville: Thomas Nelson.
4 Accessed 4/16/16 from https://bible.org/seriespage/lesson-10-servants-official-and-otherwise-1-timothy-38-13
5 MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 125–126). Chicago: Moody Press.
6 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 221). Wheaton, IL: Victor Books.
7 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2088). Nashville: Thomas Nelson.
8 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 222). Wheaton, IL: Victor Books.
9 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 222). Wheaton, IL: Victor Books.
10 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 222). Wheaton, IL: Victor Books.
I hope to come to you soon, but I am writing these instructions to you in case I am delayed, to let you know how people ought to conduct themselves in the household of God, because it is the church of the living God, the support and bulwark of the truth. And we all agree, our religion contains amazing revelation: He was revealed in the flesh, vindicated by the Spirit, seen by angels, proclaimed among Gentiles, believed on in the world, taken up in glory.
1 Timothy 3:14-16 (NET)
What is God’s mission for the church?
For some the church is a social network—a place to meet like-minded people. For others, it’s a place to help raise their children. For others, it is a place for social justice—helping the poor, the trafficked, and the unborn. How we view something affects how we treat it. What is God’s view of the church and, therefore, God’s mission for it?
In 1 Timothy, Paul writes a letter about God’s expectations for church conduct. In fact, in 1 Timothy 3:15, he gives three metaphors of the church—three ways God views it. The church is a family, the assembly of God, and the support (pillar) and bulwark (foundation) of the truth.
What do these metaphors teach us about God’s mission for the church? How can we, as individuals and congregations, help the “Church” fulfill God’s directives?
Big Question: What does Paul’s three metaphors teach us about God’s mission for the church?
I hope to come to you soon, but I am writing these instructions to you in case I am delayed, to let you know how people ought to conduct themselves in the household of God …
1 Timothy 3:14-15
The word “household” can also be translated “house”—referring to a building. However, most likely this is metaphorical language for a family or household since it is translated this way three times in verses 4, 5, and 12. Paul said this in Ephesians 3:14-15: “For this reason I kneel before the Father, from whom his whole family in heaven and on earth derives its name” (NIV 1984). The church is God’s family. It is full of brothers, sisters, mothers, and fathers (cf. Matt 12:48-49). In fact, even though Christ is our God, he is called our brother in Romans 8:29. It says, “because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.” Therefore, the reality that the church is God’s family should affect how we treat each other.
Application Question: How should we apply the fact that we are God’s family?
First Timothy 5:1-2 says, “Do not address an older man harshly but appeal to him as a father. Speak to younger men as brothers, older women as mothers, and younger women as sisters—with complete purity.” Paul taught Timothy to treat older men and women with respect, as we would our parents. We must encourage and challenge younger men as brothers. We must guard younger women as sisters, with absolute purity.
This should specifically be applied to how people treat the opposite sex in a dating or courting relationship. They should be treated as natural brothers or sisters with absolute purity. This means if a guy wouldn’t do it with his natural sister, he shouldn’t do it with his spiritual sister. Paul establishes strict sexual boundaries when he says, “complete purity.” If couples handle their pre-marriage relationships this way, they do well.
Are you showing familial love to the members of your church? This also implies openly sharing problems and hardships. It means bearing the burdens of others. It means working hard to reconcile when conflicts arise. It means always seeking the best for others, as one would with a mother, father, brother, sister, son, or daughter. In fact, it is a good practice to refer to each other with familial terms, as was common in the New Testament. Paul called Timothy his son in the faith (1 Tim 1:2). He writes to congregations calling them brothers (Rom 12:1). Since, we are family, we should display familial love towards one another.
Galatians 6:10 says, “So then, whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith.” Here in this text, Paul calls for believers to prioritize the body of Christ over others. In a natural family, the members feel a responsibility to participate in family gatherings such as dinners, outings, or vacations. This should be true with church family as well. If they are gathering for Sunday worship, mid-week Bible study, prayer, a retreat, a mission trip, etc., members should feel a responsibility to be involved. Church must be our priority.
Sadly, for many, church is not a priority. It is something occasionally attended with little to no commitment. It is family in name only.
Is the church and its members your priority? This priority is particularly revealed when there are opportunities to serve. Paul says that we should do good to all, but especially to the family of believers. Is there a need? Is someone struggling physically, emotionally, or financially? Let us take on that burden, as we would with our natural family.
In 1 John 1:3, John said, “What we have seen and heard we announce to you too, so that you may have fellowship with us (and indeed our fellowship is with the Father and with his Son Jesus Christ).” The apostles taught of their experience with Christ so that others might have fellowship with them and God. The implication of this is that the more we know God, the more we have genuine fellowship with one another. Our relationships with God and the church are like a triangle; God is at the top and the individual and other church members are on opposite sides. The closer we get to God, the closer we get to one another, and consequently, the more fellowship we have with the body of Christ.
Therefore, if we are growing in Christ—knowing him and his Word more—we will naturally grow in fellowship with one another. This is why so many in the church never really get involved or get to know people in the church; it’s because they are not growing spiritually. Knowing God naturally leads to knowing and being intimate with his family.
Essentially, our horizontal relationships reflect our vertical relationship, and our vertical relationship reflects our horizontal relationships. If we are in discord with others, we can be sure we are in discord with God. Christ said if we don’t forgive one another, God will not forgive us (Matt 6:15), and if we forgive others, God will forgive us (Matt 6:14). Our horizontal reflects our vertical.
What do your relationships with others say about your relationship with God? Are you growing in fellowship with God and therefore in fellowship with others? This is an important principle for friendships, marriages, and church relationships. The more we know God, the more fellowship we will have with one another.
Application Question: How have you experienced your horizontal relationships reflecting your vertical relationship and vice versa? Are there any relationships God is calling you to make right so you can be closer to him (Matt 5:23-24)?
I hope to come to you soon, but I am writing these instructions to you in case I am delayed, to let you know how people ought to conduct themselves in the household of God, because it is the church of the living God …
1 Timothy 3:14-15
Next, Paul calls believers the “church of the living God.” “Church” or “assembly” was actually “a non-religious word for a group of people called together for a purpose.”1 It actually means “those called out”2 and was used of political assemblies (cf. Acts 19:29, 32). Believers are called together for worshiping and obeying the living God.
“Living God” was a commonly used phrase in the Old Testament that emphasized the difference between the pagan religions and Judaism. David said this about Goliath, “For who is this uncircumcised Philistine, that he defies the armies of the living God?’” (1 Sam 17:26). The Jews worshiped the living God, while the other nations worshiped dead idols. This was certainly true in Timothy’s context, where the pagans in Ephesus worshiped the goddess Diana. In Ephesus, a tiny congregation worshiped the living God while everybody else worshiped dead idols.
Application Question: What applications can we take from the fact that believers are the assembly of the living God?
Consider the following verses,
For where two or three are assembled in my name, I am there among them.”
Matthew 18:20
Do you not know that you are God’s temple and that God’s Spirit lives in you?
1 Corinthians 3:16
When the church gathers together, God meets with them. Martin Luther said, “At home in my own house there is no warmth or vigor in me, but in the church when the multitude is gathered together, a fire is kindled in my heart and it breaks its way through.”3 John Stott said,
When the members of the congregation are scattered during most of the week it is difficult to remain aware of this reality. But when we come together as the church (ekklēsia, ‘assembly’) of the living God, every aspect of our common life is enriched by the knowledge of his presence in our midst. In our worship we bow down before the living God. Through the reading and exposition of his Word we hear his voice addressing us. We meet him at his table, when he makes himself known to us through the breaking of bread. In our fellowship we love each other as he has loved us. And our witness becomes bolder and more urgent. Indeed, unbelievers coming in may confess that ‘God is really among you’.4
It is interesting to consider the applications of God dwelling among Israel in the OT. Because God dwelled among them (Ex 29:45), they were constantly reminded to be holy, even in how they used the bathroom. Consider Deuteronomy 23:12-14,
You are to have a place outside the camp to serve as a latrine. You must have a spade among your other equipment and when you relieve yourself outside you must dig a hole with the spade and then turn and cover your excrement. For the Lord your God walks about in the middle of your camp to deliver you and defeat your enemies for you. Therefore your camp should be holy, so that he does not see anything indecent among you and turn away from you.
It is no different for us. Just as God moved about Israel’s camp in the Old Testament, he moves among us when we gather to worship. We must remember that we are God’s temple—the assembly of the living God who is among us. Therefore, let us get rid of sin and everything that might dishonor him, so that he won’t remove his blessing from us (cf. 2 Cor 6:14-7:1). Is there discord in our relationships? Let us seek unity. Is there bitterness in our hearts? Let us repent and give thanks. Our God is among us in worship. Our God is a holy God, and therefore, we must be holy and reverent (cf. 1 Peter 1:16).
Hebrews 10:24-25 says,
And let us take thought of how to spur one another on to love and good works, not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near.
If God is really among us, how much more should we seek to gather together, especially as the day of his return approaches. We should not neglect the assembly but constantly gather together to spur one another towards love and good deeds.
We are the assembly of the living God. Those who have forgotten this show up to worship without a sense of reverence or neglect it all together. They have forgotten their calling. God called them out of the world so he could meet with them in a special way in the public gathering. If we don’t know God’s mission, we won’t fulfill it.
Application Question: What are your thoughts and feelings about the reality of the living God being among us in corporate worship? How would this affect individual believers if they really had a concept of this?
I hope to come to you soon, but I am writing these instructions to you in case I am delayed, to let you know how people ought to conduct themselves in the household of God, because it is the church of the living God, the support and bulwark of the truth. And we all agree, our religion contains amazing revelation: He was revealed in the flesh, vindicated by the Spirit, seen by angels, proclaimed among Gentiles, believed on in the world, taken up in glory.
1 Timothy 3:14-16
Interpretation Question: What does Paul mean by calling the church the pillar of the truth?
Finally, Paul calls the church the “support and bulwark of the truth.” It can also be translated as “the pillar and foundation of the truth.” What does he mean by this? We will first consider what a pillar is. Pillars served three primary functions in those days: (1) They supported statues and roofs. (2) They thrusted them high so all could see.5 (3) In addition, they were set up in marketplaces so notices could be published on them.6 The Ephesians would relate to this since the Temple of Diana had over 127 pillars.7 However, they also would be challenged since being a pillar of the truth is a function of the church. The church is not primarily to be seen but to support, lift up, and publish the truth so that all can see and know. Philippians 2:14-16 says,
Do everything without grumbling or arguing, so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world by holding on to the word of life…
It can also be translated “hold forth” the word of life (KJV). This is the job of the church. We are called to hold forth the truth in a day when people don’t want truth—a day when people are content to follow the lies of the enemy.
Interpretation Question: What does Paul mean by calling the church the foundation of the truth?
How is the church the foundation of the truth? Foundations hold buildings firm so they don’t collapse, especially when storms come. In a similar way, the church holds the truth firmly—keeping it from decay or being lost.
Paul calling the church the foundation of the truth is particularly interesting, since he calls the truth the foundation of the church in Ephesians 2:20. It says, “built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone.” The church is built on the doctrinal foundation of the apostles and prophets. How can these both be true? John Stott gives an apt answer to this question. He says,
When Paul taught that the truth is the foundation of the church,75 he was referring to the church’s life and health: the church rests on the truth, depends on it, cannot exist without it. But when he taught that the church is the foundation of the truth (3:15), he was referring to the church’s mission: the church is called to serve the truth, to hold it fast and make it known. So then, the church and the truth need each other. The church depends on the truth for its existence; the truth depends on the church for its defence and proclamation.8
Application Question: How can churches and individual Christians fulfill God’s call to be the pillar and foundation of the truth?
This should not need to be said, but sadly, it does. Many Christians don’t believe the Bible anymore. They don’t believe what it teaches about creation, salvation, men’s and women’s roles, or eternity. We are raising a generation of Christians that don’t believe the Bible. Of those who do, many pick and choose what to believe. Paul said this, “Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness, that the person dedicated to God may be capable and equipped for every good work” (2 Tim 3:16-17). He didn’t say “SOME” Scripture but “EVERY” Scripture. Jesus said this in Matthew 4:4, “Man does not live by bread alone, but by every word that comes from the mouth of God.” Again, it’s not “SOME” words but “EVERY” word.
If the church is going to be the pillar and foundation of the truth, we must believe every word of Scripture and not just some of it. Do you believe God’s Word?
Second Timothy 2:15 (KJV) says, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” One of the reasons many Christians have wrong doctrine is because they don’t work hard at studying Scripture. They simply accept what their parents and pastors told them, instead of affirming it themselves. The Bereans were called noble because they tested Paul’s teaching to see if it was true (Acts 17:11). If we don’t diligently study Scripture, instead of upholding truth, we will uphold, live by, and possibly teach false doctrine and therefore won’t be approved by God (cf. Matt 5:19, 2 Tim 2:15).
James 1:22 says, “But be sure you live out the message and do not merely listen to it and so deceive yourselves.” If the church is going to be the pillar and foundation of the truth, it must not only have orthodoxy but orthopraxy. It must hold to sound doctrine and live it out. Sadly, many people are pushed away from God, the church, and the truth because so many Christians don’t practice what they preach. When living in sin, instead of affirming the truth, we discredit it. First Timothy 4:16 says, “Be conscientious about how you live and what you teach. Persevere in this, because by doing so you will save both yourself and those who listen to you.”
Are you affirming the truth by practicing it?
Matthew 28:19-20 says,
Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age.”
Each one of us is called to make disciples by teaching them everything Christ commanded, which includes all of Scripture. When Christians cease to teach the Word of God because it is unpopular, because people don’t want to hear it, or for fear of consequences, they fail to be pillars and foundations of truth. Sadly, that is exactly what the church is doing today. They hide the lamp of God’s Word and condemn themselves and the world in the process (cf. Matt 5:15). When this happens, those seeking for truth can’t find it in the world or in the church.
Will you teach the truth—publishing it for all to see? As in all periods of history, the truth is under attack today. The foundations of society are crumbling because most people no longer believe in objective truth. Therefore, one can choose whatever gender they want to be, they can redefine marriage, they can murder innocents, and anyone who proclaims absolute truth is scorned. Here is a time that the church must again hold forth the truth and publish it for all to see, even though it’s unpopular. We must proclaim the truth in season and out of season (2 Tim 4:2)—when it’s popular and when it’s not. Will you proclaim it?
Interpretation Question: Why does Paul talk about the mystery of godliness after referring to the church as the pillar and foundation of the truth in verse 16?
After talking about the church’s duty to the truth, Paul describes the primary content of that truth in verse 16 (NIV). He says,
Beyond all question, the mystery from which true godliness springs is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.
It seems that Paul is quoting an early church hymn with six stanzas.9 The hymn is Christological and gospel-centered. Christ is the truth that the church must teach, and he is the mystery from which true godliness springs.
Observation Question: What are the six parts of the hymn and what do they refer to?
This is the historical truth that the church must never lose and proclaim to all. Christ—the Son of God—was a real historical person. He was empowered by the Holy Spirit from birth. He lived a perfect life and died for the sins of the world, so that whosoever believes in him should not perish but have everlasting life (John 3:16). Paul said this in 1 Corinthians 2:1-2:
When I came to you, brothers and sisters, I did not come with superior eloquence or wisdom as I proclaimed the testimony of God. For I decided to be concerned about nothing among you except Jesus Christ, and him crucified.
He must be the truth that the church proclaims and protects. Are you still proclaiming Christ? Are you proclaiming him through your life? That is the mission of the church.
Application Question: In what ways is truth being attacked by governments and education systems throughout the world? How can the church remain faithful in cultures who hate truth? In what specific ways is God challenging you to stand firm as a pillar and foundation to the truth?
If we don’t know the purpose of something, it is prone to abuse. The church is God’s called out ones. He assembled the church with a plan—a mission—and it is good for us to consider his directives repeatedly so that we don’t neglect or forget them.
Are you helping the church fulfill its mission?
1 Guzik, D. (2013). 1 Timothy (1 Ti 3:14–15). Santa Barbara, CA: David Guzik.
2 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 223). Wheaton, IL: Victor Books.
3 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 91). Wheaton, IL: Crossway Books.
4 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (pp. 104–105). Downers Grove, IL: InterVarsity Press.
5 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 105). Downers Grove, IL: InterVarsity Press.
6 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2090). Nashville: Thomas Nelson.
7 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 135). Chicago: Moody Press.
8 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (pp. 105–106). Downers Grove, IL: InterVarsity Press.
9 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 93). Wheaton, IL: Crossway Books.
10 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 107). Downers Grove, IL: InterVarsity Press.
Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits and demonic teachings, influenced by the hypocrisy of liars whose consciences are seared. They will prohibit marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. For every creation of God is good and no food is to be rejected if it is received with thanksgiving. For it is sanctified by God’s word and by prayer.
1 Timothy 4:1-5 (NET)
How can we guard our faith and others’ against apostasy?
Scripture commonly teaches about the temptation to fall away from the faith. There are many raised in Christian homes, taught the faith as children, and even who served in full time ministry, who eventually fall away. Statistically, seventy-five percent of Christian youth fall away from the faith after high school and never return.1
This should not be surprising as this is taught throughout Scripture. When Paul says, “the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits,” he could be referring to a revelation he just received, something he taught in the past as with the Ephesians elders (Acts 20:29-30), or something taught in various parts of Scripture. Moses warned about false prophets trying to lead people away from God in Deuteronomy 13:12-18. Jesus warned about false prophets in the Sermon on the Mount (Matt 7:15-16), and many other New Testament passages warn about it as well. Consider the following verses:
“Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations because of my name. Then many will be led into sin, and they will betray one another and hate one another. And many false prophets will appear and deceive many, and because lawlessness will increase so much, the love of many will grow cold. But the person who endures to the end will be saved.
Matthew 24:9-13
Let no one deceive you in any way. For that day will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction. He opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat in God’s temple, displaying himself as God.
2 Thessalonians 2:3-4
Christ taught that the end times would be marked by a massive exodus of believers from the faith. There will be both tremendous persecution and false teaching causing this exodus. Paul said the same thing in 2 Thessalonians about the end times. Before Christ’s return, there will be a great rebellion. People, including professing believers, will begin to follow the Anti-Christ. However, as mentioned, this warning is not just for some future time; it is for today. Hebrews 3:12 says, “See to it, brothers and sisters, that none of you has an evil, unbelieving heart that forsakes the living God.”
When Paul says, “in the later times,” this refers to the age between Christ’s first coming and second coming. Hebrews 1:2 says, “in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world.” In 1 John 2:18, the apostle John calls this the last hour. We are in the last days, as we await Christ’s coming, and these days will be marked by increasing apostasy—those who profess Christ and enjoy fellowship in the church but fall away.
John MacArthur said:
As the revelation from the Spirit in Scripture shows, apostasy is predictable, and inevitable. There will always be those who make a temporary response to the gospel, but have no genuine faith in God. We should not be surprised when they leave, and should remember the words of John, “They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, in order that it might be shown that they all are not of us” (1 John 2:19).2
Those who depart from the faith were never truly saved—the seed of the gospel never produced true conversion in them. If it had, they would have continued. As we consider this passage, we must ask ourselves how can we protect ourselves and others from falling away.
Big Question: What does Paul teach about this increased apostasy in the last days and how can we guard ourselves and others from it?
Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits and demonic teachings
1 Timothy 4:1
After telling Timothy of how apostasy will mark the last days, he reveals the instigators of these apostasies—demons. For many this is a hard concept to accept. Scripture teaches that not only did God create the seen universe but also an unseen universe including angels and demons. Satan and his demons are intent on destroying and perverting God’s will for all creation, but especially believers. Ephesians 6:12 says: “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world rulers of this darkness, against the spiritual forces of evil in the heavens.” There is a constant war going on in the heavens, of which believers are involved.
In this war, Satan uses demons and demonic doctrines to keep unbelievers away from God and to draw Christians into apostasy. Second Corinthians 2:11 (NIV) says, “in order that Satan might not outwit us. For we are not unaware of his schemes.” We must be aware of Satan’s tactics if we are not going to be outwitted by him, and his tactic is to tempt believers to turn away from God.
Remember what Christ said to Peter in Luke 22:32, “but I have prayed for you, Simon, that your faith may not fail. When you have turned back, strengthen your brothers.’” When Satan tempted Peter right before Christ went to the cross, his intention was not just for Peter to stumble and deny Christ. His intention was for Peter to fall fully away from the faith. Therefore, Christ prayed for his faith that it would not fail. And it did not. God heard Christ’s prayer and kept the faith of Peter, so he wouldn’t fall away. However, this is Satan’s end-game for all believers. He wants them ultimately to commit apostasy.
Was that not Satan’s temptation with Job? He wanted Job to curse God to his face—he wanted him to turn his back on God in rebellion. It is the same for us.
If we are going to guard against apostasy, we must recognize it as Satan’s primary objective. His ultimate desire for every Christian is apostasy. When we truly recognize this, it will encourage us to not play around with sin and worldliness. Falling into sin is not our enemy’s ultimate objective—it is total apostasy. Are you guarding yourself and others?
Application Question: How have you seen or experienced the apostasy of others? Why did these people turn away from the faith?
influenced by the hypocrisy of liars whose consciences are seared.
1 Timothy 4:2
Observation Question: How does Paul describe false teachers?
After leaving the demonic source of these false doctrines, he focuses on the demonic agents—false teachers. Demons use professing Christian teachers to lead others away from God. Second Corinthians 11:14-15 says:
And no wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions.
How can we recognize these false teachers so not to be led astray by them? Jesus said that we would know them by their fruits (Matt 7:16). Paul discusses some of those fruits in this text. He calls it “the hypocrisy of liars” or, it can be translated as calling them, “deceitful lie-speakers.” These people don’t even believe their own teaching. They preach one thing and practice another. Where the mark of a true teacher is honesty and integrity, these teachers have none.
How did these Christian teachers become so deceitful?
It seems their flaw was that they tampered with their consciences. Paul said their “consciences are seared.” This refers to the common practice of owners branding slaves and cattle.3 When slaves and cattle were branded, a hot iron was used, which seared their nerve endings in such as way that they couldn’t feel anything in those spots. This is what happened to these false teachers. They practiced dishonesty, sexual immorality, etc., so long that their consciences were no longer sensitive to their sin. Their consciences no longer warned them when they sinned and no longer praised them when they did good. Therefore, they became candidates for demonic persuasion.
This is sobering to consider. God surveys the church for people with right hearts whom he can use greatly for the kingdom. Second Chronicles 16:9 says that the Lord’s eyes go to and fro throughout the earth searching for one whose heart is right toward him so he can strengthen him. In the same way, Satan’s eyes go to and fro throughout the earth (and the church) seeking for people whose hearts no longer work—their consciences have become seared—and therefore, he is able to use them for his own end.
Satan looks for the Judas. He preaches God’s Word, casts out demons, and heals people, but all the while loving money. Judas, then, starts to steal money while still teaching others to not steal. At that point, Judas became a candidate for demonic persuasion and possession. Certainly, this happens throughout the church. People lead small groups, Sunday school classes, and services—teaching others to practice the truth and yet all the while living in sin. Satan looks at this person and says, “This is somebody I can use to lead others away from God!” His candidates are legion; sadly, they may even outnumber God’s candidates.
No doubt, this was also happening in Ephesus; Paul warned the elders in Acts 20 that from their own number people would rise up teaching perverse doctrines and destroying the sheep.
Application Question: How can we guard ourselves from becoming agents of demons—falling away from God and leading others astray?
To avoid becoming agents of demons, we must, obviously, keep tender consciences instead of hardened ones. Paul said in Acts 24:16, “This is the reason I do my best to always have a clear conscience toward God and toward people.” He warned Timothy, “you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith” (1 Tim 1:19)
How can we keep a sensitive conscience?
Are you keeping a clear conscience—protecting yourself from demonic persuasion?
Application Question: Is there an area of conscience that you are currently struggling with? What is it? How is God calling you to resolve it?
They will prohibit marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth.
1 Timothy 4:3
Observation Question: What are characteristics of false teaching, as discerned from 1 Timothy 4:3?
Next, Paul describes the false teaching. He says, “They will prohibit marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth.” As we consider what he says, we can discern several characteristics of false teaching, which will help us guard against deception.
One might have expected the errant teaching to deny the Trinity, the deity and/or humanity of Christ, or the inerrancy of Scripture; however, it does not. When Satan attacks, he typically seeks ground more easily yielded. The teachers focused on seemingly minor doctrines such as the forbidding of marriage and specific foods.
Why does demonic doctrine often focus on minor areas? Paul said this about sin in general, “Don’t you know that a little yeast affects the whole batch of dough?” (1 Cor 5:6). Just as a little yeast or leaven spreads throughout an entire cake causing it to rise, so does sin and false teaching spread throughout our lives and the church. Satan takes ground on one minor area of doctrine. Then he takes ground on another minor area, and sooner or later one’s whole faith is leavened with false doctrine.
I have noticed this with many teachers. They are clearly off on one specific area and then it becomes clear that they are off on many areas. False teaching spreads. This happens, in part, because how we interpret a specific doctrine or Scripture, sets a pattern for how we interpret other Scriptures. Our method of interpretation leads us to wrong doctrine in other areas.
This should be a strong warning to us because the reality is that none of us have perfect doctrine, and we won’t until heaven. Nevertheless, the areas where we are off are the very areas Satan will attack us and others—leading us further and further away from the truth, even to apostasy if possible. Satan just wants a little ground at first, and we must be careful to not yield it.
When Satan lied to Eve about the tree, there was an element of truth to it. She would be more like God, for God was aware of both good and evil. However, this knowledge was not a good thing, as Satan implied. There was also an element of truth when Satan told Eve that she would not die, as she didn’t die immediately. There was truth and error mixed, and this is true of most false doctrine, which makes it hard to discern.
Specifically, when considering these two attacks in the later days (v. 3), Paul taught that singleness was good for those with the gift of singleness. It allowed them to focus on God without distraction (1 Cor 7). And fasting when combined with prayer is spiritually enriching. However, the New Testament does not forbid the eating of any foods and nor does it condemn marriage.
False teaching typically has an element of truth to it, and therefore, we must be very discerning.
The false teaching attacking Ephesus had elements of legalism, as it added to God’s Word. It called for people to abstain from marriage and specific foods. It seems that the false teaching attacking Ephesus was pre-Gnostic. Gnostics believed that the body was evil and the spirit was good. Therefore, this either led them to abstain from pleasures through rigorous discipline or it led to indiscriminate enjoyment of all pleasures, including sinful ones. For some, they said, “Well, all God cares about is our spirit and therefore what we do with our body doesn’t matter.” They foolishly separated the body and spirit—not realizing that God cares for both. One day, he will resurrect our bodies—he is not content with disembodied spirits.
These are both common aspects of false teaching—legalism and license. Satan used both in his first temptation in the Garden. He first said to Eve, “Did God say that you could not eat from any trees in the Garden?” He tried to make God overbearing—the ultimate kill-joy. In that, he taught legalism by adding to Scripture—God had only forbidden one tree. Then he said, “God did not say you could not eat from the Tree of the Knowledge of Good and Evil.” In that, he taught license—taking away from God’s Word.
Legalism is the following of man-made rules with the hope of being justified in God’s sight. It leads to pride and judgmentalism, as people compare themselves with others. One of the problems with legalism is that it doesn’t change the heart (cf. Col 2:23); it only affects outward behavior. One can abstain from marriage and not eat meat, and it won’t make a person holy. Man is prone to this temptation because it appeals to our prideful nature. Although we can’t change our hearts apart from grace, we can change our actions. It also appeals to our judgmental nature, as we condemn others in order to build ourselves up. Legalism is attractive to our flesh and so we must be careful of it.
As for license, man is particularly prone to this temptation as well, since it caters to our lusts. In 2 Peter 2:18-19, Peter talks about how false teachers lead believers into license. He said,
For by speaking high-sounding but empty words they are able to entice, with fleshly desires and with debauchery, people who have just escaped from those who reside in error. Although these false teachers promise such people freedom, they themselves are enslaved to immorality. For whatever a person succumbs to, to that he is enslaved.
As mentioned, Satan’s attack on Eve was towards license—to break God’s commands. When she looked at the fruit, she saw that it was good for food and pleasing to the eye, so she ate. That’s what Satan does with license. He tempts people to look at enticing things that their flesh already desires: greed (as seen with the prosperity gospel), lust (as seen in liberal traditions who accept homosexuality and sexual immorality), pride (as with the self-esteem gospel), etc.
The forbidding of marriage was seen in the early church with monks. For long periods of church history, it was considered more spiritual to reject marriage. With Catholic theology, this teaching continues with priests and nuns. However, this is a part of the demonic doctrines common in the last days. Marriage is good and singleness is good for those God gifts in those areas.
The forbidding of specific foods has also been a common lie taught by demons from the inception of the church. Much of it comes from a misuse of the Old Testament laws. Many forbid the eating of pork and certain animals.
Again, these seem like minor issues, but this is just Satan’s entry point into a believer’s mind. He ultimately wants them to abandon essential doctrines as well.
Personally, I was saved in a very legalistic church: women weren’t allowed to wear pants; believers weren’t supposed to drink alcohol (even socially), go to the movies, or listen to secular music. Now, these man-made rules came from good intentions. Women should not cause men to lust. Believers should guard their temple including their body and mind. However, the problem is that none of these are clearly forbidden in Scripture and, therefore, are man-made rules.
Commonly, youth from these types of churches fall away from God when they get older. The problem with these man-made rules, though the intention behind them is good, is that there is often no God-given grace to keep them. The Holy Spirit has already given us God’s Word, and we don’t need to add to it. We must leave room for the Holy Spirit to specifically speak to people about certain issues. For some, he may call them to not drink, go to the movies, or listen to secular music. Many of these, I have chosen to practice out of personal conviction, prompted by the Spirit, and therefore, there is grace to keep them. As with the rich man in Matthew 19, God may call some to sell all they have for the kingdom. But for others, he may tell them simply to be good stewards of their money. It is legalism to command all to give up their money. Again, in areas where we have no specific command of God, we must teach wisdom principles and leave room for the Holy Spirit to work.
If we are going to guard against apostasy, we must recognize false teaching by knowing its characteristics. It often focuses on small areas of doctrine, has elements of truth, and leads to either legalism or license.
Application Question: In what ways have you seen or experienced legalism and/or license in the church? What have been the results of these errors creeping into the church?
For every creation of God is good and no food is to be rejected if it is received with thanksgiving. For it is sanctified by God’s word and by prayer.
1 Timothy 4:4-5
Observation Question: By what means does Paul say that marriage and food are consecrated—set apart for holy use?
It has often been noted that when FBI agents are trained to discern counterfeit dollars, they spend countless hours studying a real dollar. This should also be true for believers. We are not called to study every false doctrine out there—for there are too many to count. We must give ourselves to studying the genuine article—God’s Word. Those who do that prepare themselves to detect false doctrine and guard against apostasy.
In 1 Timothy 4:4-5, Paul says, “For every creation of God is good and no food is to be rejected if it is received with thanksgiving. For it is sanctified by God’s word and by prayer.” When he says this, he refers both to marriage and food. They are both consecrated—set apart by God for holy use—through God’s Word and prayer.
Interpretation Question: In what ways is marriage consecrated by God’s Word and prayer?
Regarding marriage, it was God who looked at Adam and said, “It is not good for the man to be alone” (Gen 2:18). Therefore, he made a partner suitable for him. God looked at the first marriage and said it was good. And it’s the same for most Christians. It is God’s will for most believers to get married. In the New Testament, Paul teaches that marriage is a spiritual gift, just like singleness (1 Cor 7:7). For those with the gift of marriage, they will more effectively serve God in the married state, and it will help protect them from falling into sexual immorality (1 Cor 7:2). It is a good thing. In Christian sects that forbid it, they do it to their own peril. Often it exposes these members to severe sexual temptations, even causing some to stumble completely away from God.
God consecrated marriage by declaring it good in his Word (cf. Gen 1:31). But, it is also consecrated through prayer. This verse has special application to Christian weddings. In weddings, we consecrate the marriage before God in prayer. We recognize God’s divine plan for all marriages and for that specific marriage, and in prayer, we agree with that plan.
Interpretation Question: In what ways is food consecrated by God’s Word and prayer?
With food, God gave Adam and Eve all the seed-bearing plants for food in Genesis 1:29. Then in Genesis 9:3, he gave them all the animals. Later, with the Jews alone, certain meats were forbidden, as they were God’s priests to the nations of the earth. However, this was not true for other nations. In the New Testament, even those regulations were removed. Christ declared that all foods were clean in Mark 7:19. And God further declared this to Peter in a vision as he commanded him to eat various unclean meats. God said, “Do not declare unclean what I have made clean” (cf. Acts 10:14-15, paraphrased).
Not only does God’s Word make our food clean, but also our prayer. In Matthew 14:19, Christ gave thanks for food before a meal. Paul did the same in Acts 27:35 before eating. Thanksgiving consecrates our food before God. It sets it apart for holy use.
With that said, some food we may not be able to eat for physical reasons such as a food allergy. But no foods should be rejected for spiritual reasons, since God has pronounced all as clean. However, even though we are free to eat all foods, Scripture does teach that we should not use our freedom to eat and drink if it might destroy a weaker Christian (Rom 14:13-23). For example, some Christians who were saved out of paganism would not eat food offered to idols, as it condemned their conscience. Christians raised in believing households often had no such sensitivity, since idols were not real. The strong Christian is called to bear with the sensitivities of the weak and protect their conscience. In our culture, it could be the same with alcohol. Many Christians have seen or experienced the abuse of alcohol and therefore feel convicted to abstain. Those who feel free in that area should consider the sensitivities of others.
If we are going to guard ourselves and others from apostasy, we must know what Scripture says. It will guard us. Ephesians 4:11-12 and 14 says:
It was he who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ… So we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes.
Many Christians are like spiritual infants. Because they don’t know the Word of God very well, they are easily deceived. Their lack of doctrine makes them like the waves of the sea tossed to and fro by the winds of false teaching. If we are going to guard against apostasy, we must know Scripture to protect ourselves and others.
Will you study the truth to protect yourself? Will you teach it to protect others?
Application Question: How would you minister to a believer who felt it was wrong to eat certain foods?
How can we guard ourselves and others from apostasy?
1 Accessed 5/2/2016 from http://crossexamined.org/youth-exodus-problem/
2 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 147). Chicago: Moody Press.
3 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (pp. 111–112). Downers Grove, IL: InterVarsity Press.
By pointing out such things to the brothers and sisters, you will be a good servant of Christ Jesus, having nourished yourself on the words of the faith and of the good teaching that you have followed. But reject those myths fit only for the godless and gullible, and train yourself for godliness. For “physical exercise has some value, but godliness is valuable in every way. It holds promise for the present life and for the life to come.” This saying is trustworthy and deserves full acceptance. In fact this is why we work hard and struggle, because we have set our hope on the living God, who is the Savior of all people, especially of believers.
1 Timothy 4:6-10 (NET)
How can we become good ministers of Christ?
Paul says this to his son in the faith Timothy, “By pointing out such things to the brothers and sisters, you will be a good servant of Christ Jesus.” The word good can be translated “noble,” “admirable,” “excellent,” or “beautiful.” “Servant” can be translated “minister.”1 A minister of Christ is someone who ministers for Christ in the manner Christ would minister if he were here (cf. 1 Peter 5:2, 4).
Certainly, this applies specifically to pastors and teachers, but it applies generally to all Christians, as we are all called to serve and minister. Paul said in Galatians 6:10, “So then, whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith.” Christians are supposed to serve their neighbor, co-worker, family, other believers, and even their enemies. How can we be good ministers of Christ?
As we consider this text, we can discern qualities of good ministers of Christ.
Big Question: What qualities of good ministers can be discerned from Paul’s exhortations to Timothy?
By pointing out such things to the brothers and sisters, you will be a good servant of Christ Jesus
1 Timothy 4:6
Interpretation Question: What is Paul referring to when he says, “By pointing out such things…, you will be a good servant of Christ”?
When Paul says if you point out “such things” to the brothers and sisters, he refers to the false teaching and apostasy that will characterize the church in the last days (cf. 1 Tim 4:1-5). “Pointing out such things” can also be translated “to remind” or “to suggest.” It is a present tense participle which indicates that Timothy should be continually pointing out error to his congregation.2
Sadly, in our Christian context, it is often considered unloving and intolerant to point out error. However, it is one of the most loving things a minister can do. A shepherd does not just feed the flock; he also protects it. And this is also true of good ministers. In fact, a great deal of Paul’s ministry was exposing and correcting false teaching and warning of false teachers. In the book of Galatians, he corrects bad teaching about the law and works-righteousness. In Corinth, he corrects the abuse of spiritual gifts and the false teaching that the resurrection had passed. With the Thessalonians, he corrects bad teaching on eschatology. At times, as seen with Timothy, he even named false teachers—Hymenaeus and Alexander—so that others would not be led astray (1 Tim 1:20).
Obviously, this should not be the primary aspect of Christian teaching. Ministers are called to teach the whole counsel of God (Acts 20:27) and everything that Christ commanded (Matt 28:20), but there are also negative aspects to this teaching. Warning is an essential part of shepherding, and those who fail to do so open the door for their flock to be led astray and even apostasize (1 Tim 4:1).
Many ministers are out of balance in this area. Some only focus on guarding the sheep by pointing out false teaching and error and therefore the flock grows weak. Others only feed the sheep but leave them open to deception. There is a need for balance.
Certainly, these warnings don’t only apply to false teachers and false teaching, they apply to anything that could be harmful to another believer including sin and unwise practices. Proverbs 27:6 says faithful are the wounds of a friend but deceitful are the kisses of an enemy (paraphrase).
Are you a good friend? Are you a good minister—willing to warn and point out error?
Application Question: How can a minister be balanced in his guarding and nourishing of the flock? How have you seen or experienced ministers who were unbalanced in their teaching?
By pointing out such things to the brothers and sisters, you will be a good servant of Christ Jesus, having nourished yourself on the words of the faith and of the good teaching that you have followed.
1 Timothy 4:6
Another quality of good ministers is that they nourish themselves on God’s Word. “Nourished” can be translated “constantly nourished” as it is a present participle.3 It should be the continual discipline of a minister. Sadly, very few ministers truly nourish themselves with the Word of God—a good number are essentially anemic. Many, because they were raised in a Christian family or went to seminary, feel as though they already know it and therefore are not constantly studying God’s Word. It has been said that familiarity breeds contempt. Unfortunately, this often happens with God’s shepherds. The reality is we can’t feed others if we have not first been fed. That is the life of a good minister. They are constantly being nourished by God’s Word, and because of that, they nourish others.
Colossians 3:16 says, “Let the word of Christ dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace in your hearts to God.”
The word “dwell” means “to be at home with.” It is the opposite of being a visitor. When the Word of God is at home in our hearts richly, we naturally begin to teach and admonish others with all wisdom. For many, the Word of God is more like a visitor. They think, “Maybe, I’ll read the Word of God today or maybe I won’t.” Christians like that won’t be effective ministers; they certainly won’t be effective teachers.
Are you letting the Word of God be at home in your life? Are you constantly nourishing yourself on its truth? Not just the Psalms when you’re depressed, but a balanced diet of the Old Testament, the New Testament, and the major doctrines of Scripture? This is necessary to be a good minister of Christ.
Application Question: Why is it so important for ministers to constantly nourish themselves on the Word of God? What happens when they don’t? What are your disciplines like when it comes to reading and studying the Word?
By pointing out such things to the brothers and sisters, you will be a good servant of Christ Jesus, having nourished yourself on the words of the faith and of the good teaching that you have followed.
1 Timothy 4:6
However, it must be known that good ministers do not just know the Word of God, they also practice it. Paul said, “the good teaching that you have followed.” Timothy not only had been trained since a child in the Scriptures but he was obedient to it (cf. 2 Tim 3:14-15). Ministers who study and teach but don’t practice, discredit the truth they proclaim. I heard the story of one pastor whose teaching was so good, no one wanted him to leave the pulpit. However, his life outside the pulpit made them never want him to return.
Sadly, this is all too common with ministers. They teach, “Let no corrupt communication come out of your mouths,” yet they are known for harsh comments and crude jokes. They teach to “forgive as Christ forgave you,” but they constantly hold grudges. These are not good ministers; they are bad ones.
James 1:22-24 says,
But be sure you live out the message and do not merely listen to it and so deceive yourselves. For if someone merely listens to the message and does not live it out, he is like someone who gazes at his own face in a mirror. For he gazes at himself and then goes out and immediately forgets what sort of person he was.
To study and teach the Word and not practice it is as foolish as a person constantly looking in a mirror but never fixing his hair, brushing his teeth, or straightening his clothes. It’s idiocy!
Are you both a hearer and doer of the Word? If not, James says you’re deceived about the reality of your faith (cf. James 1:22, 2:17). Obedience is not only a characteristic of a good minister but a proof of one’s salvation. Matthew 7:21-23 says,
“Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven—only the one who does the will of my Father in heaven. On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do many powerful deeds?’ Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’
Sadly, the church is full of those who prophesy, cast out demons, and do many mighty works in God’s name and yet Christ doesn’t know them—they are not saved (v. 22-23). Only those who do the Father’s will are saved.
Are you doing the Father’s will?
Application Question: Why is being a doer of God’s Word so important for a minister? Are there any specific areas that God is challenging you to be obedient in?
But reject those myths fit only for the godless and gullible, and train yourself for godliness.
1 Timothy 4:7
Another quality of good ministers is that they avoid ungodly teaching. He says have nothing to do with “myths fit only for the godless and gullible.” It can also be translated “godless myths and old wives’ tales.” When he said this, he, no doubt, referred to the false teaching that forbade marriage and certain types of foods in the previous passage (4:4-5). However, it didn’t refer to those alone. “Old wives’ tales” was a common epithet used to describe something that was unbelievable.4 These teachings and others were void of Scriptural truth and therefore to be rejected. Good ministers must test and reject anything that is void of Scripture or that compromises Scripture.
Sadly, many ministers major on things that have nothing to do with Scripture—whether that be pop-psychology, self-help, eastern practices, or secular business principles. The problem with these ministers is that they have a faulty understanding of Scripture. Paul said this in 2 Timothy 3:16-17: “Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness, that the person dedicated to God may be capable and equipped for every good work.”
Scripture teaches its sufficiency. It is sufficient to train in righteousness and to thoroughly equip the servant of God for every good work. Every minister must ask this question: “Is the Word of God really sufficient for righteousness or is it not?” One’s answer to this and application of it will affect whether they are a good minister or not. Good ministers, instead of giving themselves to godless myths (secular teachings void of God and Scripture), use God’s tools to minister to others. Second Corinthians 10:4-5 says,
for the weapons of our warfare are not human weapons, but are made powerful by God for tearing down strongholds. We tear down arguments and every arrogant obstacle that is raised up against the knowledge of God, and we take every thought captive to make it obey Christ.
Good ministers don’t use secular weapons because God’s weapons are both commissioned and sufficient. They use spiritual weapons that have divine power—the Word of God, prayer, worship, fellowship, repentance, etc. No doubt, when Christ returns and his servants must give an account, he will take notice of whether they used his weapons or not. Again, sadly, many neglect them for secular weapons with no spiritual power. Explicitly or implicitly they declare God’s weapons as insufficient to train God’s people in righteousness.
Are you willing to reject the godless teachings of the world and rely on God and his weapons alone? This is what good ministers do—they reject godless teachings.
Application Question: In what ways are ministers prone to rely on godless teachings instead of God’s teaching? What happens when they do this? Should ministers use secular teachings and if so when?
… train yourself for godliness. For “physical exercise has some value, but godliness is valuable in every way. It holds promise for the present life and for the life to come.” This saying is trustworthy and deserves full acceptance. In fact this is why we work hard and struggle…
1 Timothy 4:7b-10
John MacArthur said, “There is no effective spiritual ministry apart from personal godliness, since ministry is the overflow of a godly life.”5 It is for this reason that good ministers devote themselves to becoming godly. However, godliness doesn’t just happen. Paul told Timothy to “train yourself for godliness” (v. 7). The Greek word for “train” is “gumnazo” from which we get the English words “gymnasium” and “gymnastics.” It can be translated “exercise” or “discipline.” “The word speaks of the rigorous, strenuous, self-sacrificing training an athlete undergoes.”6
Paul encourages Timothy to exercise himself to godliness because the benefits are eternal. Unlike physical training, it holds promises for both the present life and the life to come.
Application Question: What are some aspects of this discipline or training? How can we train ourselves for godliness?
The word “train” is a present imperative pointing to a continual process.7 It doesn’t happen overnight. Nobody can ever say, “I made it! I am godly, and therefore, I don’t have to work anymore!” (cf. Phil 3:12). When we stop disciplining ourselves, sin, compromise, and spiritual lethargy overtake us.
The Greek word “train” literally means “to exercise naked.”8 Ancient Greeks used to exercise and compete in the buff because clothing could hinder their performance. In a similar way, believers must get rid of anything hindering them from godliness. Christ said if our eye, hand, or foot causes us to sin, we should cut them off (Matt 5:29-30, 18:8-9). This means if what we are watching or reading with our eyes, if where we are going with our feet, or if what we are doing with our hands causes us to sin, we must get rid of it. Great athletes are ruthless in removing hindrances to their goals such as junk food, relationships, jobs, etc. Sadly, many Christians can’t become godly because they won’t rid themselves of spiritual hindrances—instead, they cling to them.
What is hindering you spiritually? What is God calling you to get rid of so you can look more like him and be a more effective minister?
Godliness comes from the old English Word “God-likeness.”9 It means to have a character and attitude like God. Like an athlete training to win a race, that is our ultimate goal. We must keep our eyes on our Lord Jesus and seek to be like him in every way. Hebrews 12:2 says, “keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.”
What is your ultimate goal? Is it wealth, success, friendships, or family? Or is it being like Christ and hearing him one day say, “Well done, good and faithful servant!”?
In verse 10, Paul says, “This saying is trustworthy and deserves full acceptance. In fact this is why we work hard and struggle.” No doubt, this describes a good minister’s spiritual training. “Work hard” and “struggle” were used of wrestlers in an athletic contest. “Work hard” means “to work to the point of weariness and exhaustion.” “Struggle” can also be translated to strive or agonize.
Spiritual discipline often includes not only fighting our mind but our body. It is a struggle to meditate on God’s Word in the morning and at night. It is a fight to pray when we don’t feel like it. It is a labor, even at times to exhaustion, to serve others when we ourselves are emotionally, physically, and spiritually broken; however, in the midst of this, there is God’s blessing and the fruit of godliness.
Sadly, many know nothing about labor or agony in their spiritual life. Their spiritual life is the easy road. They go to church when it is easy or convenient, but when there is a little agony—a little discipline—they are nowhere to be found. Good ministers discipline themselves to godliness.
One of the most important aspects of athletics is getting proper rest. Our bodies need rest in order to perform at their peak. But this is also true spiritually. For many Christians, Satan wins the battle before the day even begins because they were undisciplined with their sleep. They went to bed late and therefore could not get up to pray, read their Bible, or even go to church. And those who do faithfully serve and seek the Lord without proper rest, at some point, burn out. Sleep is essential to both physical athletes and spiritual athletes. An essential part of exercise or discipline is not just work but rest.
Are you getting proper rest including a Sabbath so you can effectively serve the Lord and others? God rested on the seventh day, not for himself, but to teach humanity their need for rest.
Application Question: What are some spiritual disciplines that aid in becoming godly? Which ones do you commonly employ and how have they helped you? In what ways is God calling you to grow in your practice of spiritual disciplines?
This saying is trustworthy and deserves full acceptance. In fact this is why we work hard and struggle, because we have set our hope on the living God, who is the Savior of all people, especially of believers.
1 Timothy 4:9-10
The final characteristic of good ministers is their growing hope in God. Paul said, “we have set our hope on the living God, who is the Savior of all people, especially of believers.” Hope is another word for faith. It is faith in something future. Paul and other ministers labored to exhaustion and strove to help others because they believed in a God who was living—not dead like pagan idols—and who was the Savior of all people, especially of those who believe.
While good ministers hope in God and heavenly things, unfaithful ministers primarily have earthly hopes. They hope in money, retirement, and secular success. Since their hope is secular, it manifests in their lives, and therefore, they become worldly. But for those whose hopes are eternal, as they hope in God, it manifests in a life of ministering to all and awaiting God’s kingdom.
Interpretation Question: What does Paul mean by saying God is the Savior of all people and especially of believers?
There is a lot of controversy over the meaning of this phrase. Most tend to accept one of these three views.
Christ died for all, and therefore, his death was indeed adequate to save all but only effective for believers. Scripture certainly teaches that not all will be saved, in contrast with universalist teachings (cf. Matt 25:41). However, this interpretation is unlikely since the text deals with God being the Savior of all, not a potential Savior.
In this view, “Savior of all” does not refer to an eternal sense but a temporal sense. God is the Savior of all people in that he withholds his judgment on sin for all. He does not destroy us immediately, as we deserve, but is patient with us, hoping that we will repent. God provides rain, food, and clothing for us. He gives us life, breath, and everything else. In a temporal sense, God is the Savior of all, but in an eternal sense, he is the Savior of the church—those who believe in Jesus.
Some believe this passage has nothing to do with nonbelievers at all. John Stott’s comments are helpful in understanding this view:
Several scholars have drawn attention to some research by T. C. Skeat in 1979, in which he claims that the word especially (malista) should rather be translated ‘to be precise’ or ‘in other words’. In this case, Paul ‘is not saying that God saves believers more than he saves others; he is simply modifying his general statement that God is the Saviour of all men by adding the limitation that you cannot be saved unless you believe’.10
Either way, good minsters have a growing hope in God who is the Savior of all, especially of those who believe. A good picture of this is seen in 2 Timothy 2:24-25. Paul says,
And the Lord’s slave must not engage in heated disputes but be kind toward all, an apt teacher, patient, correcting opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth
Why does the Lord’s servant not engage in heated disputes? It’s because he hopes in God who grants repentance. It is God who saves souls; not us. It is God who changes hearts. Good ministers understand this, whereas, bad ones are prone to trust in themselves, their arguments, or the wisdom of this world.
Without this growing hope in God, many ministers quit and give up on ministry all together. Only hope in God who is a Savior will enable us to faithfully persevere, especially in difficult times.
What are you hoping in? Are you hoping in God who is a Savior? This is a motivating quality of good ministers. They hope in the living God, and this hope enables them to be faithful regardless of difficult people or circumstances.
Application Question: In what ways is God calling you to hope in him more and his characteristic of being a Savior? How can we grow in this hope? As ministers, what are the consequences of losing our hope in God?
What are qualities of good ministers—good servants of Christ?
1 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 157). Chicago: Moody Press.
2 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 157). Chicago: Moody Press.
3 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 159). Chicago: Moody Press.
4 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 162). Chicago: Moody Press.
5 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 162). Chicago: Moody Press.
6 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 163). Chicago: Moody Press.
7 Accessed 5/5/16 from https://bible.org/seriespage/lesson-13-discipline-matters-1-timothy-46-10
8 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 108). Wheaton, IL: Crossway Books.
9 Guzik, D. (2013). 1 Timothy (1 Ti 4:7–10). Santa Barbara, CA: David Guzik.
10 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 118). Downers Grove, IL: InterVarsity Press.
Command and teach these things. Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, and purity. Until I come, give attention to the public reading of scripture, to exhortation, to teaching. Do not neglect the spiritual gift you have, given to you and confirmed by prophetic words when the elders laid hands on you. Take pains with these things; be absorbed in them, so that everyone will see your progress. Be conscientious about how you live and what you teach. Persevere in this, because by doing so you will save both yourself and those who listen to you.
1 Timothy 4:11-16 (NET)
What are qualities of good ministers?
In 1 Timothy 4:6, Paul says, “By pointing out such things to the brothers and sisters, you will be a good servant of Christ Jesus, having nourished yourself on the words of the faith and of the good teaching that you have followed.” “Good servant” can also be translated “good minister.” Paul instructs Timothy throughout this letter—teaching him both how to run the church (cf. 1 Tim 3:15) and how to be a good minister. In 1 Timothy 4:6-16, he gives specific instructions on being a good minister of Christ. These instructions don’t just apply to Timothy or to pastors. A minister is simply somebody who serves God and others. We are all called to be ministers, and this text gives us qualities of good ones.
Previously, we considered these qualities in 1 Timothy 4:6-10:
In 1 Timothy 4:11-16, we consider further qualities of good ministers so we can model them.
Big Question: What qualities of good ministers can be discerned from 1 Timothy 4:11-16?
Command and teach these things.
1 Timothy 4:11
Interpretation Question: What does command and teach “these things” refer to?
In 1 Timothy 4:11, the word “command” can be translated “to order.” It is a “call to obedience by one in authority.”1 It is a military word that reflects the fact that the church is God’s army and that spiritual leaders are called to pass down instructions with authority and conviction because they come from God.2 When Paul says command and teach “these things,” he refers to the instructions given to Timothy in 1 Timothy 4:1-10: He should warn the flock of false teaching and avoid it himself. He should discipline himself to godliness and train others to do so. However, these instructions weren’t just for Timothy; they were also for the Ephesians. In this we see another quality of good ministers; they preach and teach with authority.
This was clearly seen in Christ’s ministry. The Jews marveled at Christ’s teaching because he spoke with authority. Rabbis simply quoted other rabbis, but Christ spoke for God (Lk 4:33). Before Christ’s ascension, he declared that all authority had been given to him and therefore we should make disciples of all men (Matt 28:18-20). Believers are meant to minister in his authority. First Peter 4:11 says that we should speak as the very “oracles of God” (ESV).
John MacArthur said this about the sad state of most preaching and teaching:
Paul’s command to Timothy contrasts sharply with much contemporary preaching. Preaching in our day is often intriguing, but seldom commanding; often entertaining, but seldom convicting; often popular, but seldom powerful; often interesting, but less often transforming. Paul does not ask Timothy to share or make suggestions to his congregation. Rather, he is to prescribe the truth to them.3
Application Question: How can ministers preach and teach with authority?
Preaching and teaching, whether in our private or public ministry, is not something conjured up from inside of us; it comes from understanding and applying these principles:
Good ministers preach and teach with authority which comes from God. Christ has sent us forth with authority from heaven to make disciples, and when we are faithful, we operate in that authority (cf. Matt 28:18-20, Eph 2:6).
Application Question: Why is belief in the inerrancy of God’s Word so important to preaching and teaching with authority? How would you teach the inerrancy of God’s Word to somebody who doubts (cf. 2 Tim 3:16-17, Matt 4:4, Psalm 19:7-9, Titus 1:2)?
Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, and purity.
1 Timothy 4:12
Application Question: Why is godliness in the life of a minister so important for ministry?
Next, Paul calls Timothy to not let anyone look down on his youth. Most likely, Timothy was around 30 to 35 years old.5 In that context, a great respect was given to age and wisdom, and therefore a youth was anybody from birth to forty years old.6 No doubt, some of the people in the Ephesian church struggled with Timothy’s young age. Maybe, they thought, “What can he teach me? He is so young!” However, Timothy was called to calm their fears by being a godly example.
John MacArthur said, “The single greatest tool of leadership is the power of an exemplary life.”7 Puritan Thomas Brooks said, “Example is the most powerful rhetoric.”8 By being a godly example, Timothy would quiet the mouths of those who questioned his ministry.
Observation Question: In what areas was Timothy called to demonstrate godliness, and how can good ministers be examples in these areas?
Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, and purity.
1 Timothy 4:12
Proverbs 10:19 in the ESV says, “When words are many transgression is not lacking, but whoever restrains his lips is prudent.” Young ministers are often prone to excessive talking instead of listening. James 1:19 says, “be quick to listen and slow to speak.” Excessive talking often leads to sin. Good ministers must be good listeners—listening to what people say, what they are not saying, and listening to God. Only after deeply listening should ministers speak, and when they do, it should be in a loving manner (Eph 4:15). Proverbs 15:1 says, “A gentle response turns away anger, but a harsh word stirs up wrath.” Our manner of speaking is just as important as our words. Good ministers understand that.
Are you modeling godliness in your daily speech, especially when others fail or hurt you?
Conduct refers to our behavior and lifestyle. In how we handle our money, our family, our friendships, our personal appearance, our work, our entertainment, and anything else, ministers must seek to glorify God. First Corinthians 10:31 says, “So whether you eat or drink, or whatever you do, do everything for the glory of God.”
Are you modeling godliness in your daily conduct—your eating, drinking, and everything else?
Good ministers model biblical love. This love is not simply comprised of emotions, as is often considered by the world, but includes self-sacrificing service regardless of how one feels. In John 13:34, Jesus said, “‘I give you a new commandment—to love one another. Just as I have loved you, you also are to love one another.” Christ loved us by giving his life for us, and therefore, we must demonstrate this love to others. Good ministers sacrifice their time, money, and even goals to love God and people. As others watch, they are inspired to love more deeply as well.
Are you modeling godliness through your sacrificial love for God and others?
This probably refers both to faith in God and faithfulness. Sadly, though Christians are saved through faith, most aren’t living by faith. They have no expectations of God. They don’t approach God in faith for him to move powerfully and change lives through Sunday worship. When they encounter difficulties, instead of trusting God, they fret, worry, and often quit. Even though Christians are believers, they often do not actually believe. Jesus said he couldn’t perform very many miracles in his hometown because of their lack of belief (cf. Matt 13:58). Sadly, this is true for most. They believe in a supernatural God but their worldview and faith are largely natural.
In addition, as mentioned, faith also applies to faithfulness. Our yes must mean yes and our no must mean no. If we say, we are going to do something, we must follow through. These are qualities of good ministers. They are models of faith in God and faithfulness in their daily lives.
Are you modeling godliness through your faith?
This would have been especially important for Timothy, as he pastored in Ephesus. Ephesus was the location of the temple of Diana. She had a great many temple prostitutes, and immoral sex was one of the ways people pleased her and sought prosperity. Sex and sexuality was exalted throughout the city and the Greco-Roman world for that matter.
Timothy needed to model purity both in his conduct with young women (1 Tim 5:2) and his thought life. Purity is not just an outward issue but a heart issue. Christ taught that a man committed adultery simply by lusting after a woman that was not his wife (Matt 5:28). To demonstrate purity in heart, Timothy needed to constantly take his thoughts captive and confess them to Christ (2 Cor 10:5). He needed to battle to keep his mind and heart pure by avoiding ungodly entertainment, practices, and relationships that characterized the Greco-Roman world.
Are you modeling godliness through your purity—your conduct with the opposite sex and in your heart? Good ministers model godliness in every area of their life—provoking others to godliness.
Application Question: If you had to pick one, which area of godliness—speech, conduct, love, faith and purity—do you struggle with most and how are you going to strive for godliness in that area?
Until I come, give attention to the public reading of scripture, to exhortation, to teaching.
1 Timothy 4:13
Interpretation Question: What does Paul mean by public reading and preaching and teaching?
Paul told Timothy to be devoted to the public reading of Scripture, to preaching and teaching. Public reading of Scripture was very important in that culture, as many were illiterate and very few owned manuscripts. Books in general were very expensive. After reading, Timothy was to preach or exhort, which refers to challenging people to apply God’s Word. Teaching refers to the passing along of biblical doctrine.
This method of disseminating God’s Word was originally practiced in Judaism. In synagogues, Jews would stand to hear God’s Word read and then somebody would explain and apply the text. In Nehemiah 8, Ezra and the Levites read the OT for six hours and explained it to Israel, as they stood listening. Nehemiah 8:8 says, “They read from the book of God’s law, explaining it and imparting insight. Thus the people gained understanding from what was read.” Similarly, Christ and Paul read and explained Scripture in the synagogues (cf. Lk 4:16, Acts 13:15).
It seems clear from Scripture that the Jewish method of presenting the Word carried over to the apostolic Christian church. This is often called expository preaching, as people teach verse by verse through Scripture after a public reading. It “exposes” truths in the text to the hearers by explaining the text in the ancient context and applying it to the contemporary setting.
John Stott said this about exposition: “It was taken for granted from the beginning that Christian preaching would be expository preaching, that is, that all Christian instruction and exhortation would be drawn out of the passage which had been read.”9 Kent Hughes concluded, “Therefore, any preaching that does not guide the listener through the Scriptures is an aberration from the apostolic practice.”10
Sadly, exposition is often not practiced in churches today. A pastor approaches the pulpit to read a text and then everybody waits anxiously to hear it explained. Then the pastor launches into a series of stories and jokes with a moral, political, or social conclusion and hardly even references the text or other Scriptures.
As a result, the church is malnourished, and most don’t even know what biblical preaching is. They come away from sermons saying, “That was so encouraging!” However, they don’t understand their Bibles any better. All they know is a bunch of stories, illustrations, and devotional thoughts.
It is important not only for pastors to expositionally preach God’s Word but also for the church to be expositional listeners. This means congregants listen to preaching to both understand the text in its original context and apply it to their contemporary life and situation. We have a lack of exposition in the pulpit, in part, because most congregants don’t really desire to understand and apply God’s Word. They just want to be encouraged or entertained. Paul said this in 2 Timothy 4:2-4:
Preach the message, be ready whether it is convenient or not, reprove, rebuke, exhort with complete patience and instruction. For there will be a time when people will not tolerate sound teaching. Instead, following their own desires, they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things. And they will turn away from hearing the truth, but on the other hand they will turn aside to myths.
Again, exposition is often neglected simply because people don’t want to hear it. Those who preach the Bible are mocked and criticized—called intolerant, irrelevant, and sometimes even boring. This doesn’t remove the responsibility of the preacher to preach God’s Word, but it does put responsibility on the hearers to demand God’s Word, instead of messages that simply itch ears and make people feel good.
In addition, good ministers are expositional not only in their public teaching but also in their private teaching. When a person is depressed, angry, or lost, ministers open their Bibles to present Scripture, explain its meaning, and apply it to that person’s life. They do this because they believe Scripture is useful for thoroughly equipping men and women for every good work (2 Tim 3:16-17).
Are you an expositional teacher? Do you share Scripture with people and apply it to their life or situation to help them grow? Are you an expositional listener? Do you come to worship to understand Scripture in its original context and applied to the contemporary setting? Good ministers are Bible-centered—they have a wholly biblical ministry.
Application Question: What is your experience with expository preaching—verse by verse teaching of Scripture? How has the church often strayed from its Jewish and apostolic roots in this area? Why is being expositional in preaching and hearing so important?
Do not neglect the spiritual gift you have, given to you and confirmed by prophetic words when the elders laid hands on you.
1 Timothy 4:14
As Paul instructs Timothy, he also commands him to not neglect his gift. We don’t know what spiritual gift Timothy had. If the context is considered, most likely his gift was preaching and teaching (cf. v. 13). Since “Do not neglect” is a command in the original, it implies that Timothy was being tempted to not use it and maybe abandon ministry all together.11 Timothy had a timid disposition (2 Tim 1:7). People looked down on him because of his youth. False teachers in the church twisted the Word, and persecution came from outside the church. One of Satan’s tactics has always been to intimidate the church into silence. He is a “roaring lion” seeking whomever he can devour, and fear is one of his tactics (1 Peter 5:8).
The tendency towards not using spiritual gifts is not unique to Timothy; it’s common for all believers. In the Parable of the Talents, the person who received one talent said to the Lord, “I was afraid so I hid my talent in the ground” (Matt 25:25, paraphrase). Fear of failure, fear of what others think, fear of persecution, etc., all hinder believers from faithfully using their gifts.
God gives each person a gift at salvation, if not many gifts (1 Cor 12:7). However, at times, God gives gifts later in life to meet a need in the body of Christ (cf. 1 Cor 12:31, 14:1). This is probably what happened with Timothy. Second Timothy 1:6 says, “Because of this I remind you to rekindle God’s gift that you possess through the laying on of my hands.” When Timothy was called into ministry, Paul prayed for Timothy and some gift was imparted into his life. Timothy had the responsibility not only to use it, but to develop and fan it into flame.
Our spiritual gifts must be developed and cultivated. They must become skills, as we use them and refine them for God’s kingdom. If we instead choose to neglect them, God may remove them. In Matthew 25, the master took the neglected gift away from the servant and gave it to another (v. 28). Afterwards the master responded, “For the one who has will be given more, and he will have more than enough. But the one who does not have, even what he has will be taken from him” (v. 29). Therefore, we all bear the responsibility to use and cultivate our gifts, lest God removes them.
Application Question: How can we discern our spiritual gifts?
There are several ways:
Are you faithfully using and cultivating your spiritual gifts? Good ministers are faithful stewards of God’s gifts. They don’t hide them in the ground, they use them to build up others and expand God’s kingdom. In addition, they affirm the gifts in others and encourage their use of them (Heb 10:24).
Application Question: What spiritual gifts do you have? How has God called you to use and cultivate them as you serve the church? What specific people do you feel God is calling you to encourage and affirm their spiritual gifts?
Take pains with these things; be absorbed in them, so that everyone will see your progress.
1 Timothy 4:15
Next, Paul tells Timothy to, “Take pains with these things; be absorbed in them, so that everyone will see your progress.” Often, there is a misconception in the church that pastors are perfect. Sometimes pastors reinforce this by never sharing their weaknesses or struggles (cf. Paul in Romans 7:14-25). However, they are not and are far from it. They must be “blameless” (1 Tim 3:2)—nothing in their lives should disqualify them from ministry—but they are not perfect. Pastors and ministers must continually be growing and progressing spiritually, and it is important for the congregation to watch their growth. As the members watch, they are inspired to grow, as well.
The word “progress” is a military term. It means a “‘pioneer advance.’ It describes the soldiers who go ahead of the troops, clear away the obstacles, and make it possible for others to follow.”13 As spiritual leaders grow in speech, conduct, love, and faith, they inspire the church to follow along the same path. No minister can lead others where he has not gone. Therefore, this is a quality of every good minister—they are constantly growing.
Observation Question: How was Timothy supposed to continue his spiritual progress and not plateau? How should all ministers continue their spiritual progression?
How was Timothy called to continue this growth? By “taking pains with these things” and being “absorbed in them.” “Be absorbed in them” can also be translated to give himself “wholly to them” (NIV). Timothy was called to wholly give himself to the endeavor of seeking godliness, knowing God’s Word, and sharing it with others.
If this is how one keeps from plateauing spiritually, then it is easy to tell why many are not progressing. It’s simply because they are not giving their whole self to God’s calling. They give everything to work, school, family, and friends, but their spiritual life is continually neglected. Our spiritual life must come first, and from that, grace spills over into every other endeavor. Only those who are diligent, those who are “all in” will continue to grow in their prayer life, their knowledge of the Word, their teaching of it, and ultimately their ministry to others.
Are you all in or only partly in?
Paul said in 1 Corinthians 15:10, “But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but the grace of God with me.” God’s grace was on his life to be an apostle; however, that didn’t mean he could be spiritually lethargic. He worked to complete the work God began in his life, and therefore, the grace of God was not in vain. Sadly, for many Christians, God’s grace is without effect. God gives much grace that is often neglected. He gives every believer power, love, and self-discipline (2 Tim 1:7) and everything needed for godliness (2 Peter 1:3); however, many come up with excuses. They say things like: “I’m not a morning person,” “I don’t speak well,” or “That’s not my gift!” It is easy to toss God’s grace to the side by focusing on ourselves or others instead of our resources in him.
God’s grace is available. Are you using it? Are you working hard to fulfill God’s call? Paul said, “work out your salvation with fear and trembling for it is God who works in us to will and do of his good pleasure” (Phil 2:12-13, paraphrase). Good ministers are progressing spiritually, as they wholly give themselves to their work.
Application Question: Have you had seasons where you were more “all in”—fully absorbed into your spiritual life and ministry? What did those seasons look like? How can you better or more consistently give yourself fully to your calling?
Be conscientious about how you live and what you teach. Persevere in this, because by doing so you will save both yourself and those who listen to you.
1 Timothy 4:16
Interpretation Question: What does life and doctrine refer to?
Finally, Paul calls Timothy to be conscientious about his life and teaching, and if he did, he would save both himself and those who listened to him. This is probably a summary statement of 1 Timothy 4:6-15—encompassing all the qualities of a good minister. “Life” obviously encompasses everything—his speech, his faith, his love, etc.—and “teaching” includes both what he believed and shared with others. Paul told Timothy to stay away from godless myths and old wives’ tales (4:7) and also to give himself to public reading, preaching, and teaching (v. 13). His life, beliefs, and teaching needed to be guarded.
Paul probably mentions this because ministers are often prone to a dichotomy—a separation between their true life and their beliefs/teaching. In one scenario, the minister preaches and teaches but allows weeds to grow in his own life. He neglects his devotions and his family and children. He allows pride, anger, and bitterness to sprout in his heart. When he does this, he pushes people away from God—leading some to never accept Christ and others to fall away from him. This neglect may also precipitate his own stumbling away from the faith.
For others, they selfishly focus on themselves and neglect teaching. Because of this, many congregations are malnourished. This opens the congregation to a plethora of attacks from the enemy—leading some to fall away from the faith all together.
But again, this doesn’t just apply to pastors but to every minister. Parents must cultivate their spiritual lives and their teaching so they can raise godly children. When they don’t, they endanger their children’s spiritual lives and ultimately their eternal destiny.
When Christians cultivate their life and doctrine, those who watch them daily are inspired either to be saved or to grow in their faith. When they fail at cultivation, others are pushed away, and they also endanger themselves.
Are you cultivating both your life and doctrine? Good ministers are balanced. Their faith and the faith of others depend on it.
Application Question: How can ministers stay balanced by cultivating both their life and doctrine? What makes this difficult at times?
What are qualities of good ministers?
1 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 167). Chicago: Moody Press.
2 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 227). Wheaton, IL: Victor Books.
3 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 167). Chicago: Moody Press.
4 Accessed 5/18/2016 from http://www.charismanews.com/opinion/44815-while-preaching-billy-graham-once-wrestled-over-what-bible-teaches-son-admits
5 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2093). Nashville: Thomas Nelson.
6 Guzik, D. (2013). 1 Timothy (1 Ti 4:11–16). Santa Barbara, CA: David Guzik.
7 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 171). Chicago: Moody Press.
8 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 171). Chicago: Moody Press.
9 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 116). Wheaton, IL: Crossway Books.
10 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 116). Wheaton, IL: Crossway Books.
11 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 177). Chicago: Moody Press.
12 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 122). Downers Grove, IL: InterVarsity Press.
13 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 227). Wheaton, IL: Victor Books.
Do not address an older man harshly but appeal to him as a father. Speak to younger men as brothers, older women as mothers, and younger women as sisters—with complete purity.
1 Timothy 5:1-2
How should believers practice the ministry of correction?
Timothy was serving at the church in Ephesus. False teachers were attacking the church and some of them were possibly elders (cf. Acts 20:29-30). Some women were seeking to usurp the leadership positions in the church (1 Tim 2:9-15). We’ll see shortly that some of the widows were gossiping and living impure lives (1 Tim 5:6-7, 11-13). Some members had even fallen away from the faith (1 Tim 1:19, 4:1).
Timothy had a timid disposition. It wasn’t natural for him to confront sin in the local church. And it’s the same for us. Many of us would rather just not say anything when others are in sin or are falling away from God. However, Scripture commands us to practice the ministry of correction. Paul said this in 1 Corinthians 5, when a man was having sex with his father’s wife:
It is actually reported that sexual immorality exists among you, the kind of immorality that is not permitted even among the Gentiles, so that someone is cohabiting with his father’s wife. And you are proud! Shouldn’t you have been deeply sorrowful instead and removed the one who did this from among you?... Your boasting is not good. Don’t you know that a little yeast affects the whole batch of dough?
1 Corinthians 5:1-2, 6
The members of the Corinthian congregation were actually boasting in their liberality—no doubt, declaring God’s love and acceptance of all types of sin. However, Paul rebukes them and challenges them to correct the erring member.
Sin must be addressed because it is like leaven in bread—it tends to spread. For that reason, each member of the church, not just elders, is called to practice the ministry of correction. James 5:19-20 says,
My brothers and sisters, if anyone among you wanders from the truth and someone turns him back, he should know that the one who turns a sinner back from his wandering path will save that person’s soul from death and will cover a multitude of sins.
When James says, “save that person’s soul from death,” he could be referring to death as a discipline from God for true believers (cf. 1 Cor 11:30-32) or he could be referring to eternal death (Matt 7:21-23)—that this professed believer living in sin might not be saved. This was one of the themes of the letter of James—many in the church had a false demonic faith (James 1:22, 2:19-20).
This is not just important for our ministry to others, but also as a protection for ourselves. The reality is that we all tend to wander from the truth. Isaiah said, “All of us had wandered off like sheep; each of us had strayed off on his own path” (Is 53:6). Because of our sheep-like nature, we need other members to lovingly turn us back to God. When they do this, they deliver us from God’s discipline and judgment.
How can we practice the ministry of correction? In 1 Timothy 5:1-2, Paul instructs Timothy on how to perform this crucial ministry which was much needed in Ephesus. As we consider the ministry of correction, we will look at hindrances to this ministry, preparations for it, and then how to perform it.
Big Question: What can we learn about the ministry of correction from 1 Timothy 5:1-2?
Application Question: What are some common hindrances to performing the ministry of correction?1
How will they respond? Will they reject me? Proverbs 29:25 says, “The fear of people becomes a snare.” Fear often keeps people from doing God’s will and that’s certainly true when it comes to correction.
It takes work to meet with somebody and challenge them about some sin. However, it must be done.
One of the most popular verses in Scripture is Matthew 7:1: “‘Do not judge so that you will not be judged.” This is often used by believers and unbelievers alike to say that we should never judge others. However, that is not what the verse is saying. It forbids hypocritical judging—neglecting our own sin and condemning others. Matthew 7:5 commands us to take the plank out of our own eye so we can see clearly to take the speck out of others. We must correct; however, it must not be done in a hypocritical manner.
Relativism is the view that there are no absolutes—no right or wrong. It’s the view that says, “What is right for me is right for me and what’s right for you is right for you.” For example, one might say, “For me, living with my girlfriend before marriage is wrong, but who am I to judge somebody else.” Many Christians think like this and therefore would never correct another believer living in sin.
Application Question: What hinders you from lovingly correcting others in sin? How do you overcome your hindrances or how can you start overcoming them?
Application Question: What are some necessary preparations before seeking to correct someone?
Here are some things we must do before we begin correction:
In Matthew 7:1-5, Jesus uses the illustration of a person with a plank in his eye trying to remove a speck from another’s eye. Would you allow a doctor with a large obstacle in his eye to perform eye surgery on you? Why not? It’s because he couldn’t see correctly and therefore would harm you.
This often happens in the church. Sin blurs our ability to see. When there is unconfessed sin in our life, we will make mole hills into mountains and mountains into mole hills.
We saw this when sin entered the world in Genesis 3. Adam essentially blamed God for his sin, “The woman YOU gave me, gave the fruit to me, and I did eat.” He blamed the woman and God—someone who is perfect and holy. Certainly, people commonly get angry at God and blame him for many things.
Another example of this is in the story of David and Nathan (2 Sam 12). David had committed adultery with Bathsheba and killed her husband. Nathan approaches David and tells him a story about a master who owned many sheep. This master had a servant who only owned one but loved this lamb dearly. The lamb would drink from his cup, eat his food, and sleep in his arms. However, one day the master had guests and instead of killing one of his many sheep, he killed his servant’s lamb for dinner. After hearing this, David said, “This man shall surely die!” And then Nathan replied, “You are the man!”
David had unconfessed sin in his life and therefore was ready to murder a man who only killed a lamb, when he killed somebody’s husband. David couldn’t see properly because of his own sin and, therefore, misjudged the master’s sin. That happens often with us. It is the cause of much strife and discord in our lives. When we are not continually confessing and repenting of our sins, it spiritually blinds us. Therefore, if we try to correct others without first correcting ourselves, we will often misevaluate and hurt them. We’ll hurt them either by not handling the sin as severely as it should be handled or by being too severe.
Are you confessing and repenting of any known sin?
Proverbs 18:17 says, “The first to state his case seems right, until his opponent begins to cross-examine him.” Often when hearing one side of the story, we get upset and come to a quick judgment. However, a wise person hears both sides and gets all the facts before making a judgment.
Matthew 18:15 says, “‘If your brother sins, go and show him his fault when the two of you are alone. If he listens to you, you have regained your brother.” It says if someone sins, we should go to him or her one on one first. In doing this, every word can be confirmed. Before beginning the ministry of correction, we should ask questions and get the facts. Understanding not only what happened but also the intent behind the actions affects how we minister to an erring person. This is very important in the ministry of correction.
Certainly, we gain this wisdom through prayer. James 1:5 says, “If anyone lacks wisdom let him ask of God who gives liberally” (paraphrase). We should pray for God to give us wisdom on how to minister to an erring person. However, we should also ask others for wisdom. Many times, God provides his wisdom through the insight of others, especially those who are wiser and more spiritually mature than us. Proverbs 15:22 says, “Plans fail when there is no counsel, but with abundant advisers they are established.” Sometimes this counsel may include answering the question, “Who would be best to approach the person who is in sin?” The person with the closest relationship might be most effective in ministering to them. If we are going to perform the ministry of correction, we must gain wisdom from God, which often comes through prayer and the counsel of others.
Application Question: How have you seen or experienced the ministry of correction being performed incorrectly for lack of proper preparation?
Do not address an older man harshly but appeal to him as a father.
1 Timothy 5:1
Paul begins his instruction to Timothy on how to correct the members of the church with a prohibition: He should never harshly address someone in the church. This seems to not only apply to older men but also to everyone else. The word used for “address” is unusual. It only appears here in the New Testament.2 It is a strong term that means a “harsh, sharp, or violent rebuke.”
Why should believers never harshly rebuke others? No doubt, the manner of the rebuke will push some away. Ephesians 4:15 says for us to speak the truth in love. Our manner of speaking is just as important as the words we say.
Interpretation Question: Does Paul mean that Christians should never rebuke someone in sin?
Now this does not mean that Christians should never rebuke others. The word “rebuke” simply means to point out wrong either in conduct or thought. Christians are clearly called to do this, particularly through using the Word of God. Consider the following the verses:
Every scripture is inspired by God and useful for teaching, for reproof [rebuke], for correction, and for training in righteousness
2 Timothy 3:16
So communicate these things with the sort of exhortation or rebuke that carries full authority. Don’t let anyone look down on you.
Titus 2:15
Those guilty of sin must be rebuked before all, as a warning to the rest.
1 Timothy 5:20
When correcting someone in sin, it must not be done in a harsh manner.
Application Question: Why should believers never rebuke others harshly? How have you seen rebuke abused in relationships either in the church or elsewhere?
Do not address an older man harshly but appeal to him as a father.
1 Timothy 5:1
As we have considered how to not perform this ministry, we must ask, “Then, how should we rebuke others who are in sin?” Paul said we must “appeal,” or it can be translated “exhort.” This word comes from “parakaleo” in the Greek. It means to encourage, admonish, entreat, appeal, or even strengthen. “It has the idea of coming alongside to hold up one who is weak. The related word parakletos is a title of the Holy Spirit (cf. John 14:16, 26, 15:26; 16:7).” 3
As the Holy Spirit comes alongside us to strengthen and encourage us to be holy, we must do the same with others. No doubt, this is part of Christ’s intention in Matthew 18:15-17—the church discipline passage. He said,
“If your brother sins, go and show him his fault when the two of you are alone. If he listens to you, you have regained your brother. But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. If he refuses to listen to them, tell it to the church. If he refuses to listen to the church, treat him like a Gentile or a tax collector.
In Matthew 18, when one person approaches someone in sin, then with two or three, and finally with the church, these are appeals to repent and be holy. These meetings are not meant to be a form of condemnation but a means of strengthening the brother or sister so they can turn from sin. It is not until the final step, when the sinning person fails to respond to the church, are they to be removed from the congregation. The whole process is an offer of support and help until it is ultimately rejected. It is only then that they are disciplined.
When ministering to those in sin, we are called to appeal, encourage, and strengthen them. Similarly, Galatians 6:1 says, “Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness...” We should restore the person gently—not in a harsh manner.
Application Question: How can we correct a person gently in an encouraging manner?
Proverbs 15:1 says, “A gentle response turns away anger, but a harsh word stirs up wrath.” If we raise our voice or get agitated, we may provoke them to unnecessary anger and keep them from responding to God. Tone matters.
Proverbs 25:15 says, “Through patience a ruler can be persuaded, and a soft tongue can break a bone.” With many sins, it is a process to be set free, and we need to patiently walk with people through the process. In fact, even the process Christ gives for church discipline requires patience: again, we minister alone, then with two or three, and then with the church. Through patience with prayer and Scripture, God often changes hearts and sets people free.
Application Question: Why is encouraging, strengthening, and coming along side someone struggling with sin important in the correction process? Why is a gentle tone and patience so important? How have you experienced the effectiveness of this type of ministry?
Do not address an older man harshly but appeal to him as a father. Speak to younger men as brothers, older women as mothers, and younger women as sisters—with complete purity.
1 Timothy 5:1-2
Timothy was pastoring a multi-gender, multi-age, and multi-ethnic church, which presented various inherent difficulties. Some pastors tend to neglect the older crowd and focus on the young. While others focus on the old and neglect the youth. Because the church is a family, we must minister to everybody and yet recognize distinctions among the family—especially that of age and sex.
Observation Question: How should we correct those who are older or younger in age?
Respect for the elderly was engrained into Jewish theology. Leviticus 19:32 says, “‘You must stand up in the presence of the aged, honor the presence of an elder, and fear your God. I am the Lord.” Proverbs 16:31 says, “Gray hair is like a crown of glory; it is attained in the path of righteousness.”
In the same way, we must demonstrate a special honor and respect when ministering to those older than us. We must exhort them in the same manner we would our father or mother. They must be corrected when in sin, but it must be done in a manner that honors their age.
Paul says to treat the younger men as brothers and the younger women as sisters. One might think that Paul would say “treat them as younger brothers or younger sisters” but he doesn’t do that. The older members are not supposed to treat the young in the church with an air of superiority. They should demonstrate brotherly or sisterly affection towards them. This is very similar to Peter’s words to the elders in 1 Peter 5:3, when he said, they should not “lord” over those entrusted to them.
Obviously, this can be very difficult for those from a hierarchal culture; however, it is the door to an effective ministry with the young. It is a very incarnational ministry. In the same way that Christ humbled himself and became a man to save humans, the aged, though deserving of respect, must humble themselves as they correct and minister to the young in the church.
This humility and brotherly affection from the aged often opens the door for a more influential ministry to the young; whereas those who demand their respect, often push the young away.
Application Question: How is this teaching counter-cultural—treating older members as parents and younger members as brothers and sisters? Why is this an effective ministry model, especially when correcting someone?
Do not address an older man harshly but appeal to him as a father. Speak to younger men as brothers, older women as mothers, and younger women as sisters—with complete purity.
1 Timothy 5:1-2
Finally, Paul adds that Timothy should treat the women with absolute purity. Sexual misconduct is probably the most common reason for pastors to fall out of ministry—not keeping wise boundaries with the opposite sex. However, in the ministry of correction, one must not just protect themselves from sexual temptation but from temptation in general. Consider the following verses:
Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too.
Galatians 6:1
And have mercy on those who waver; save others by snatching them out of the fire; have mercy on others, coupled with a fear of God, hating even the clothes stained by the flesh.
Jude 1:22-23
When ministering to someone caught in sin, it often exposes us to the same temptation. The one seeking to restore a person caught in false doctrine is exposed to the same error. The one seeking to restore a person caught in sexual sin is exposed to the same spirit of lust. Paul said that we must “watch” ourselves. Jude says that we must seek to save them with a disposition of mercy for the person, hate for sin, and fear that we could stumble ourselves.
To minister to those caught in sin with a spirit of fear is wise, for we are all vulnerable of falling. Sadly, many try to perform the ministry of correction without a humble spirit of fear and fall into sin themselves. First Corinthians 10:12 says, “So let the one who thinks he is standing be careful that he does not fall.”
When performing the ministry of correction, we must be careful of temptation, especially with the opposite sex. We must minister with hate for the sin, mercy for the person, and fear from falling into sin.
Application Question: How can a person guard himself or herself from temptation when ministering specifically to the opposite sex? When performing the ministry of correction, how can people guard themselves generally from temptation?
How can we perform the ministry of correction?
1 The subheadings in this section are adapted from Steve Cole’s sermon The Ministry of Correction (1 Tim 5:1-2), accessed on 5/20/16, from https://bible.org/seriespage/lesson-15-ministry-correction-1-timothy-51-2
2 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 184). Chicago: Moody Press.
3 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 184). Chicago: Moody Press.
Honor widows who are truly in need. But if a widow has children or grandchildren, they should first learn to fulfill their duty toward their own household and so repay their parents what is owed them. For this is what pleases God. But the widow who is truly in need, and completely on her own, has set her hope on God and continues in her pleas and prayers night and day. But the one who lives for pleasure is dead even while she lives. Reinforce these commands, so that they will be beyond reproach. But if someone does not provide for his own, especially his own family, he has denied the faith and is worse than an unbeliever. No widow should be put on the list unless she is at least sixty years old, was the wife of one husband, and has a reputation for good works: as one who has raised children, practiced hospitality, washed the feet of the saints, helped those in distress—as one who has exhibited all kinds of good works. But do not accept younger widows on the list, because their passions may lead them away from Christ and they will desire to marry, and so incur judgment for breaking their former pledge. And besides that, going around from house to house they learn to be lazy, and they are not only lazy, but also gossips and busybodies, talking about things they should not. So I want younger women to marry, raise children, and manage a household, in order to give the adversary no opportunity to vilify us. For some have already wandered away to follow Satan. If a believing woman has widows in her family, let her help them. The church should not be burdened, so that it may help the widows who are truly in need.
1 Timothy 5:3-16 (NET)
How should the church care for widows or those in need? Scripture clearly teaches God’s special care for widows and the poor and needy. Consider the following Old Testament verses:
He is a father to the fatherless and an advocate for widows. God rules from his holy palace.
Psalm 68:5
Learn to do what is right! Promote justice! Give the oppressed reason to celebrate! Take up the cause of the orphan! Defend the rights of the widow!
Isaiah 1:17
“You must not afflict any widow or orphan. If you afflict them in any way and they cry to me, I will surely hear their cry, and my anger will burn and I will kill you with the sword, and your wives will be widows and your children will be fatherless.
Exodus 22:22-24
The Jews were to give special care to widows, orphans, and the poor. In fact, part of their tithe provided for those in need (Deut 14:28-29). This special care for the poor was passed from the Jews to the church. In Acts 6, the early church selected seven men to care for a large population of widows—providing food for them. In Galatians 2:9-10, when the apostles gave Paul and Barnabas the right hand of fellowship, they urged them to go to the Gentiles with the gospel but also for them to remember the poor. James, Christ’s brother, also taught the need for caring for widows in James 1:27. He said, “Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.” True saving faith provides for those in distress (cf. Matt 25:32-46).
Women lost their husbands for a variety of reasons such as the dangers of travel, disease, war, and a host of other things.1 In those days, there was no government assistance and widows were an especially vulnerable class. Without their husbands, they often had to turn to begging or prostitution. Therefore, the church gave great attention to this neglected class, and in 1 Timothy 5, Paul instructs the church on how to care for them. Many of these principles do not just apply to widows, but single moms, divorcees, trafficking victims, and anybody else in desperate need.
As we consider this mercy ministry, it is important to consider that God promises tremendous blessings to those who care for the needy. Proverbs 19:17 says, “The one who is gracious to the poor lends to the Lord, and the Lord will repay him for his good deed.” In addition, in Deuteronomy 14:29, God promised to bless the work of Israel’s hands as they provided for the foreigner, the fatherless, and the widow.
How should the church provide for widows and those in need?
As we consider this passage, it is important to note the two separate sections within it. In verses 3-8, Paul teaches about supporting widows in need. However, in verses 9-16, he focuses on widows who will be put on the list to devote themselves to serving the church. Some believe that all of these verses apply to widows in need; however, it’s pretty clear that it does not. John Stott comments on what distinguishes these two sections. He says,
The widows in mind in verses 3–8 Timothy is to give proper recognition to, literally ‘to honour, or rather support’, whereas those in mind in verses 9–16 he is to put on the list of widows, that is, ‘register’ or ‘enrol’ them. Commentators differ as to whether Paul is referring to the same group of widows in both paragraphs, or to two distinct groups. That different categories are in view is suggested not only by the different introductory verbs (‘honour’ and ‘register’), but also by the different conditions for admission into the two groups. In the first case it is destitution and godliness, while in the second it is a combination of seniority, married faithfulness and a reputation for good works.2
In 1 Timothy 5:3-16, we will draw out principles that both individuals and the church can apply, as they care for widows and the needy.
Big Question: How should the church care for widows or those in desperate need?
Honor widows who are truly in need.
1 Timothy 5:3
John MacArthur said this about the Greek word for widow which may help us better apply this text:
The English word widow describes a woman whose husband is dead. The Greek word chēra (“widow”) includes that meaning, but is not limited to it. It is an adjective used as a noun, and means “bereft,” “robbed,” “having suffered loss,” or “left alone.” The word does not speak of how a woman was left alone, it merely describes the situation. It is broad enough to encompass those who lost their husbands through death, desertion, divorce, or imprisonment. It could even encompass those cases where a polygamist came to Christ and sent away his extra wives (William Barclay, The Letters to Timothy, Titus, and Philemon [Philadelphia: Westminster, 1975], 105).3
Therefore, though Paul’s command certainly applies to widows, it’s applications are broader. It applies to any women left alone without help. Today, this especially applies to single mothers who are often left all alone whether because of divorce, abandonment from the father, and/or family members. It also has implications for women who have been trafficked, which is a growing population in certain societies. These women are often in very difficult straits. Along with women who have lost their husbands, these are probably today’s widows—women who are left all alone.
When Paul says, “Honor,” it can also be translated “to show respect,” “to support,” or “to treat graciously.” It carries the idea of both respect and financial support (cf. Matt. 27:9, where it is used of pricing something; 1 Cor 6:20, 1 Tim. 5:17).4
Where these women are often neglected or even shamed in society, the church should honor them by showing God’s love and care for them. This doesn’t mean that we don’t point out sin where it has happened, but that we walk beside them to help spiritually and practically.
Application Question: How should the church honor women in need?
Application Question: How have you experienced or encountered women left all alone whether that be widows, divorcees, single mothers, or trafficked victims?
But if a widow has children or grandchildren, they should first learn to fulfill their duty toward their own household and so repay their parents what is owed them. For this is what pleases God… But if someone does not provide for his own, especially his own family, he has denied the faith and is worse than an unbeliever… If a believing woman has widows in her family, let her help them. The church should not be burdened, so that it may help the widows who are truly in need.
1 Timothy 5:4, 8, 16
One of the ways the church is called to help widows is by encouraging Christian family members to care for them. Paul said this, “But if a widow has children or grandchildren, they should first learn to fulfill their duty toward their own household and so repay their parents what is owed them. For this is what pleases God” (v. 4). It is a basic Christian principle that we should care for parents (and grandparents). In the Ten Commandments, God commands us to honor our father and mother. This honor includes providing for them financially when they are old. Jesus corrected the Pharisees’ understanding of the fifth commandment, when they tried to undermine the financial support it demanded. Christ said this in Matthew 15:3-6:
He answered them, “And why do you disobey the commandment of God because of your tradition? For God said, ‘Honor your father and mother’ and ‘Whoever insults his father or mother must be put to death.’ But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” he does not need to honor his father.’ You have nullified the word of God on account of your tradition.
Therefore, it is the Christian’s duty to care for one’s aging relatives, which includes any widows. Paul said that anyone who does not care for their relatives has denied the faith (v. 8). This means at best they are disobeying God’s command, but at worst, they are not even true believers—their profession of faith means nothing and therefore is not real (cf. James 1:22, 2:17, 19).
Kent Hughes said this about our need to provide for our parents and grandparents:
The inevitable fact is, with the rhythm of generations a dramatic reversal comes to us all. We who once held our helpless children in our arms and nursed them and provided for their every need will one day be held in their arms as they nurse us at the end of our lives. This responsibility will come to us all. And when we sons and daughters do this, we are only “repaying [our] parents and grandparents.” We will be living out the fifth commandment. We will be putting our “religion [literally, “godliness”] into practice.” We will not have God’s approval without such loving family care—”for this is pleasing to God.”5
Obviously, the greatest example of one who cared for his widow is Christ. While Jesus was on the cross, he not only thought about the sins of the world, as he bore the penalty we deserved; he also thought about his mother as well. John 19:26-27 describes Jesus’ interactions with the apostle John and Mary, and how he provided for his widowed mother. It says,
So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, look, here is your son!” He then said to his disciple, “Look, here is your mother!” From that very time the disciple took her into his own home.
John 19:26-27
Application Question: How can believers care for aging parents?
As we consider Christ’s example and Paul’s exhortations to care for our aging family members, we must ask, “How? How can we provide for aging family members?” Paul says in verse 8 that if anyone does not “provide” for his family members, he is worse than an unbeliever. The word “provide” means “‘to plan before.’ It describes the forethought necessary to provide care for the widows in one’s family.”6 Like Christ on the cross, making provision for his mother, families must consider this as well. They should consider their aging family members when purchasing a home, budgeting (savings), securing life insurance, etc. God is pleased when we plan to provide for our aging parents (1 Tim 5:4).
To care for widows, the church must urge its members to practice their faith by honoring their fathers and mothers and, in general, caring for needy family members.
Application Question: How have you seen or experienced children providing for aging parents? How do you plan to provide for yours, if they are still alive?
But if a widow has children or grandchildren, they should first learn to fulfill their duty toward their own household and so repay their parents what is owed them. For this is what pleases God. But the widow who is truly in need, and completely on her own, has set her hope on God and continues in her pleas and prayers night and day. But the one who lives for pleasure is dead even while she lives. Reinforce these commands, so that they will be beyond reproach. But if someone does not provide for his own, especially his own family, he has denied the faith and is worse than an unbeliever.
1 Timothy 5:4-8
Now, it must be noticed that benevolence must not be given indiscriminately. The resources of the church are the Lord’s, and therefore, great wisdom and discernment must be used in distributing them. This is also true for Christians in general. Therefore, Paul gives requirements for the support of widows. They must be widows who are “truly in need” (v. 5).
Observation Question: What requirements did Paul give for supporting widows? Who are the widows who are “truly in need”?
Paul then describes the widows who are “truly in need” and eligible to receive support from the church. These principles apply not just to widows but to other situations where people are in need.
John MacArthur’s comments are helpful: “The perfect tense of the participle indicates a permanent state or condition of being forsaken and without resources. Obviously she is one who has no supporting family and the church has an obligation to such.”7
Paul said she “has set her hope in God” (v. 5). “The perfect tense of the verb elpizō (hope) again indicates a continual state or condition. Her settled attitude is one of hope in God.”8
Now, the church can and should help nonbelievers, but it is their first responsibility to help believers. Galatians 6:10 says, “So then, whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith.”
Paul says she “has set her hope on God and continues in her pleas and prayers night and day” (v. 5). This woman is living in prayer—communion with God—and she continually petitions him for help. Luke 2:37 describes a godly widow named Anna who never left the temple but prayed day and night to the Lord. When Jesus was brought to the temple as a baby, she prophesied over him.
To further support the need for godliness, Paul says, “But the one who lives for pleasure is dead even while she lives” (v. 6). Often the church is bombarded by requests for help. Sadly, these requests commonly come from those living in drunkenness, sexual immorality, financial irresponsibility, and sometimes even drug use. To support these people financially may actually harm and further handicap them. Sometimes with Christians living in rebellion, their dire situation is a natural consequence of their sin and a form of the Lord’s discipline (cf. Heb 12:6, Jonah 1). To help someone who is unrepentant might hinder them from truly repenting and turning to God.
Paul commands Timothy to use discrimination in who they support. In Thessalonica, some people were refusing to work but living off the church’s generosity. Paul says if a person doesn’t work, they shouldn’t eat (2 Thess 3:10). There is a place for saying, “No,” when individuals are not walking with God.
Corporately and individually, believers must use wisdom in supporting those in need. This includes seeking the Lord’s wisdom through prayer, as the Lord ultimately knows these people and what’s best. It includes asking questions and doing research when possible to see if a person has exhausted all their resources (work, family, etc.). It includes inquiring about one’s spiritual life and faithfulness to God.
Paul says, “Reinforce these commands, so that they will be beyond reproach” (v. 7). These instructions are to be followed so that the church and individual Christians may be “beyond reproach” or not “open to blame” (NIV). If they support those who are not really in need or are in rebellion to God, it opens the door for public criticism. No doubt, being “beyond reproach” also refers to God’s displeasure over how we use his finances. Therefore, we must use wise discrimination. Are they really in need? Are they believers? Are they walking faithfully with the Lord?
Application Question: Why is it important to discriminate in the church’s mercy ministries? Are there times the church (or us individually) should support non-believers or believers who are in rebellion towards God? If so, when?
No widow should be put on the list unless she is at least sixty years old, was the wife of one husband, and has a reputation for good works: as one who has raised children, practiced hospitality, washed the feet of the saints, helped those in distress—as one who has exhibited all kinds of good works.
1 Timothy 5:9-10
Interpretation Question: Why were the widows in verses 9-10 put on the list? What was their function?
Next, Paul talks about widows who could be registered or put on the list (v. 9). Who were these women? Some people believe that Paul is still talking about women who received financial support. However, if this were true, very few widows would be supported, as the requirements are very strict (at least sixty, well-known for good deeds, etc.). Some of these widows may have received financial support, but the primary focus seems to be their serving in some official capacity. This is clear by how the qualifications mirror the ones given for the elders and deacons in 1 Timothy 3 (cf. faithfulness to one’s husband, hospitality, etc.).
In addition, there is extra-biblical support for an official order of widows serving in churches. John MacArthur adds,
In the late first and early second centuries, Ignatius and Polycarp wrote of such an order. Tertullian, who lived in the latter part of the second and early part of the third centuries, also mentioned it. The third-century document known as the Didascalia, and the fourth-century Apostolic Constitutions also refer to an order of widows.9
Interpretation Question: What types of ministry did these widows focus on?
With their husbands gone and their children grown, these widows focused on serving women and children in the church and caring for those in needs. No doubt, they fulfilled Paul’s instructions to older women in Titus 2:3-5. He said,
Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. In this way they will train the younger women to love their husbands, to love their children, to be self-controlled, pure, fulfilling their duties at home, kind, being subject to their own husbands, so that the message of God may not be discredited.
Observation Question: What were the requirements for being on the official list of widows?
Observation Question: What good works characterized the widows on the official list?
This list is challenging. It should provoke both men and women to desire to have such qualities.
This list speaks to us about retirement. Scripture doesn’t teach the type of retirement that the world aspires to. People work hard so they can travel the world and go fishing and hunting whenever they want. However, these instructions about the official list of serving widows teach us something radically different about retirement. Retirement doesn’t necessarily mean more leisure and entertainment. It should mean time to focus on serving God, the church, and the needy. God allows us to store up wisdom and experiences so that we can pass them down to future generations. If he allows us to rest from work in retirement, he allows it so we can focus on praying, sharing God’s Word, discipling, and helping others in need. Moses was eighty years old when he got on fire for God and started serving (Ex 7:7). It is never too late to get on fire for God and to faithfully use our gifts.
However, if we don’t prepare for retirement spiritually by growing in godliness, we won’t be as useful to God in old age (cf. 2 Tim 2:20-21, 3:16-17). Are you preparing for a biblical retirement—a focus on serving God and others?
Application Question: What are the common goals of most, including Christians, for retirement? How does the example of this order of widows challenge or inspire your thoughts of retirement?
But do not accept younger widows on the list, because their passions may lead them away from Christ and they will desire to marry, and so incur judgment for breaking their former pledge. And besides that, going around from house to house they learn to be lazy, and they are not only lazy, but also gossips and busybodies, talking about things they should not. So I want younger women to marry, raise children, and manage a household, in order to give the adversary no opportunity to vilify us. For some have already wandered away to follow Satan.
1 Timothy 5:11-15
Observation Question: Why should younger widows not be put on the list?
Finally, Paul says that younger widows should not be put on the list, but instead, they should be encouraged to marry, have children, manage their homes, and to give the enemy no door to slander (v. 14). They should still be supported financially, but they should not be put on the official list of serving widows.
Why should younger widows not be put on the list?
Though some might want to be devoted to serving, most likely loneliness and other sensual desires will cause them to want to remarry. Paul said, “But do not accept younger widows on the list, because their passions may lead them away from Christ and they will desire to marry, and so incur judgment for breaking their former pledge” (v. 11-12).
Interpretation Question: What does Paul mean by the widows bringing judgment on themselves by breaking their former pledge?
What other reasons does Paul give for excluding younger widows from the list?
In 1 Timothy 5:13, Paul says, “And besides that, going around from house to house they learn to be lazy, and they are not only lazy, but also gossips and busybodies, talking about things they should not.” When the spiritually immature are idle, instead of doing ministry, they often abuse that time and fall into various sins. When they do this, they give Satan an “opportunity” (v. 14). This is a military term meaning “a base of operations.”11 It’s a strategic door for the enemy to cause havoc in the church and bring contempt from the world. It seems that some young widows were doing this, as Paul says that some were already following Satan (v. 15).
One of the ministries of the church to younger widows is to encourage them to remarry and protect them from the attacks of evil one.
Paul’s counsel to young widows also provides a message for singles in general. Just as young widows would be vulnerable to temptation in the single state, especially lustful temptation (i.e. “passions” in verse 11), so are most singles. It is God’s will for most to marry, and marriage provides some amount of protection from the evil one. Consider what Paul said to singles in 1 Corinthians 7:1-5:
Now for the matters you wrote about: It is good for a man not to marry. But since there is so much immorality, each man should have his own wife, and each woman her own husband. The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. The wife’s body does not belong to her alone but also to her husband. In the same way, the husband’s body does not belong to him alone but also to his wife. Do not deprive each other except by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self-control. (NIV 1984)
Marriage helps guard Christians from temptation towards sexual sin. In marriage, couples must faithfully practice the sexual union in order to protect themselves. Again, Paul said that singles, because of the pervasive sexual immorality, should pursue marriage (1 Cor 7:2).
Getting married implies the need to prepare for it. These preparations include growing in spiritual maturity. Ephesians 5 says that husbands should wash their wives with the Word as Christ does (v. 25-27), and women should submit to their husbands as unto the Lord (v. 22). Preparations also include becoming financially independent, among other things. Genesis 2:24 says that a man is to leave his father and mother and cleave to his wife (KJV). Because of temptations towards sexual immorality, Christian singles should prepare for marriage and consider getting married early.
This is important to hear in an age where marriage keeps getting pushed further and further out for educational, vocational, and financial concerns. Sadly, what’s happening is that more single Christians are just living in sexual immorality and following Satan like some of the young widows were (1 Tim 5:15).
In many cultures, Christians getting married at a younger age than the wider population is normative, and one of the primary motivations is purity. Purity needs to be considered by singles and their parents. Many, if not most, will struggle with purity (and the resulting consequences of failing to keep it) and therefore preparing for an early marriage is wise.
One of the roles of the church is to encourage young widows to get married, as it will protect them from evil. As a general principle, it is wise for the church to encourage singles to do the same.
Application Question: What is your opinion on the comment that Christians, in general, should consider getting married early, as a protection from the evil one?
One question that must be asked as we consider this text is, “Why are we only talking about widows and not widowers? What about the men?” No doubt, the reason is because Paul expects the men to work and be financial providers. Most likely these widows were housewives, so they had no other means of support when their husbands died. Throughout Scripture it is at least implied if not directly taught that men will financially provide for the families and that wives will take care of the home and raise children. Titus 2:5 commands for the older women to teach the younger women how to be homemakers (or to fulfill “their duties at home”). Paul even calls for young widows in this passage to get married, raise children, and to manage their households (5:14). To further support the view of men as providers, we have the example of Christ and the church which symbolizes marriage. In Ephesians 5, Christ washes, feeds, and cares for his bride—the church. He is the provider, just as Paul calls husbands to be (v. 25-30).
In our culture, being a house-wife/home-maker is often looked down upon. Wives are called to focus on their career at all cost, and often children are shipped off to day-care right after birth. Our children are essentially raised from infancy by people who may or may not even know Christ. Being a home-maker and raising children is exalted in the Old Testament, as seen with the Proverbs 31 wife. It is taught by Paul to Titus and here to Timothy. This doesn’t mean that women can’t have jobs. The Proverbs 31 wife was industrious. But, it does mean that women shouldn’t neglect the best thing—raising godly children—for a lesser thing like career. In some homes, husbands may take that role if that is best for a couple, but the model seen throughout Scripture is wives excelling in that area and older women teaching younger women how to do it (cf. Titus 2:5).
Where the world dishonors house-wives and home-makers, the church exalts them. This is part of the reason the church cares for these widows who were probably housewives and therefore lacked financial support after their husbands died. This is an exalted role in the church because Scripture exalts it and because it is important for raising godly children (cf. Mal 2:15). As this role is de-emphasized in society, our children often suffer the consequences. No doubt, this is part of the reason we are raising a rebellious and immoral generation. No one is home to raise the kids; both mothers and fathers are absent—and it is often expected that day-care workers and school teachers raise them.
Here is a story about Scottish preacher Ian MacClaren and a conversation with a mother in his church. This story demonstrates both how home-makers often feel insecure about their ministry and yet how important it is.
As they were talking, she began to wipe her eyes with the corner of her apron, so Dr. MacClaren said, “What’s disturbing you?”
“Oh,” she said, “Sometimes I feel I have done so little and when I think about it, it makes my heart heavy, because really I’ve done so little for Jesus.”
“When I was a wee girl the Lord spoke to my heart and I surrendered to Him. And I wanted to live for Him, oh so much. But I feel I haven’t done anything.”
“What have you done with your life?” he asked.
“Oh nothing,” she said, “just nothing. I’ve washed dishes, cooked three meals a day, taken care of my children, mopped the floor, mended the clothes, you know, everything a mother does, that’s all I’ve done.”
MacClaren sat back in his chair and asked, “Where are your boys?”
“Oh, she spoke, “You know I named them all for the gospels, Matthew, Mark, Luke, and John. You know them all and you know where Mark is. You ordained him. He went to China. He’s learned the language and now he is able to minister to the people in the name of the Lord.”
“Where’s Luke?” MacClaren said.
“You know well enough where he is because you sent him out and I had a letter from him the other day. He is in Africa and says a revival has broken out at his mission station.”
“And Matthew?” he queried.
“He’s with his brother in China and they are working together. And John, who’s nineteen, came to me last night to say God has laid Africa on his heart. He said, ‘I’m going to Africa, but don’t worry about it, Mother, because the Lord has shown me that I am to stay with you until you go home to glory, and then I’ll go. Until then I have to take care of you.”
MacClaren looked at that elderly saint and said, “Your life has been wasted, you say?”
“Yes, it has been wasted.”
“You have been cooking and mopping and washing—but I would like to see the reward when you are called home!”12
Though the world defames this ministry; the church must exalt it, as Scripture does.
Application Question: How is the role of the housewife/homemaker often degraded in our society? Why does Scripture emphasize this role for women? Does this mean that women should not work? How can husbands encourage this ministry?
How should the church care for widows or those in need?
1 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 230). Wheaton, IL: Victor Books.
2 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 129). Downers Grove, IL: InterVarsity Press.
3 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 195). Chicago: Moody Press.
4 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 196). Chicago: Moody Press.
5 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 125). Wheaton, IL: Crossway Books.
6 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 201). Chicago: Moody Press.
7 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 199). Chicago: Moody Press.
8 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 199). Chicago: Moody Press.
9 MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 205–206). Chicago: Moody Press.
10 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 206). Chicago: Moody Press.
11 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, pp. 230–231). Wheaton, IL: Victor Books.
12 MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 208–209). Chicago: Moody Press.
Elders who provide effective leadership must be counted worthy of double honor, especially those who work hard in speaking and teaching. For the scripture says, “Do not muzzle an ox while it is treading out the grain,” and, “The worker deserves his pay.” Do not accept an accusation against an elder unless it can be confirmed by two or three witnesses. Those guilty of sin must be rebuked before all, as a warning to the rest. Before God and Christ Jesus and the elect angels, I solemnly charge you to carry out these commands without prejudice or favoritism of any kind. Do not lay hands on anyone hastily and so identify with the sins of others. Keep yourself pure. (Stop drinking just water, but use a little wine for your digestion and your frequent illnesses.) The sins of some people are obvious, going before them into judgment, but for others, they show up later. Similarly good works are also obvious, and the ones that are not cannot remain hidden.
1 Timothy 5:17-25 (NET)
How should churches minister to their pastors?
Often, we think of pastors/elders as those responsible for ministering to a congregation, which is true. However, congregations are also responsible for ministering to pastors. Pastors are not perfect; they fail, get discouraged, and often want to quit. Statistically, in the U.S., 1700 pastors leave the ministry every month because of burn out, moral failure, or some other reason. Fifty percent of ministers quit within five years.1 Pastors need ministry, and healthy churches aim to provide that for them.
Here in 1 Timothy 5:17-25, Paul gives instructions about elders—the pastors of a church. In Ephesus, they had a leadership problem. Some of the elders were sinning and even teaching false doctrine (cf. Acts 20:28-30). Therefore, Paul gives Timothy instructions about the eldership and also personal instruction.
In this passage, we will consider how to minister to our pastors.
Big Question: What instructions does Paul give Timothy about pastors/elders? How can we apply these instructions in order to better minister to our pastors?
Elders who provide effective leadership must be counted worthy of double honor, especially those who work hard in speaking and teaching. For the scripture says, “Do not muzzle an ox while it is treading out the grain,” and, “The worker deserves his pay.”
1 Timothy 5:17-18
Interpretation Question: Who are the elders and what is their role?
First, we must establish who and what are elders. Elders, pastors (shepherds), and bishops (overseers) are terms used synonymously in the New Testament. As an example, we see this in Acts 20:17, 28, when Paul meets with the Ephesian elders. It says,
From Miletus he sent a message to Ephesus, telling the elders of the church to come to him… Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son.
The different terms simply represent various aspects of the leadership position. “Elder” represents the spiritual maturity of these leaders. “Overseer” represents their administrative function, and “pastor” or “shepherd” represents their caring role.
One thing that stands out in this text is that Paul says, “The elders” (v. 17)—plural. This is important because some churches have a Moses model, where one man oversees the whole church. However, the New Testament presents a shared leadership model. There is no one-man rule. Shared leadership is important because it provides accountability and encouragement. The one leader model is fraught with more difficulties. There are more temptations towards spiritual pride, more spiritual attacks, and more susceptibility to loneliness and depression. A shared leadership model is not only good for a church, but it is good for the leaders.
The primary role of the elders is “providing effective leadership” for the church. This includes vision setting, overseeing finances and ministries, and caring for the sheep, among other things. But it also includes “teaching and preaching” (v. 17).
Observation Question: How does Paul say the church should minister to elders in verse 17 and what does he mean by his instruction?
In order to faithfully minister to elders, Paul says they should be given “double honor.” What does he mean by this? Previously, Paul said that widows in the church deserved “honor” in verse 3. The same word is used in verse 17. It refers both to respect and financial provisions. In 1 Corinthians 6:20, the word is translated “price.”2 Double honor means that elders should be generously respected and compensated.
Sadly, many churches believe that ministers should survive off the bear minimum. To them a pastor should never own homes, have new cars, and their children shouldn’t attend private school. I had one friend say that if a pastor was driving a nice car and not a van (to pick up a lot of people), then he wouldn’t be attending his church. Now, it is true that ministers should not serve in ministry for money. A qualification of elders is that they should not be greedy (1 Tim 3:3). The ministry is not a place to pursue wealth and luxury (cf. 1 Tim 6:7-11). Pastors should be very sacrificial; however, congregations should be very generous. God does not just care about his sheep; he also cares about his shepherds (cf. 1 Thess 5:12-13, Gal 6:6).
When Paul says that elders “who provide effective leadership” and “work hard” in speaking and teaching deserve double honor, the implication is that many times elders who excel in these ministries often cannot hold another job. “Work hard” can be translated “to work to the point of fatigue or exhaustion.”3 Because of their labor in preparing sermons and caring for the flock, they should be compensated.
This is in keeping with the Old Testament directive given to Israel concerning Levites and priests. They were to be provided for by the people’s tithes and offerings. Second Chronicles 31:4 (NIV) says, “He ordered the people living in Jerusalem to give the portion due the priests and Levites so they could devote themselves to the Law of the LORD.” Similarly, we support our pastors financially so they can devote themselves to the Lord’s ministry.
When Paul says, “Do not muzzle an ox while it is treading out the grain,” and “The worker deserves his pay” (v. 18), he is quoting Deuteronomy 25:4 and Luke 10:7. He uses these verses as a support for why pastors should be paid. When God commanded for oxen not to be muzzled while treading grain in the law, he essentially called for the oxen to be able to eat freely as compensation for their labor. Likewise, when Paul quotes Jesus as saying, “the worker deserves his pay,” it is the same idea: Oxen and workers are rewarded for their labor and, therefore, so should pastors.
People often ask me, if they can give their tithes and offerings to other ministries outside the church such as the poor and struggling. I always tell them they should do both—support others but don’t neglect giving to their church. Our tithes and offerings provide for the ministries of the church, and they pay the church staff. If members don’t give to the church, then the ministers God has called can’t do their work, as their families must be provided for. In Nehemiah 13:10, the Israelites stopped giving their tithes and offerings and the Levites had to go back to caring for their farms. Sadly, that often happens in churches because people don’t faithfully give.
Not only is this text important for teaching the need for pastors to be paid, it also gives important insight on canonization. How were the books of the Bible, and specifically the New Testament, chosen as an official list? Here in this text, Paul says that Luke’s writing is part of Scripture just as the Old Testament was. This means that the books of the Bible were considered Scripture right after being written.
This was an important consideration when the early church put together the “Canon”—the official list of books in the Bible. One of the main questions asked was, “Does the book have apostolic affirmation?” Meaning—did an apostle write or affirm it? With Luke’s writings, Paul claimed that it was Divine and part of Scripture. Similarly, Peter declared that Paul’s writings were part of Scripture. In 2 Peter 3:15-16, he said:
And regard the patience of our Lord as salvation, just as also our dear brother Paul wrote to you, according to the wisdom given to him, speaking of these things in all his letters. Some things in these letters are hard to understand, things the ignorant and unstable twist to their own destruction, as they also do to the rest of the scriptures.
In addition, when the early church put together the official list of books, they also asked other questions, such as: “Does it agree with the rest of Scripture?” “Does it claim to be authoritative (i.e. Thus saith the Lord)?” “Did it have the approval of the early church in being widely circulated and thus bearing the witness of the Holy Spirit in believers (cf. John 10:27)?” The early church did not choose the books of the Canon; they simply affirmed the books the Holy Spirit inspired.
As we consider Paul’s teaching on honoring our elders, we must ask ourselves: “Are we giving our elders double honor?” Paul thought this was very important, as he also mentioned it to the Galatians. Galatians 6:6 says, “Now the one who receives instruction in the word must share all good things with the one who teaches it.”
We must share all good things with our elders: love, respect, encouragement, remuneration, and most importantly prayer. We must continually pray for and encourage our pastors, as their labor is both vital and difficult.
Are you ministering to your elders by giving them double-honor?
Application Question: In what ways is God challenging you personally to honor your elders?
Do not accept an accusation against an elder unless it can be confirmed by two or three witnesses.
1 Timothy 5:19
Next, Paul teaches Timothy that elders must be protected from false accusations. Satan is a liar, and he works through accusation. In fact, his other name “devil” actually means accuser. Therefore, Satan continually aims to hinder the ministry of spiritual leaders through false accusation. Calvin said this, “‘None are more exposed to slanders and insults than godly teachers…they never avoid a thousand criticisms.’”4 No doubt, many of these are unjust.
A brief look at biblical history will attest to this: Joseph, while working in Potiphar’s house, was falsely accused by Potiphar’s wife and thrown into prison (Gen 39). The Samaritans surrounding Jerusalem heaped up lies against Nehemiah—declaring that he wanted to be king. They even sent an “open letter” that was read in every town before it got to Nehemiah (Neh 6:5-7). When Jesus was brought before the Sanhedrin prior to his crucifixion, false witnesses were heaped up against him as well (Mk 14:56). The enemy knows that if he can tarnish a spiritual leaders’ reputation, he can tarnish his message and the church. Thus, he works overtime at doing this.
Paul, therefore, gives an Old Testament directive from Deuteronomy 19:15: an accusation should not be entertained unless there are two or three witnesses. This means we shouldn’t even listen to gossip if it only comes from one person. When approached by people with gossip about someone in leadership (or anyone else), we should ask probing questions like:
When leadership is involved (and anybody else), we must make sure that accusations are factual; otherwise, we shouldn’t even entertain them. One of the ways we minister to our pastors is by protecting them from degrading and false accusations.
Application Question: Why is it important to protect our spiritual leaders (and others) from false accusations? How have you seen false accusations hurt those in leadership?
Those guilty of sin must be rebuked before all, as a warning to the rest. Before God and Christ Jesus and the elect angels, I solemnly charge you to carry out these commands without prejudice or favoritism of any kind.
1 Timothy 5:20-21
As part of the church’s ministry to elders, they need to be lovingly held accountable. Pastors are not perfect and therefore need to be challenged when in sin.
Paul says that elders who are sinning should be reproved before everyone. He then charges Timothy before God, Christ, and angels to faithfully keep these instructions. The ministry of reproving elders is important both to God and the church. When elders continue in sin, it dishonors God and becomes a tremendous stumbling block to believers and unbelievers alike; therefore, discipline must be handled appropriately.
Interpretation Question: How should the church hold elders accountable?
When Paul says the elders “must be rebuked before all,” this seems to be the last step in the accountability process. Christ gives instructions on how to handle church members in sin in Matthew 18:15-18. It says,
“If your brother sins, go and show him his fault when the two of you are alone. If he listens to you, you have regained your brother. But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. If he refuses to listen to them, tell it to the church. If he refuses to listen to the church, treat him like a Gentile or a tax collector. “I tell you the truth, whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.
As with the general ministry of correction addressed above, sinning elders should be approached one on one. If they don’t respond, then bring two or three others to confirm the facts. Then if they don’t respond, it should be handled publicly before the church. And, if they still don’t respond, they should be removed from the congregation (cf. Matt 18:18, 1 Cor 5:2).
If the sin is a public sin, then at times, public rebuke may be the first step. When Peter was sinning by being hypocritical in how he treated Gentile believers, Paul publicly rebuked him because everybody knew about the sin (Gal 2:11). In normal circumstances, if public rebuke happens before private rebuke, it will unnecessarily drive a person away from God and the church.
Though this may be difficult, especially when dealing with an elder, it must be done. If the church doesn’t handle an elder’s sin biblically, if they instead hide or cover it up, then it opens the door for Satan to cause havoc in the church through gossip, rumors, and disobedience. This commonly happens in churches where the pastor’s sin is covered up, sometimes for years. The dissonance between the pastor’s preaching and actions eventually turns many away from Christ, and sometimes the church implodes, to Satan’s delight.
In situations where the pastor’s sin is especially heinous, he may need to step down until he can restore a faithful testimony, as is a qualification of all elders (cf. 1 Tim 3:1-7). Some sins may permanently disqualify a person from serving as an elder (cf. 1 Cor 9:27)
Observation Question: How was Timothy called to exercise this discipline?
Application Question: Why is discipline so important when it comes to an elder who is continuing in sin? How has the church often opened the door for Satan by instead showing prejudice or favoritism in these circumstances?
Do not lay hands on anyone hastily and so identify with the sins of others. Keep yourself pure… The sins of some people are obvious, going before them into judgment, but for others, they show up later. Similarly good works are also obvious, and the ones that are not cannot remain hidden.
1 Timothy 5:22, 24-25
Interpretation Question: What does the laying on of hands represent?
Next, Paul tells Timothy to not lay hands on people hastily and “so identify with the sins of others”, or it can be translated “take part in the sins of others” (ESV). What does laying on of hands refer to? It seems to refer to the official ordination process of the church. In Acts 13:1-3, when Paul and Barnabas were called to missions through a prophetic word, the elders fasted, prayed, and laid hands on them. This was a recognition of God’s call on their lives and a setting apart for that work.
A man should not be ordained as an elder until he is spiritually ready because, if he lacks spiritual maturity, it opens the door for vicious attacks from Satan and ultimately God’s discipline if he falls into sin. First Timothy 3:6-7 says:
He must not be a recent convert or he may become arrogant and fall into the punishment that the devil will exact. And he must be well thought of by those outside the faith, so that he may not fall into disgrace and be caught by the devil’s trap.
Furthermore, James 3:1 says teachers shall be judged more strictly. To select an elder before he is ready, brings harm to him and the church.
Being cautious in the selection process also gives selected elders confidence that God in fact called them to the position. This is important as Satan often comes to criticize and discourage pastors. The external call is very important in being able to stand in this battle (cf. 1 Tim 1:18).
Since Timothy would need to correct and probably remove some elders (cf. Acts 20:28-30), he might be tempted to quickly select somebody for leadership. However, Paul warns against that. By putting somebody unqualified into leadership, Timothy would be partially to blame for their sins. This is a sovereign challenge from God to be thorough in the selection process of adding an elder/pastor. The standards for elders are very high in 1 Timothy 3:1-7. It includes managing their family well (v. 4). This means that their children must believe and not be known for rebellion. It means that they cultivate the spiritual life of their wife and children. It also includes being a good steward of finances. In addition, elders are called to be able to teach (v. 3). This implies that not only can they teach but that they have sound doctrine. Selection committees must thoroughly consider a candidate’s doctrine and life when selecting elders/pastors.
Observation Question: What further instructions does Paul give about selecting elders in verses 24-25 and what do they mean?
Paul gives further instructions about this process. He says,
The sins of some people are obvious, going before them into judgment, but for others, they show up later. Similarly good works are also obvious, and the ones that are not cannot remain hidden.
(v. 24-25)
This means one should not be judged on the first acquaintance, but committees should allow for time so that one’s true character can reveal itself.
Like Christ said, you can tell a tree by its fruit (Mat 7:16). Therefore, selection committees should not be in a hurry. One’s character will eventually become clear to all.
Nonetheless, the need to be cautious in the selection of elders, reminds us of how it is ideal to select from within the congregation. When considering the detailed qualification of elders in 1 Timothy 3:1-7 and Titus 1:6-9, it can be very difficult to discern these things in an outside candidate. Do they really run their household well? Are they wise in their relations with the opposite sex? Are they good with money? Are they peace-makers or people prone to conflict? These things are hard enough to discern when one attends the same church. And sadly, outside recommendations typically only address the best in a person and fail to address the worst.
Ideally, current elders should be continually investing in young men in the congregation with the hope of them eventually becoming elders. Paul said in 2 Timothy 2:2, “And entrust what you heard me say in the presence of many others as witnesses to faithful people who will be competent to teach others as well.” Sadly, most elders are too busy to invest in the next generation, and therefore, most churches suffer from a leadership gap.
Certainly, God can bring elders/pastors from outside the church. He certainly did that with Timothy, as Paul commanded him to stay and shepherd the congregation in Ephesus (1 Tim 1:3). However, bringing ministers from outside can be more difficult to appropriately assess. Again, it can be very challenging, if not impossible at times, to discern if the candidate meets all the qualifications of an elder.
In addition, attending seminary is not a proof of godly character, sound doctrine, or ability to lead a church. Sadly, many churches think that seminary is God’s gold stamp on a candidate. However, God prepares his ministers in the wilderness, through his Spirit, and the discipleship of others (cf. Gen 39, Ex 3, Matt 4, 2 Tim 2:2). “Formal training” is beneficial, but it may or may not be part of the process (cf. Acts 4:13).
In raising up future elders and pastors, churches should consider sending members to seminary with the intention of them returning to serve or them serving while in seminary (which has been made more possible with the online options available). Or, current elders should develop extensive training programs that include reading and writing on systematic theologies, commentaries, preaching books, and pastoral helps. This way they can raise up leaders that can eventually teach others, as Scripture commands (2 Tim 2:2).
One of the ways we minister to elders is by cautiously selecting them. This gives current elders confidence that God in fact selected them, and it also protects them from serving with and eventually potentially removing an unqualified elder.
Application Question: Why is it so important to be cautious in the selection of elders? What is your view on the responsibility of the church to raise up home-grown, qualified elders?
… Keep yourself pure. (Stop drinking just water, but use a little wine for your digestion and your frequent illnesses.)
1 Timothy 5:22b-23
Interpretation Question: What does Paul’s challenge to Timothy about adding a little wine to his diet for his frequent infirmities suggest about Timothy?
Finally, in the midst of Paul’s instructions on elders, he digresses by telling Timothy to stop drinking only water but to also use wine because of his frequent illnesses. There are several thoughts about this: Timothy was probably practicing abstinence because of the excessive cultural abuses of alcohol. Since water was commonly contaminated in those days, most mixed it with a little wine to purify it. Timothy’s abstinence was causing him to get sick, and Paul commanded him to add wine to aid with his stomach.
In addition, some wonder if Timothy’s stress from dealing with false teaching and other congregational problems was contributing to his frequent ailments.6 Stress causes many illnesses in the body. Timothy certainly wouldn’t be the first or last pastor to develop physical ailments while ministering at a difficult church. Personally, I’ve known several pastors who developed high blood pressure while working through difficult seasons at their churches.
Because of the various sicknesses, Paul urges Timothy to take care of his body. Our bodies are the Lord’s temple (1 Cor 6:19), and he uses them to minister to others. If we harm our bodies by neglect, over-work, or abusing harmful substances, we will miss God’s best.
Since pastors are prone to overwork and stress, the church must continually urge and enable them to be physically healthy, which includes resting. Recently, I read that at Bethlehem Baptist Church, the church John Piper previously served, the pastors are required to take one full day off to fulfill a Sabbath principle. And they are required to take at least two partial rest days throughout the week to fulfill another day of rest. Each week they are required to document this, and if they couldn’t rest that week, they must share their plans to make it up. They also must rate their eating and exercise on a scale of 1-9.7
Sadly, most churches not only neglect to encourage a healthy lifestyle for pastors, they essentially require them to be bad stewards of their health and family. Burn out is normative for pastors, and therefore, they must be protected.
Paul encourages Timothy to take care of his health, and healthy congregations do the same with their pastors. They encourage this not only through their words but also by their actions.
As a final comment, as we consider Timothy’s sickness and Paul’s recommendation, we must notice that Paul doesn’t tell Timothy to just have faith and that God would heal him or command him to keep speaking healing until the sickness left. Furthermore, although Paul had the gift of healing, he apparently wasn’t able to heal Timothy. This is important to consider since many in the church profess that it is never God’s will for a person to be sick and that he will heal every sickness if we have faith. Sometimes, God brings sickness as a form of discipline. He certainly did that with the Corinthians who were abusing the Lord’s Supper. First Corinthians 11:30-32 says that many were weak, sick, and had died because of the Lord’s judgment.
This teaching is common among those influenced by the prosperity gospel, which is saturating the church. It is essentially a confused soteriology (the doctrine of salvation) and a confused eschatology (the doctrine of end times). Though Christ’s atonement ultimately provides freedom from sin and sickness (cf. Is 53:5, 1 Pet 2:24), the question is, “When does this happen?” Though our sin nature was crucified on the cross (Rom 6:1-11), our flesh and Spirit still wrestle with each other so that we often don’t do as we would like (Gal 5:17). We won’t be fully rid of our sin nature until the death of our bodies or the second coming of Christ, whichever happens first. And it’s the same with healing. Yes, one day there will be no more sickness and no more death but that awaits the rapture of our bodies and ultimately the new heavens and new earth. Revelation 21:4 says, “‘He will wipe away every tear from their eyes, and death will not exist any more—or mourning, or crying, or pain, for the former things have ceased to exist.’”
This is important to consider as there is so much confusion on the doctrine of healing. Timothy had frequent infirmities that Paul apparently couldn’t heal. Scripture certainly teaches that God is a healer, and we should seek him for healing, but it is not always his will to heal. In fact, death is God’s plan for everyone except believers who are alive at Christ’s return (cf. Heb 9:27, 1 Thess 4:15-18). Furthermore, as with all trials, sometimes, it is God’s will for us to persevere through them in order to develop perseverance, character, and hope (Rom 5:3-4, James 1:3-4).
As we consider Paul’s encouragement of Timothy to maintain his physical health, we must be challenged to care for the health of our elders. How can we encourage their physical, emotional, and spiritual health?
Application Question: In what ways have you seen pastors living an unhealthy lifestyle through their own lack of proper stewardship and/or that of the church? How can churches better encourage their pastors to have a healthy lifestyle? In what ways have you seen or experienced a confusion over the doctrine of healing? What is a balanced understanding of God’s will to heal sickness?
How should churches minister to their pastors?
1 Accessed 6/12/16 from http://www.expastors.com/why-do-so-many-pastors-leave-the-ministry-the-facts-will-shock-you/
2 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 217). Chicago: Moody Press.
3 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 219). Chicago: Moody Press.
4 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 138). Downers Grove, IL: InterVarsity Press.
5 Questions taken from Steve Cole’s sermon on 1 Timothy 5:19-25: accessed on 6/4/16, from https://bible.org/seriespage/lesson-18-church-leadership-keeping-it-godly-1-timothy-519-25
6 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (pp. 2097–2098). Nashville: Thomas Nelson.
7 Accessed 6/4/2016, from http://www.hopeingod.org/document/pastors-accountability-form
Those who are under the yoke as slaves must regard their own masters as deserving of full respect. This will prevent the name of God and Christian teaching from being discredited. But those who have believing masters must not show them less respect because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved.
1 Timothy 6:1-2 (NET)
How can Christians glorify God in the workplace? What should a Christian worker look like? In this passage, Paul challenges Christian slaves to work in such a way that God’s name and his Word would not be slandered (v. 1).
Each person is called to work. Some work as students, some work as teachers, some work as mothers, some as businessmen, etc. Everybody works for a living. The only difference is the pay. Some don’t get paid at all, some get paid a little, and some get paid a lot. What should the Christian’s work life look like?
Often, people think of work as a bad thing. Some may even think it is a result of the fall (Gen 3:17–18). However, work was given before the fall. It was Adam’s responsibility to till the ground and take care of the Garden of Eden (Gen 2:15).
In fact, Scripture teaches that we will work in heaven. In Luke 19:17, those who are faithful with their gifts and talents on earth will be rewarded with the task of overseeing cities in the coming kingdom.
Also, in Revelation 21:2, we see the holy city of Jerusalem coming out of heaven to the earth. Just the fact that heaven is called a city implies many characteristics about eternity. A city has commerce, art, education, and government. Heaven will not be sitting on a cloud doing nothing. It will be worshiping and serving the Lord together in the heavenly city and on the earth forever. It has always been God’s will for man to work.
Moreover, our God is a worker too! He creates and sustains the world by the power of his Word (Heb 1:3). He is not idle! He prays for his saints in order to save them to the uttermost (Heb 7:25). We serve a God who neither sleeps nor slumbers (Ps 121:4). He is always active in his creation.
Work is something we do here on earth and something we will also do in eternity. It is a way that we imitate God and bring honor to him. If work is something we will do throughout eternity, we must ask ourselves, “How can we work in such a way that God is glorified?”
It should be noted that for many Christians God has called for the workplace to be their primary mission field. It is where they will spend the most time and often where they will be around the most people. For the teacher, her mission field is her co–workers and students. For the businessman, his mission field is both his clients and co–workers. For the housewife, her mission is her husband and children.
It is in the workplace that many of us can spread the salt and light of Christ to the most people in an intimate way (cf. Matt 5:13–14). For this reason, this text is very important for us.
What should the Christian worker look like? In this lesson, we will study how Christian employees and employers honor God in the work place.
Big Question: How should Christian employees and employers honor God in the workplace and how should this be done practically at our current jobs?
Those who are under the yoke as slaves must regard their own masters as deserving of full respect. This will prevent the name of God and Christian teaching from being discredited.
1 Timothy 6:1
It should be noted that in this passage Paul specifically speaks to slaves serving their masters. In our contemporary context, this may not directly apply to us. However, we can still learn many lessons from this that apply directly to the employee and employer relationship. Before that, let’s talk about the institution of slavery and Scripture’s teaching on it.
Interpretation Question: Why does Paul address the slave-to-master scenario, and what is Scripture’s view on the institution of slavery?
Again, Paul starts off describing the relationship of a slave to his master. In the epistles, we commonly see passages addressing slaves (cf. Eph 6:5–8; Titus 2:9–10; 1 Peter 2:18). This is probably because many early Christian believers were slaves. Christianity tended to draw the poor, the slaves, and the women—those commonly mistreated. In a world of tremendous partiality and prejudice, Christianity was particularly attractive since in Christ all people have equal standing (cf. Gal 3:28). Christ himself even taught, “Blessed are you who are poor” and “Woe to you who are rich” (Luke 6:20, 24). The poor have always been drawn to the beauty of Christ.
Slavery in the Roman Empire was a common institution. It has been estimated that there were some sixty million slaves, which covered about half the Roman Empire. Slaves held every type of position; they were teachers, doctors, artists, musicians, and almost anything else you can think of. Some were born into slavery, some sold themselves into slavery to pay off debts, and some were taken forcibly into slavery.
It should be noted that Scripture clearly teaches that the slave trade was sinful and contrary to the Word of God. We see this in 1 Timothy 1:9–10 (NIV):
We also know that law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; for those who kill their fathers or mothers, for murderers, for adulterers and perverts, for slave traders and liars and perjurers—and for whatever else is contrary to the sound doctrine.
However, Scripture never sought the abolishment of slavery as an institution in the ancient world. Many poor people sold themselves into slavery to support their families.
In fact, Scripture permitted the institution of slavery and provided regulations for it. In Israel, after six years, a slave was supposed to be set free, and if he wanted to serve his master forever, he could put an earring in his ear to commit to this service (Ex 21:2–6). Similarly, Paul gave regulations for slavery as an institution throughout his writing (cf. Col 3:22–4:1; Eph 6:5–9).
It should be noted that even though Scripture never calls for the abolishment of slavery, it certainly has led to its abolishment throughout history. Christians in England were leaders in the abolishment of the slave trade in that nation. Similarly, Christians in America led the way to the abolishment of slavery.
Throughout Scripture, God’s plan to change the world was never by a human or political revolution. The Jews were looking for a messianic king who would abolish the powers of the Roman Empire. No doubt, some slaves were also hoping for Christian leaders, like Paul, to provoke rebellion against their masters. However, Christ came primarily to abolish slavery in the heart of man. He came to make man a new creation.
Slavery has been abolished by Christianity in many places around the world through changing the character of people. Scripture teaches the equality of all people—the equality of men and women. It teaches the need for proper respect in the workplace between masters and slaves. Scripture’s plan to change the world has always been by changing the inner man and his thinking (Rom 12:2).
Because of the teachings of Scripture, Christian slaves in the ancient world commonly went for a higher price than regular slaves. This is because they worked hard and were honest and respectful as if they were serving Christ and not man (Eph 6:5–8). This should be true of Christian employees as well.
Here in this text, Paul calls for Christian slaves to consider their masters “worthy of full respect” so God’s name will not be slandered (1 Tim 6:1). Again, this has applications for Christian employees.
Application Question: How can Christian employees give full respect to their employers?
Colossians 3:23 says to slaves, “Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people.”
Work “with enthusiasm” can also be translated “heartily.” Christian employees should never be known for being lazy. They should work with all their heart because they are seeking to please the Lord.
Often, it is difficult to find motivation to work hard for an employer who is unfair or doesn’t treat people rightly. Sometimes, we may even lack motivation because we don’t like our job. However, we must still hear Paul’s words, “Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people.”
As you can imagine, this type of work ethic among slaves would have probably incited a lot of persecution. If everybody else was slacking off and one slave was working hard, they would have called him the “master’s pet” or a “sell–out.” They would have mocked him and hated him.
This sometimes happens to Christians in the workplace as well. They have been excluded and shunned because of their work ethic. Clearly, Daniel was hated for his work ethic and the favor it brought. His co–workers hatched a plot to get him thrown into the lion’s den (Dan 6). Christians should be aware of the possibility of persecution for their labor.
No matter the situation, Christians should work heartily for the Lord and by doing this they give full respect to their employers.
Application Question: What are some reasons you at times struggle to do your job with all your heart? How is God challenging you to grow in this ethic?
Colossians 3:22 says, “Slaves, obey your earthly masters in every respect, not only when they are watching—like those who are strictly people-pleasers—but with a sincere heart, fearing the Lord.”
Paul commands them to obey even when their master’s eyes were not on them. As with many companies, people often only work hard when the boss is around. When the boss is gone, they tend to work less. Paul said this shouldn’t be true of Christians. They should work hard all the time, even when nobody is watching. By doing this, they respect their employers.
Titus 2:9 says, “Slaves are to be subject to their own masters in everything, to do what is wanted and not talk back.” We live in a world where everybody complains in the workplace. They complain about their bosses, their co–workers, their pay, and the amount of vacation allotted to them, among other things.
Anybody who has worked in the workplace knows that it is full of complaining, even in Christian organizations. However, an employee who demonstrates full respect for their employer works without complaining. Look at what Paul taught in Philippians 2:14-15:
Do everything without grumbling or arguing, so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world.
When Christians do this in the workplace, they shine like a star in the night sky. It marks a Christian in a dark world, and it also demonstrates that they are children of God.
In Titus 2:9-10, Paul says:
Slaves are to be subject to their own masters in everything, to do what is wanted and not talk back, not pilfering, but showing all good faith, in order to bring credit to the teaching of God our Savior in everything.
In those days, it was common for slaves to practice dishonesty and even steal from their masters. It’s not much different today with employees. They practice dishonesty by wasting their employer’s time. They are paid to work a certain number of hours a day, but instead of working, they play on the Internet or waste time in other ways.
Also, it is increasingly common for employees to steal from the workplace. They steal paper, pens, and anything else they can get. They say to themselves, “I’ve earned it.” In general, there is a tremendous lack of integrity in the workplace. Often, workers will “flat-out” lie to get what they want or to make up for their mistakes. There is very little integrity.
Sadly, Christians often aren’t much different. I heard a story about an employer who had a bad experience in hiring two seminary students. Every time he saw them, they were having conversations about the Bible or theology during work time. In fact, the employer once overheard one of them talk about a wonderful devotion he had while using the bathroom. The man said, “I just had the most wonderful time. I read three chapters of John in the john!”1
Christians must respect their employers by practicing honesty and integrity; by doing this, they make the teachings of Christ attractive.
In offering an employer “full respect,” certainly we must develop wisdom and discernment (1 Tim 6:1). At times, there will be commands that we shouldn’t obey. We should never obey anything that calls us to disobey God. The best way to respect our employers is by fully respecting God.
Therefore, Christians must develop wisdom based on Scripture so they can interpret what commands or expectations from leadership might conflict with the Word of God. They must be able to properly evaluate things like social and corporate drinking at bars, which can at times lead to drunkenness and other debauchery. They must be able to properly evaluate relational boundaries between the sexes. They must be able to evaluate what is unethical in the workplace and what would conflict with their conscience, since Scripture calls us to maintain a clear conscience (1 Peter 3:16). To offer full respect, we must have God–given wisdom and discernment.
Application Question: In what ways is God calling you to fully respect and honor your employer?
Those who are under the yoke as slaves must regard their own masters as deserving of full respect. This will prevent the name of God and Christian teaching from being discredited.
1 Timothy 6:1
When Paul says, “This will prevent the name of God and Christian teaching from being discredited,” no doubt, he is not just referring to employers respecting our faith, but ultimately coming to know God in a saving way. That should be one of our focuses as we work for the Lord. We should desire that our employers, co-workers, and those we serve would come to know Christ.
Matthew 5:16 says, “In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.” First Peter 2:12 says, “and maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears.”
Application Question: How can Christians serve with an evangelistic focus?
Colossians 4:3-4 says, “At the same time pray for us too, that God may open a door for the message so that we may proclaim the mystery of Christ, for which I am in chains. Pray that I may make it known as I should.”
While serving, we should pray for our employers and co-workers. We should pray for blindness to be removed from their eyes, for open doors to speak with them about Christ, and for an opportunity to invite them to church, among other things. While working, we should live in prayer.
Colossians 4:5 says, “Conduct yourselves with wisdom toward outsiders, making the most of the opportunities.”
The word “opportunities” can also be translated “time”; however, this is not referring to chronological time but to seasons or opportunities to witness and share the faith. Often those come when co-workers are discouraged, struggling, or simply inquisitive about spiritual things. Those may be opportunities to pray with them, share Scripture, invite them to church, or even share the gospel. As Christians, we must always be looking for opportunities to be a blessing to those we serve or serve with.
Colossians 4:6 says, “Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.”
Often work environments are full of complaining, swearing, and ungodly talk. However, if we are going to be evangelistic at our work places, our conversations must be gracious—seasoned with salt. In ancient times, salt was a preservative—used to keep things from spoiling. In the same way, we must develop the ability to turn ungodly conversations into redeeming ones about faith, family, future, etc. If our words are no different than those we work with, we lose opportunities to shine as lights.
Are you working with an evangelistic focus?
Application Question: What types of opportunities has God given you to be a light at work or school? How can you more effectively share God’s grace with others?
But those who have believing masters must not show them less respect because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved. Teach them and exhort them about these things.
1 Timothy 6:2
Obviously, in Ephesus, some Christian slaves were not respecting their Christian employers. It wouldn’t be uncommon for a Christian master to attend a church where his slave was an elder or deacon. Some slaves must have reasoned, “What right does my master have to tell me what to do—we’re equal in Christ?” Or some might have expected special treatment. This may have caused some Christian slaves to rebel, work less diligently, or even disrespect their employers. The phrase “less respect” literally means “to think down.”2 They undervalued the authority of their Christian employers. However, Paul corrects this and commands them to serve their Christian masters with a special devotion.
It is good to remember that being in Christ doesn’t change our place in society as a son, daughter, husband, wife, employer, or employee. Part of being made in the image of the triune God means to be in loving relationships that often include authority and submission. God has always dwelled in a perfect, loving relationship with God the Son and God the Holy Spirit. However, that loving relationship includes authority and submission; God the Son submits to the Father, and God the Holy Spirit submits to the other persons of the God-head. It is the same in society. Relationships function based on love, authority, and submission. This is seen in a child’s relationship with his parents (Eph 6:1), a wife to her husband (Eph 5:22), and an employer to his employee (Col 3:22). This is not inequality. All people are equal, but we have varying authority based on the positions we hold. This authority and submission reflect the relationships in the God-head.
Therefore, Paul commands Christian slaves to show special devotion to their Christian employers, as they seek to honor God’s name.
Observation Question: What reasons does Paul give for believers showing special devotion to Christian authorities?
First Timothy 6:2 says, “Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved.” Christian slaves should serve Christian masters with a special devotion because of their love for them. In John 13:34-35, Christ said, “I give you a new commandment—to love one another. Just as I have loved you, you also are to love one another.” As believers, we are commanded to love as Christ loved us—sacrificially. In fact, this love will identify us as true Christians.
First John 3:14 says, “We know that we have passed from death unto life, because we love the brethren” (KJV). Love for the brothers is a mark of genuine salvation and this love should be demonstrated in every Christian relationship, including with Christian employers. Therefore, as we have the opportunity to serve under Christian employers, we should go out of our way to serve and love them, and not work less or disrespect them.
Galatians 6:10 says, “So then, whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith.”
Another reason Christian employees should serve with special devotion is because Christian employers should be seeking the welfare of their employees. The NIV translates 1 Timothy 6:2 this way, “Instead, they should serve them even better because their masters are dear to them as fellow believers and are devoted to the welfare of their slaves.” Certainly, this is how it should be, but even when it’s not true, Christians should faithfully serve them. This verse has many implications about how Christian employers should serve employees in order to glorify God, which we will consider in more depth.
Application Question: Have you ever worked for a Christian employer? How was that experience? Why is there commonly a temptation to offer less devotion or to expect special treatment?
Instead, they should serve them even better because their masters are dear to them as fellow believers and are devoted to the welfare of their slaves. These are the things you are to teach and insist on.
1 Timothy 6:2b (NIV)
How should Christian employers seek the welfare of their employees in order to honor God? What should we look like in leadership positions?
Interpretation Question: How should Christian employers seek the welfare of their employees?
Jesus said, “for the worker deserves his pay” (Luke 10:7). Slaves did not typically receive monetary wages, but caring for them included giving them adequate housing, food, working conditions, and probably even medical support. It should be the aim of employers to adequately provide for their employees. Sadly, for most, the focus is getting the most work for as little pay as possible.
Romans 13:3–4 says,
for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation, for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer.
One of God’s purposes for Christian employers is to encourage good deeds. They should reward integrity and hard work. By doing this, they reflect the character of God, who rewards those who do good (cf. Heb 11:6; 1 Cor 3:12–14).
In America, this is often practiced by the President. Medal of Honor winners, championship teams, or other heroes are flown to the White House to be congratulated. This is done to encourage good works. Christian employers should practice this as well.
Discipline has a negative connotation to it; however, it shouldn’t. Even God disciplines those he loves (Heb 12:6). A Christian employer must, at times, discipline his employees. This means they give employees constructive criticism or negative reinforcement to turn them from wrong and help them do what is right. Again, consider Romans 13:4:
for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer.
Without proper discipline, employers may actually promote sin and lead their employees down the wrong path.
One of the best ways to care for one’s employees is to pray for them regularly. Praying for their salvation, blessing over their families, productivity, and integrity, among other things, should be common place for Christian employers.
In 2 Corinthians 2:15, Paul says: “For we are a sweet aroma of Christ to God among those who are being saved and among those who are perishing.” As leaders, one of the best ways to serve our employees is to give off the aroma of Christ in everything we do—his kindness, love, forgiveness, and grace. When we spend a lot of time around something, we start to smell like it. If we spend a lot of time around food, smoke, or cologne, the smell starts to saturate our clothing. We should spend so much time with Christ that people can smell him and see him through us. The people we are serving through our leadership should see Christ in how we respond when they fail, when they succeed, and when they are discouraged. Our lives should exude an aroma that directs people to God. This is one of the ways we seek the welfare of our employees.
Application Question: As Christian employers, what is the proper balance between focusing on the task and on our people?
How can we glorify God in the workplace?
1 R. K. Hughes, Colossians and Philemon: The Supremacy of Christ. (Westchester, IL: Crossway Books, 1989), 132.
2 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 232). Chicago: Moody Press.
If someone spreads false teachings and does not agree with sound words (that is, those of our Lord Jesus Christ) and with the teaching that accords with godliness, he is conceited and understands nothing, but has an unhealthy interest in controversies and verbal disputes. This gives rise to envy, dissension, slanders, evil suspicions, and constant bickering by people corrupted in their minds and deprived of the truth, who suppose that godliness is a way of making a profit.
1 Timothy 6:3-5
What are characteristics of false teachers? How can we identify them?
In Matthew 7:13-14, Christ tells us how hard it is to enter the kingdom of heaven; he describes a narrow road leading to life and a broad road leading to destruction. False teachers are one reason many are on the broad road. In Matthew 7:15-16, Christ said: “‘Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. You will recognize them by their fruit…”
In fact, one of the most addressed themes in the New Testament are false teachers and false teaching. Warnings about them abound in almost every New Testament book: the Gospels, Paul’s, Peter’s, and John’s epistles, etc. It is a major danger for the church, and it was certainly a danger in Ephesus. Paul warns about false teachers and teachings several times in 1 Timothy. In 1 Timothy 1:3, Paul urges Timothy to command the false teachers to stop teaching false doctrines. They were devoted to myths and endless genealogies and were abusing the law (v. 4, 7). In 1 Timothy 4:1-3, he warns of demonically inspired teachers who forbid marriage and certain foods. False teaching has been a threat in every age including the present. It threatens to keep many from the narrow road leading to salvation and instead leads them to the broad road of destruction.
How can we discern false teachers who threaten the flock? In 1 Timothy 6:3-5, Paul returns to the theme of false teachers and gives Timothy and the church of Ephesus characteristics of them so they could be protected.
Big Question: What are characteristics of false teachers as seen in 1 Timothy 6:3-5? How can we identify them? Also, by implication, what are characteristics of true teachers?
If someone spreads false teachings and does not agree with sound words (that is, those of our Lord Jesus Christ) and with the teaching that accords with godliness
1 Timothy 6:3
When Christ said, by their fruit we would recognize them, clearly, one of those fruits is their teaching (Matt 7:16). When evaluating a preacher or teacher, we must consider his or her doctrine. In verse 3, Paul gives several characteristics of false doctrine.
Observation Question: What are characteristics of false doctrine?
First Timothy 6:3 can also be translated, “If anyone teaches otherwise and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching,” as in the NIV.
Interpretation Question: What is Paul referring to when he says, “If anyone teaches otherwise” (NIV)?
The context seems to refer to his previous instruction about slaves and their masters. In 1 Timothy 6:1, he calls for slaves to regard their masters “as deserving of full respect. This will prevent the name of God and Christian teaching from being discredited.” No doubt, many in the church thought Paul should have taught rebellion against the governing authorities. Sometimes masters mistreated their slaves; however, Paul said that slaves should respect and serve them. The government commonly persecuted Christians; however, Paul taught Christians to pray for their authorities and to submit to them (1 Tim 2:1, Rom 13:1-3).
The implication of Paul’s instruction is that many professing Bible teachers called for rebellion against authorities, which Paul didn’t teach. He taught submission to all authorities because they are ordained by God, even ungodly ones (Rom 13:1).
Certainly, this has been a trick of Satan from the very beginning. He tempted one third of the angels to rebel against God in heaven (Rev 12). He also tempted Eve both to rebel against God and to usurp her husband’s authority. Therefore, you will commonly find this teaching in the church and society. Satan, the usurper, tempts children to usurp their parents’ authority, wives to usurp their husbands’ authority (often quoting our freedom in Christ), and even for Christians to rebel against government. Yes, when government or any authority calls for us to sin, we should refuse. But even when we refuse, we should be respectful (1 Pet 2:17).
Authority marks our triune God: the Holy Spirit submits to the Son and the Father, and the Son submits to the Father, and therefore, authority and submission are built into the fabric of society. For that reason, Satan commonly seeks to incite rebellion. He whispers, “You can be like God” or “You can be your own God—your own authority.” Be careful of any teaching that promotes rebellion against authorities.
Interpretation Question: What does Paul mean by “the sound instruction of our Lord Jesus Christ”?
There are various views on what this means.
False teachers will often teach that Christ is not God or that he was not human. This type of teaching was common with Gnostics—an early Christian cult which attacked the church of Ephesus. John, who pastored the church after Paul and Timothy, said this in his epistle:
By this you know the Spirit of God: Every spirit that confesses Jesus as the Christ who has come in the flesh is from God, but every spirit that does not confess Jesus is not from God, and this is the spirit of the antichrist, which you have heard is coming, and now is already in the world.
1 John 4:2-3
Gnosticism was influenced by Greek philosophy which taught that the body was evil and the spirit was good. Therefore, Gnostics believed that Christ could not have been fully God since he came in a human body—he was only a manifestation of God. They attacked both his full humanity and deity. He was something less than God and something less than human.
John said that anyone who does not acknowledge that Jesus Christ has come in the flesh is not from God. This refers both to him being fully God and becoming fully human. This is the problem with the Jehovah’s Witnesses, Mormons, and other cults. They teach an incorrect Christology—Jesus was an angel, not God, or something else that doesn’t fully agree with Scripture.
When testing doctrine, we must ask, “Does it teach a correct view of Christ—fully human and fully God?”
When Paul describes one who “does not agree with sound words (that is, those of our Lord Jesus Christ),” he probably refers to Scripture in general. Though many of Christ’s words are recorded in Scripture, Christ taught that all Scripture revealed him (John 5:39, Lk 24:27). He also taught that the apostles spoke for him. In Luke 10:16, he said, “‘The one who listens to you listens to me, and the one who rejects you rejects me, and the one who rejects me rejects the one who sent me.” To reject apostolic doctrine is essentially to reject Christ’s words.
False teachers may do this in many ways: Some will teach that the Bible is full of errors and can’t be trusted. Others pick and choose what doctrines can be trusted. They say, “You can trust the Bible when it comes to salvation, but you can’t believe every word. You can’t believe the miracles and many of the stories. They are just meant to teach ethics.” Their belief about the Bible demonstrates the negative fruit that will come from their teaching. Christ said, “Man does not live by bread alone but EVERY word that comes from the mouth of God” (Matt 4:4). Paul taught in 2 Timothy 3:16 that “EVERY” Scripture is inspired by God. Not some.
When Satan tempted Eve, he tempted her by perverting God’s Word. He said, “Did God say you can’t eat from ‘all’ the trees in the garden?” By saying this, he added to God’s Word. And many false teachers do the same; they add laws and teachings of men—just like the Pharisees. Essentially, they declare that God’s Word is not sufficient; we need psychology, business principles, new age thinking, or extra revelation. But secondly, Satan took away from God’s Word when he said, “You will not surely die.” He removed instructions from God’s Word, as he tempted Eve to eat of the tree. And this is what false teachers do today—their teachings disagree with Scripture by adding or taking away from it.
When testing doctrine, we must ask, “Does this agree with Scripture?” Sadly, many people fall to the teaching of false prophets because they don’t know the Bible. Therefore, they are tossed to and fro by all types of doctrines. They are spiritual children (Eph 4:14). It is the spiritual young men and women who are strong in the Word of God that recognize Satan’s lies and defeat the devil (1 John 2:14). To recognize false teaching, we must know God’s Word.
Interpretation Question: What does Paul mean by stating that false teaching does not agree with godly teaching (v.3)?
False teaching will often teach license to sin (antinomianism)—freedom to disobey God’s law. Or it fails to produce holiness in the lives of those who follow it. This verse can be translated, “These teachings do not promote a godly life” (NLT) or “does not agree with…the teaching that accords with godliness” (ESV). Since false teaching is worldly and from the flesh, it cannot produce the fruits of the Spirit: love, joy, peace, and self-control. In Colossians 2:21-23, Paul says this about a specific false teaching attacking Colosse:
“Do not handle! Do not taste! Do not touch!” These are all destined to perish with use, founded as they are on human commands and teachings. Even though they have the appearance of wisdom with their self-imposed worship and false humility achieved by an unsparing treatment of the body—a wisdom with no true value—they in reality result in fleshly indulgence.
When testing doctrine, we must ask, “Does it lead to holiness? Does it teach correct Christology? Does it agree with the rest of Scripture? Does it teach submission to authorities or rebellion?” While a true teacher is known for faithfully teaching God’s Word, a false teacher perverts it.
Application Question: What are some of the prevalent false teachings attacking the church? How have you experienced them?
he is conceited and understand nothing…
1 Timothy 6:4
Moses was called the humblest man on the earth (Num 12:3), and Christ was characterized by his humility, as he humbled himself by becoming a man and dying for our sins (Phil 2:6-8). Jesus calls for all to come to him because he is “gentle and humble” in spirit (Matt 11:28-29). However, false teachers are marked by conceit. The word “conceited” is derived from a root which means “smoke” (cf. 1 Timothy 3:6). “The verb means ‘to puff up like a cloud of smoke.’ In English slang, we would describe such a person as ‘blowing smoke,’ or ‘full of hot air.’” 1
Like Satan declaring that he will be like the Most High (Is 14:14), false teachers are consumed with themselves and their ideas. The false teacher Simon, the sorcerer, claimed “to be someone great” (Acts 8:9). Peter described false teachers as “speaking high-sounding but empty words they are able to entice” (2 Peter 2:17). They may do this by boasting about their wealth, their spiritual experiences, or their new revelation. They commonly exalt themselves before others. In contrast, when sharing about his exalted experiences, Paul called it folly in 2 Corinthians. By sharing about his visit to the third heaven, his tribulations, and revelations of God, he said there was nothing to be gained by boasting, as he shared about them in third person (2 Cor 12:1). He only shared to show that he could boast, even as the false teachers attacking Corinth (2 Cor 11:5).
William Barclay adds an excellent comment about the pride of the false teacher:
“His first characteristic is conceit. His first aim is self-display. His desire is not to display Christ, but to display himself. There are still preachers and teachers who are more concerned to gain a following for themselves than for Jesus Christ. They are more concerned to press their own views upon people than they are to bring to men the word of God.” 2
God fights against the proud but gives grace to the humble (James 4:6). The false teacher is rejected in part because of his pride. It keeps him from submitting to God and the wise counsel of others. He seeks a following and for his name to be exalted, instead of the Lord’s; therefore, the Lord opposes him.
Application Question: How have you seen or experienced spiritual pride in false teachers or others? How can we protect ourselves from the temptation towards spiritual pride and instead develop humility like Christ, Moses, and Paul?
…but has an unhealthy interest in controversies and verbal disputes. This gives rise to envy, dissension, slanders, evil suspicions, and constant bickering …
1 Timothy 6:4-5
The false teachers’ pride leads them to an “unhealthy” interest in controversies and verbal disputes. “Unhealthy” can literally be translated “sick.” Their love for some brand of false teaching has developed a spiritual sickness in them. They are consumed with controversies over words. Certainly, we get a picture of this in 1 Timothy 1:4, where Paul describes the false teachers in Ephesus as devoted to “myths and interminable genealogies.” Instead of advancing God’s work, they promoted “useless speculations.”
John MacArthur said, “False teachers do little more than quibble over terminology. They indulge in pseudointellectual theorizing rather than in productive study of and submission to God’s Word.”3 Kent Hughes describes his ministry to those promoting error:
I have spent endless hours with such people, who cannot or will not grasp the plain meaning of a sentence or a paragraph in its context but rather fix on a word or sound bite and give it a definition that defies lexicons, history, and logic. Nothing dissuades them. Nothing informs them. They understand nothing—and they enjoy it!4
One of the ways, false teachers are identified is by their unhealthy interest in controversies over words and terminologies. It is one thing to study God’s Word to understand it, but it is another to study it for controversy and speculations. This only represents a lack of faith.
Observation Question: How does Paul describe the discord false teachers are prone towards?
Again, false teaching does not agree with godly teaching or lead to godliness; therefore, it only leads to pride, controversy, and specifically, discord. Paul describes this discord in five ways:
Though this is true of false teachers, we must realize that they are all fruits of the sinful nature; Galatians 5:19-21 describes the acts of the flesh as, “…hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder…” When we are not abiding in the Word of God, these fruits will manifest in our lives. Like the false teachers who have rejected the truth, if we do not live in the Word, we will bear the fruit of constant friction in our relationships. Instead of trusting, forgiving, and covering others’ sins, we will constantly slander, envy, and fight.
One of the ways, we can discern a false teacher is that their ministries and relationships will be marked by constant discord instead of peace. While false teachers are marked by doctrinal controversy and discord, true teachers lead the body of Christ to unity (cf. Matt 5:9, Eph 4:11-13).
Application Question: Why are false teachers prone to doctrinal controversy and discord with others? How have you seen or experienced this? How can we keep the fruit of constant discord from being borne in our lives?
and constant bickering by people corrupted in their minds and deprived of the truth
1 Timothy 6:5
When Paul uses the two descriptors “corrupted in their minds” and “deprived of the truth,” he seems to be identifying their total apostasy from the faith. These false teachers are not truly born again and therefore they are led into false teaching.
In describing an unbeliever’s mind, Paul says:
because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.
Romans 8:7
The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.
1 Corinthians 2:14
The natural mind is at enmity with God’s law; it cannot truly understand it or accept it. However, true believers have been given the “mind of Christ” (1 Cor 2:16). They have an anointing so they can understand what God’s Word teaches (1 John 2:20). Christ said his sheep hear his voice, and they will not follow the voice of another (John 10:4-5.). True believers will not be led into damning teaching, and if they are, God will bring them back. However, false teachers don’t have the ability to discern biblical truth. They have depraved minds and have been deprived of the truth.
The word “deprived” comes from the word “apostereo,” which means ‘to steal,’ ‘rob,’ or ‘deprive.’ The passive voice of the participle indicates someone or something pulled them away from the truth.” 5 These teachers once knew the truth. They might have been raised in the church and maybe even pastored. But eventually, they were led into false teaching and away from the truth. They became apostates.
This doesn’t mean that they were ever truly saved. It means that they were thoroughly exposed to it and then eventually rejected it. They are like the people in Hebrews 6:4-6:
For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, tasted the good word of God and the miracles of the coming age, and then have committed apostasy, to renew them again to repentance, since they are crucifying the Son of God for themselves all over again and holding him up to contempt.
Some believe this describes a believer who lost his salvation. However, it is better to see this passage as describing somebody like Judas, who was never saved. Judas was enlightened, as he learned from and followed Christ. He tasted of the heavenly gift, shared in the Holy Spirit, and the powers of the coming age, as demonstrated by his casting out demons and healing people. However, he fell away and never returned. Christ taught that he was not clean like the other disciples (John 13:11) and that he was a devil (John 6:70). He was like those who prophesied and cast out demons in Matthew 7:23; Christ says to them, “I never knew you. Go away from me, you lawbreakers!” They were never saved and neither were these false teachers.
Apostasy—falling away from the faith—marks false teachers. They have corrupt minds and, at some point, were robbed of the truth.
Let us understand that this can happen to us as well. Paul, in fact, warned the elders in Ephesus about this possibility in Acts 20:28-32:
Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified.
Some of the false teachers in Ephesus were previously elders. They ate, drank, and ministered with Paul and Timothy; however, at some point, they fell away. If we are going to protect ourselves, we must “watch out” for ourselves and be devoted to the “message” of God’s grace.
While false teachers are identified by apostasy, true teachers are identified by their faithfulness to God.
Application Question: Have you ever known someone who fell into false teaching and away from God all together? How did it happen?
and constant bickering by people corrupted in their minds and deprived of the truth, who suppose that godliness is a way of making a profit.
1 Timothy 6:5
Finally, Paul deals with the motive behind the false teachers’ ministry. It is not to glorify God or to build the kingdom of heaven. In simple terms, it is “profit.” It can also be translated as “gain” in the ESV. They imagined that “godliness is a means of gain.”
Interpretation Question: What does Paul mean by profit? It could mean at least two things.
In John 10:11-13, Christ said that when the wolf comes the good shepherd gives his life for the sheep, but the hireling just runs away. Many false teachers focus exclusively on making money. Peter compared them to the false prophet Balaam. In 2 Peter 2:15, he said, “By forsaking the right path they have gone astray, because they followed the way of Balaam son of Bosor, who loved the wages of unrighteousness.” They minister in order to receive pay.
However, Paul declared that he “I have desired no one’s silver or gold or clothing” (Acts 20:33). He also at times refused support from churches so they could not accuse him of greed (1 Cor 9:15-19). Sadly, many ministers and ministries promote themselves with the primary goal of making money.
Be careful of ministries and teachers that focus on money. Should pastors get paid? Yes. Should church members be cheerful givers? Yes. However, ministries should not focus on money—they should focus on God and serving others. Be careful of ministries and teachers who are pre-occupied with money.
Though financial gain seems to be primarily what Paul refers to by “profit”—considering that he moves to the dangers of loving money in the next section (1 Tim 6:6-10); these teachers also might be focused on personal profit in general. In these ministries, God is sought, not for his face, but for his hand. They are consumed with the blessings of God instead of the glory of God. Their focus is probably helping others become wealthy, healed, and positive people. These things are not bad in themselves, except when they become the primary reason we seek God.
The Bible becomes a self-help book, and people listen to these teachers’ sermons so they can gain things instead of knowing God and building his kingdom. This was not Christ’s focus in teaching. He told all that if they would follow him, they must hate their father, mother, wife, children, brother, sister, and even their own life. They could not be his disciples without taking up their crosses (Lk 14:26-27). People from ministries that focus on personal profit typically have shallow faith. They are unprepared for the trials of life and often become angry at God when they come (cf. Matt 13:20-21). Many ultimately fall away from the faith like the false teachers they sit under. When the Christian life does not bring “profit,” Christ is no longer worthy of following.
Like Christ, Paul taught that all who wanted to be godly in this world would suffer (2 Tim 3:12). He encouraged Timothy to suffer with him like a good soldier of Christ (2 Tim 2:3). And he also taught that we should rejoice when going through suffering because it produces perseverance, character, and hope (Rom 5:3-4). Biblical Christianity does not teach the eradication of trials but the redemptive nature of them and that God is sovereign over them (Rom 5:3-4, 8:28, Jam 1:2).
Be careful of ministers and ministries that focus on personal gain and not God himself. This cripples worshipers and makes them vulnerable in trials. True teachers are not motivated by profit.
Application Question: In what ways have you seen ministers or ministries that focus on profit—financial or personal?
What are characteristics of false teachers? How can we identify them?
1 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 240). Chicago: Moody Press.
2 Teacher’s Outline and Study Bible - Commentary - Teacher’s Outline and Study Bible – 1 Timothy: The Teacher’s Outline and Study Bible.
3 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 241). Chicago: Moody Press.
4 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 146). Wheaton, IL: Crossway Books.
5 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 242). Chicago: Moody Press.
Now godliness combined with contentment brings great profit. For we have brought nothing into this world and so we cannot take a single thing out either. But if we have food and shelter, we will be satisfied with that. Those who long to be rich, however, stumble into temptation and a trap and many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is the root of all evils. Some people in reaching for it have strayed from the faith and stabbed themselves with many pains.
1 Timothy 6:6-10
How can we be free from the trap of loving wealth?
In 1 Timothy 6:3-5, Paul warns Timothy about false teachers in the church who cause conflict and think godliness is a means of financial gain. In 1 Timothy 6:6-10, he continues that thought by encouraging Timothy to not love money because it is a trap with inherent dangers. Satan uses it to control and rule the world, and even to destroy many Christians.
Throughout Scripture, there are many warnings about the dangers of wealth. Moses warned Israel about the temptation to forget God after they entered the land of Canaan and became wealthy (Deut 6:10-12). Christ said it was easier for a camel to go through the eye of a needle than for the rich to enter the kingdom of heaven (Matt 19:24). He also taught that the worries of this life and the deceitfulness of riches tend to choke God’s Word and keep people from ever producing fruit (Matt 13:22).
The problem with wealth is that we tend to idolize it and put our trust in it. Paul will later address the wealthy in the church in 1 Timothy 6:17. He says, “Command those who are rich in this world’s goods not to be haughty or to set their hope on riches, which are uncertain, but on God who richly provides us with all things for our enjoyment.”
The Bible does not just warn us of the dangers of loving money, it also gives many tragic examples of those who loved it. Lot’s love for wealth led him to Sodom where he lost not only his wealth but his family—his wife turned to a pillar of salt and his daughters raped him. Achan’s love for money brought defeat to Israel and death to his family. Judas betrayed Christ for silver. Demas left Paul because he loved this present world—possibly referring to the wealth of it. Paul says that the love of money is a trap and some even wandered away from the faith because of it (1 Tim 6:9-10).
Now money in itself is not evil; it is neutral, as it can be used for good or bad. Abraham was wealthy but his wealth did not have his heart. Joseph and David were wealthy as well. However, they are exceptions. Early in John Wesley’s life, he said that he knew exactly four men whose religion did not decline because of wealth. Later, he corrected that statement and made no exception.1 Very few can have wealth and not fall in love with it.
In Matthew 6:24, Jesus said, “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.” We can’t love both God and money—only one of them can be our master. No doubt, it is for this reason that Satan constantly tries to draw people after it through the TV, commercials, social pressure, and examples of the successful in society. Even with Eve, Satan essentially drew her away from God by wealth. This is a temptation for all.
How can we protect ourselves from the trap of loving wealth that injures so many? In 1 Timothy 6:6-10, we’ll see five principles that, if practiced, will help us gain freedom from the trap of loving wealth.
Big Question: How can one gain freedom from the trap of loving wealth according to 1 Timothy 6:8-10?
Now godliness combined with contentment brings great profit.
1 Timothy 6:6
Again, Paul is presenting a contrast with the false teachers who believed that “godliness” was a “way of making profit” (v. 5). When Paul said “godliness”, he meant false piety or pretense. False teachers pretend to be godly and profess religion in order to make money. Paul declares that true godliness with contentment is in fact great gain—though normally not financial gain. He essentially calls Timothy to not be like the false teachers. He was to turn away from the pursuit of wealth and instead pursue godliness.
This echoes Paul’s earlier challenge for Timothy to “discipline himself unto godliness because it has value for this life and the next” (4:7-8, paraphrase). If Timothy was to be kept from the temptation of loving and pursuing wealth which was dominant not only in the world culture but in the church, he needed to instead pursue godliness. Godliness means “god-likeness.” Where loving wealth tends to draw people into temptation and a snare (6:8), pursuing godliness is true gain. It provides blessing not only for our own life but also for our family and peers. In addition, it leads to eternal reward and riches.
How should Timothy pursue godliness? As 1 Timothy 4:7 says, he must make it his constant exercise. He must practice spiritual disciplines like prayer, time in the Word, fellowship with the saints, and serving. As he does this, it will deliver him from pursuing wealth and the temptations and traps that come with it.
It is very similar to Romans 12:2: “Do not be conformed to this present world, but be transformed by the renewing of your mind...” If we don’t transform our mind, we will be conformed to this world. In the same way, if we don’t pursue godliness, we will be vulnerable to the temptations of wealth.
As we consider this, we must ask if our primary pursuit in life is to “become godly” or to “become wealthy”? For many, wealth dictates which school to go to, which neighborhood to live in, which job to take, who their friends are, and who they marry instead of God. Christ said that we can only have one master—God or money. If we are going to gain freedom from the trap of loving wealth, we must pursue godliness. We must seek first God’s kingdom and his righteousness (Matt 6:33).
Which are you pursuing—godliness or wealth?
Application Question: Why can we not pursue godliness and wealth at the same time?
Now godliness combined with contentment brings great profit.
1 Timothy 6:6
Again, where false teachers used religion as a means of gain, Paul said that true godliness with contentment is in fact great gain. We cannot pursue godliness alone; it must be godliness and contentment. They come together.
Contentment is a virtue that alludes most—including Christians. Like the famous song by the Rolling Stones, people declare, “I can’t get no satisfaction!”
Application Question: How can we know if we are content?
Application Question: Why is it so hard to remain content?
Eve had everything in the garden, but Satan approached her with the one thing she didn’t have—the Tree of the Knowledge of Good and Evil. He tempted her with the lust of the eyes, the lust of the flesh, and the pride of life until she had to have it. In the same way, the world system, which is run by Satan, constantly tempts all people. We need this body, this type of skin, this type of education, this type of job, this type of house, this type of car, etc. It says if we obtain these things we’ll be satisfied, popular, and accepted. If we don’t, we’ll be rejected. For these reasons, people are constantly depressed and discontent. They don’t like their phones, their jobs, their homes, or even their bodies. Furthermore, when one finally gets what the world says we must have, the world comes out with something new or a different standard to again feed the discontent. Like Eve, most people in the world are in a constant pursuit of something that they don’t have.
Ecclesiastes 5:10 says, “The one who loves money will never be satisfied with money, he who loves wealth will never be satisfied with his income. This also is futile.” MacArthur adds,
Love of money and contentment are mutually exclusive. As a Roman proverb put it, money is like sea water, the more you drink the thirstier you get (Barclay, The Letters to Timothy, Titus, and Philemon, 132).”2
People have a God-sized gulf inside them that only God can satisfy. If we don’t fill it with God, we’ll try to fill it with everything else, which ultimately leaves us dry.
Application Question: How can we develop contentment?
In 1 Timothy 6:6, the word for “contentment” Paul chose was typically used by stoics. It referred to a person who was unaffected by circumstances surrounding him. It can be translated “self-sufficiency.”3 However, Paul Christianized the word, when he used it in Philippians 4:11-13. He said,
I am not saying this because I am in need, for I have learned to be content in any circumstance. I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment, whether I go satisfied or hungry, have plenty or nothing. I am able to do all things through the one who strengthens me.
Paul could be content in wealth or poverty because of Christ’s strength. Some might think it is easy to be content when having plenty, but this is not true. It is the elite wealthy who are most prone to commit suicide. What do you do when you have everything and yet it doesn’t satisfy you? Only relying on Christ can help the rich and the poor be content.
Something similar is shared in Hebrew 13:5. It says, “Your conduct must be free from the love of money and you must be content with what you have, for he has said, ‘I will never leave you and I will never abandon you.’” How can one stay away from the love of money and be content? By recognizing and relying on God’s presence—he will never leave or forsake us. Again, the temptation with money or things is to rely on them and find our satisfaction in them; however, our real protection and satisfaction come from God. Relying on him delivers us from the rat race of more—more of this and more of that.
Are you relying on God or your wealth, career, or even some person? Relying on anything or anyone other than God will lead to a life of discontent because they can’t satisfy.
Scripture teaches that God works “all things” according to the counsel of his will (Eph 1:11) and that he works “all things” for our good (Romans 8:28). If we don’t believe this, then we won’t remain content when going through various hardships. The reason Job didn’t blame God when Satan attacked his wealth, family, and health is because he saw his trials as coming from the gracious hand of God. He said, “The Lord gives and he takes away. Blessed be the name of the Lord” (Job 1:21, paraphrase). He trusted in God’s sovereignty.
If we don’t trust in God’s sovereignty, we will always be in a state of discontentment. We’ll see evil people, Satan, and even chance working against us and maybe even thwarting God’s plan. It will cause anger, bitterness, and discontentment. To be content, we must trust in God’s sovereignty—he is in control of all things and working it all for our good.
Do you trust in God’s sovereignty?
One of our problems is that we often cultivate our own discontentment and others’ by constantly grumbling and complaining. By complaining and grumbling, our discontentment grows. However, Scripture says, “in everything give thanks. For this is God’s will for you in Christ Jesus” (1 Thess 5:18). This is a discipline that we must practice when going through bad times and good times. Again, we can give thanks because we believe that everything is under the power of an all-powerful and all-wise God who works everything for our good.
Do you practice giving thanks or complaining?
By relying on God, trusting his sovereignty, and giving him thanks, we gain contentment. Are you content?
Application Question: How would you rate your level of contentment 1-10 and why? How is God calling you to grow in contentment?
For we have brought nothing into this world and so we cannot take a single thing out either.
1 Timothy 6:7
“Before Alexander the Great died, he said: ‘When I am dead, carry me forth on my bier, with my hands not wrapped in cloth, but laid outside, so that all may see that they are empty.’”4 The reality is that when we die, we leave everything behind. Sadly, most people store up wealth as though they are taking it with them. In view of this, Jesus said:
“Do not accumulate for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal.
Matthew 6:19-20
Christ’s logic was that we shouldn’t store up on this earth because everything we gain is temporary. It will eventually be destroyed or stolen (or left behind). Therefore, we should focus on storing up for eternity.
If we are going to be delivered from the love of wealth, we must recognize how temporary earthly wealth is and focus on eternal wealth. In Luke 16:9, Christ said: “And I tell you, make friends for yourselves by how you use worldly wealth, so that when it runs out you will be welcomed into the eternal homes.”
Instead of storing up wealth on earth to leave behind, we should send our blessings ahead. By using our money to expand the kingdom through giving to church and missions and practicing hospitality, we not only store up riches in heaven but gain friends there. Christ pictures a great heavenly welcome as those who have benefited from our giving greet us.
What is your focus? Are you storing up wealth in heaven or on earth? Only an eternal focus will deliver you from the trap of living for money.
Application Question: How can we practice the discipline of not storing our wealth on earth—what does it look like? How can we practice the discipline of storing our wealth in heaven—what are some wise ways to do this?
But if we have food and shelter, we will be satisfied with that.
1 Timothy 6:8
Observation Question: What does Paul say is necessary for contentment?
Paul says that to not love wealth, we must learn to be content with necessities like food and shelter. “Shelter” in the Greek simply means “covering” so it probably also refers to clothing. With food, clothing, and housing, believers should be content. These are the same things that Christ called the disciples to not worry about in Matthew 6. He said, “Don’t worry about what you will eat, drink, or wear for God knows that you need these things. Seek first God’s kingdom and all these things will be added to you” (paraphrase). God promises to provide our necessities, and therefore, we shouldn’t worry about them. He doesn’t promise us luxuries, only necessities, and we should be content with his provisions, even if they’re humble.
Paul is not establishing the maximum necessary for contentment but the minimum. God provides us with everything for our enjoyment (1 Tim 6:17). He wants us to have good things. And, many times he gives us those things. It is not God’s will for his people to live in extreme poverty; he promises to always provide our needs as we seek his kingdom first (Matt 6:33). Similarly, David declared that he had never seen the children of the righteous begging for bread (Ps 37:25). However, even when God chooses to only meet our necessities, we should be content and thankful.
Application Question: How can we live simply?
For many of us, we treat our wants like needs. If we can reasonably survive without them, then they aren’t needs. God has promised to meet our needs not our wants. Living simply starts with asking the question, “What are our needs?”
As we distinguish between wants and needs, at times we should choose to go without. Christ commanded us not to store up riches in order to guard our hearts—for wherever our treasures are so our hearts will be also (Matt 6:19-21). Instead of getting a new phone or pair of shoes, we must ask the Lord if he would rather us give to missions or support somebody in need. Instead of purchasing a luxury car, maybe we get an economy car or a used one so we can give more. In order to live simply, we must practice sacrifice.
In what ways are you practicing sacrificial living?
Sadly, this is something that needs to be said. Many people in trying to fulfill their wants, spend more than they make and go into all types of debt. The ease of spending with credit cards or taking loans (including student and house loans) makes this an enticing temptation. Many who are in debt will never get out of it. If we are going to learn to live simply, we must discipline ourselves to spend less than we make.
Proverbs 30:7-9 says:
Two things I ask from you; do not refuse me before I die: Remove falsehood and lies far from me; do not give me poverty or riches, feed me with my allotted portion of bread, lest I become satisfied and act deceptively and say, “Who is the Lord?” Or lest I become poor and steal and demean the name of my God.
Have you learned to live simply? To do so, we must discern our needs, practice sacrifice, and spend less than we make. This will protect us from the trap of loving wealth.
Application Question: How is God challenging you to live simply? In what ways can you practice being more sacrificial?
Those who long to be rich, however, stumble into temptation and a trap and many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is the root of all evils. Some people in reaching for it have strayed from the faith and stabbed themselves with many pains.
1 Timothy 6:9-10
Finally, Paul warns Timothy about the dangers that come with loving money. “Love of money” translates “affection for silver.”5 Understanding the dangers of this love would help keep Timothy (and us) from following the path of the false teachers who pursued godliness as a means of gain.
Observation Question: What are the dangers of loving money?
The present tense of “stumble” means a continual falling.6 The desire to gain more wealth causes people to continually fall into temptations. The trap metaphor pictures a person as an animal being caught and controlled. In the same way, the love of money tempts and traps people—controlling their lives.
William MacDonald elaborates on this:
Desiring to be rich leads a man into temptation. In order to achieve his goal, he is enticed to use dishonest and often violent methods. Such methods include gambling, speculation, fraud, perjury, theft, and even murder. Such a man also falls into a snare or a trap. The desire becomes so strong that he cannot deliver himself from it. Perhaps he promises himself that when he reaches a certain figure in the bank account he will stop.7
People fall into senseless and foolish lusts like trying to “keep up with the Joneses.” If their friend gets a new phone, they must have one. If their neighbor gets a new car, so must they. This senseless desire often leads to harm as people fall into debt, jealousy, and even conflict.
How foolish is it for a person to purchase tons of clothes or shoes that rarely or never get worn? How foolish is it for a person to have garages and attics full of stuff that never gets used and yet still continually purchase new items? How foolish is it for people to work so hard that they neglect their family—leading their children to eventually resent them? How foolish is it for people to neglect God—the giver of every good gift including work—for career? And yet, this happens all the time. The love of money blinds and leads people into foolish and harmful desires.
When Paul says “ruin and destruction” (v. 9), he probably refers to ruin in this life and eternal destruction in the next. This interpretation is further supported as he describes some as wandering from the faith and piercing themselves with many griefs in verse 10. The consequences of loving money are damning. Jesus asked, “For what benefit is it for a person to gain the whole world, yet forfeit his life?” (Mark 8:36).
To reinforce the dangers of money he quotes a famous ancient proverb: “For the love of money is a root of all evils” (10a). It has been found in varying forms in both Greek and Jewish literature.8
It must be remembered that one can choose the “root” but not the fruit. If we choose the root of loving money over God, since we can’t love both, it will produce hazardous fruits in our lives. Pastor Steve Cole illustrates this by showing how the root of coveting, as seen in the Tenth Commandment, can make us break the other nine (cf. Ex 20:13-17). Consider:
Commandment 1: “You shall have no other gods before Me.” Jesus said, “You cannot serve God and mammon.” Either money is your god, or God is your God.
Commandment 2: “You shall not make for yourself an idol ...” Colossians 3:5, “Greed, which amounts to idolatry.”
Commandment 3: “You shall not take the name of the Lord your God in vain.” How many people have cursed when they have lost a lot of money?
Commandment 4: “Keep the sabbath day holy.” Many are too busy pursuing riches to set aside one day each week for the Lord.
Commandment 5: “Honor your father and mother.” It is common for the love of money to set children against their parents, or even to kill them to get their money.
Commandment 6: “You shall not murder.” How often murder is because of money!
Commandment 7: “You shall not commit adultery.” How often a woman goes after another woman’s husband because she wants his money!
Commandment 8: “You shall not steal.” Robbery, theft, and fraud wouldn’t exist if people did not love money.
Commandment 9: “You shall not bear false witness.” How many lie in order to make money!
So the tenth commandment, “You shall not covet,” is, indeed, a root sin that can lead to many other sins. The first step toward destruction is when we don’t root out of our hearts the weed called “the love of money.”9
What root will you choose—the love of God or the love of money? Loving God will cause you to fulfill the rest of the commandments. The root of loving money will cause you to break them. The root you choose predicts the fruit—either life or death. What will you choose?
Application Question: Why is the love of money so dangerous? How have you seen or experienced the negative fruits of loving wealth?
How can we be free from the trap of loving wealth?
1 Accessed 9/10/2016 from https://bible.org/seriespage/lesson-22-love-money-1-timothy-69-10
2 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 251). Chicago: Moody Press.
3 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 249). Chicago: Moody Press.
4 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2100). Nashville: Thomas Nelson.
5 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 256). Chicago: Moody Press.
6 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 254). Chicago: Moody Press.
7 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2100). Nashville: Thomas Nelson.
8 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 152). Downers Grove, IL: InterVarsity Press.
9 Accessed 9/10/16 from https://bible.org/seriespage/lesson-22-love-money-1-timothy-69-10
But you, as a person dedicated to God, keep away from all that. Instead pursue righteousness, godliness, faithfulness, love, endurance, and gentleness. Compete well for the faith and lay hold of that eternal life you were called for and made your good confession for in the presence of many witnesses. I charge you before God who gives life to all things and Christ Jesus who made his good confession before Pontius Pilate, to obey this command without fault or failure until the appearing of our Lord Jesus Christ—whose appearing the blessed and only Sovereign, the King of kings and Lord of lords, will reveal at the right time. He alone possesses immortality and lives in unapproachable light, whom no human has ever seen or is able to see. To him be honor and eternal power! Amen.
1 Timothy 6:11-16 (NET)
What are characteristics of a man or woman of God—someone mature in the faith?
In this text, Paul strikes a contrast between the false teachers and Timothy. He says, “But you, as a person dedicated to God, keep away from all that.” “A person dedicated to God” can also be translated “man of God.” It was a tremendous privilege for Timothy to be called a man of God. It is only used here and in 2 Timothy 3:17 in the New Testament. “This special designation was also given to Moses (Deut. 33:1), Samuel (1 Sam. 9:6), Elijah (1 Kings 17:18), and David (Neh. 12:24); so Timothy was in good company.”1 This title referred to somebody wholly possessed by God and who spoke for him. Where the false teachers were men of this world, Timothy was a man of God.
Sadly, there are few men and women of God in the church—those truly possessed, identified, and speaking for God. In general, the church is often full of the immature who typically reflect the world more than God. For example, when Paul wrote to the Corinthians, he called them infants in Christ and worldly in 1 Corinthians 3:1-3. He said,
So, brothers and sisters, I could not speak to you as spiritual people, but instead as people of the flesh, as infants in Christ. I fed you milk, not solid food, for you were not yet ready. In fact, you are still not ready, for you are still influenced by the flesh. For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people?
He calls them worldly three times in three verses. Instead of feasting on the meat of God’s Word, they could only handle milk. Instead of being peacemakers, they were known for jealously and quarreling. Instead of being identified by godliness, they were identified by worldliness. Unfortunately, this typifies much of the church. What are characteristics of the mature in faith—men and women of God? How can we develop these qualities?
In 1 Timothy 6:11-16, Paul gives four commands to Timothy, the man of God, and a motivation to fulfill the commands. From these, we gain five characteristics of the man of God. As we study these, they challenge us to be men and women of God—those identified by their relationship with God, rather than people characterized by this world. Though these truths apply to both sexes, throughout this study, I will primarily use the male designation, man of God, as the text does.
Big Question: What characteristics of a man or woman of God can be discerned from 1 Timothy 6:11-16?
But you, as a person dedicated to God, keep away from all that.
1 Timothy 6:11
“Keep away” from all that can be translated “flee.” The man of God is identified by what he “flees.” We might think that Paul would say, “Stand firm!” or “Fight!” Scripture calls us to stand firm against the attacks of the devil (Eph 6:11) and to resist him (James 4:7), but Paul doesn’t say that here. Some things the man of God must wisely flee. In the context, it has to do with the evils associated with loving money (1 Tim 6:3-10). However, the need to flee sin is taught throughout Scripture: believers are called to flee sexual immorality (1 Cor 6:18), idolatry (1 Cor 10:14), and youthful lusts (2 Tim 2:22). Like Joseph fleeing from Potiphar’s wife—the man of God should run when it comes to sin. It has the ability to trap, dominate, and destroy him.
The word flee comes from the Greek word “pheugo,” from which we get the English word “fugitive.”2 The man of God is a fugitive running from a potential captor—he doesn’t want to go back to sin; he knows the dangers of it. Therefore, he flees. The word “flee” is in the present tense—meaning that the man of God should constantly flee these things.
Some might not understand why the man of God doesn’t watch certain types of movies or listen to certain types of music. Why? It’s because he is a fugitive—he knows that sin has the ability to trap and conquer him. It is his recognition of his vulnerability that makes him strong. Proverbs 22:3 says, “A shrewd person sees danger and hides himself, but the naive keep right on going and suffer for it.”
Men and women of God are known by what they flee—ungodly language, ungodly entertainment, discord, sexual immorality, etc. Are you a person of God—a holy fugitive? What are you fleeing?
Application Question: Why is it so important for the man or woman of God to flee sin? Are there any specific compromises that you are especially vulnerable to?
Instead pursue righteousness, godliness, faithfulness, love, endurance, and gentleness.
1 Timothy 6:11
Not only is the man of God known by what he flees but by what he pursues. Paul lists six godly character traits that the man of God pursues. The word “pursue” is sometimes translated “persecute.”3 It refers to eagerness and diligence in going after something. It implies that godly character doesn’t happen overnight. It is something that a person continually works at for the rest of his life.
Pastor Steve Cole shares a conversation between two NFL announcers about a famous football player named Walter Payton which illustrates the man of God’s pursuit of character:
During a Monday night football game, an announcer observed that the Chicago Bears’ running back, Walter Payton, had accumulated over nine miles in career rushing yardage. The other announcer remarked, “Yeah, and that’s with somebody knocking him down every 4.6 yards!” A Christian may get knocked down by sin every few yards, but he gets up and keeps moving toward righteousness. It’s his pursuit.4
Proverbs 24:16 says, “Although a righteous person may fall seven times, he gets up again, but the wicked will be brought down by calamity.” Perseverance marks the righteous. They won’t live in sin; they won’t accept defeat; they fall, but they just keep getting back up. They are in pursuit of looking like their Lord Jesus.
Are you pursuing godly character?
Observation Question: What are the six character traits Paul lists and how do we pursue them?
Are you pursuing godly character? It doesn’t just happen—it must be continually pursued.
Application Question: If you had to pick one of the six character traits to focus on in your spiritual life, which would you choose and why?
Compete well for the faith
1 Timothy 6:12
Interpretation Question: What is Paul referring to when he says, “Compete well for the faith”?
“Compete well for the faith” can also be translated “Fight the good fight of the faith.” The man of God is not only known for what he flees and pursues, but also what he fights for. Paul says, “Fight the good fight of the faith.” What is he referring to? The presence of the article “the” seems to refer to the doctrines of the faith and not just belief in God. Fight literally means to “‘keep on fighting!’ It is a word from which we get our English word agonize, and it applies both to athletes and to soldiers. It describes a person straining and giving his best to win the prize or win the battle.”6 The Greek literally says, “agonize the good agony.”7
There is always a pain or agony that comes with fighting a battle; however, this fight is “good” because of what we are fighting for. Without this fight, the souls of men will be lost, Christians will be led astray from God’s best, and Satan will gain victory, even if only temporarily. Satan always attacks the doctrines of Scripture. He plants lies in people’s minds. He does this because he realizes what we believe affects how we live, and therefore if he can twist or taint what we believe, it will lead to loss or destruction.
For this reason, Timothy should guard and fight for the truth, even as Paul did. In 1 Timothy, Paul contends for the faith, as he does in most of his letters—combatting false teaching. The following verses support the importance of believers fighting for the faith:
Dear friends, although I have been eager to write to you about our common salvation, I now feel compelled instead to write to encourage you to contend earnestly for the faith that was once for all entrusted to the saints.
Jude 1:3
O Timothy, protect what has been entrusted to you.
1 Timothy 6:20
Steve Cole’s comments on the fight for the faith are helpful:
The history of the Christian church consists of repeated battles where the enemy introduces destructive heresies, those heresies are confronted, and the truth is clarified and proclaimed. That’s what Paul is doing in First Timothy. Many other New Testament letters have the same polemic thrust. The great church councils and creeds, while not carrying Scriptural authority, were attempts to correct false teaching and to set forth sound teaching. The Reformation consisted of godly men like Luther and Calvin combatting the corruption and false doctrine that had permeated the Roman Catholic church and setting forth the great truths of Scripture.8
In addition, Steve Cole describes many of the great men of God and their battles throughout history, as he quotes J. Gresham Machen.
Tertullian fought Marcion; Athanasius fought the Arians; Augustine fought Pelagius; and Luther and Calvin fought the popes. He [J. Gresham Machen] concludes rightly, “It is impossible to be a true soldier of Jesus Christ and not fight” (cited in Fundamentalist Journal [3/83], p. 34). To persevere, we must flee worldliness; pursue godliness; and, fight the good fight of the faith.9
This is not only true on the macro-level as we consider the fundamental doctrines of the faith but any deception of Satan. When counseling or ministering to others, one must identify the lies that a person believes and insert the truth of God’s Word. Second Corinthians 10:4-5 says:
for the weapons of our warfare are not human weapons, but are made powerful by God for tearing down strongholds. We tear down arguments and every arrogant obstacle that is raised up against the knowledge of God, and we take every thought captive to make it obey Christ.
Though fighting is difficult and undesired, we must hope to be faithful like Paul. At the end of his life, he declared: “I have fought the good fight, I have finished the race, I have kept the faith” (2 Tim 4:7 NIV).
Are you willing to fight the good fight of the faith?
Application Question: What are some of the major attacks on “the faith” happening in the church today? What does fighting for the faith look like practically?
Compete well for the faith and lay hold of that eternal life you were called for and made your good confession for in the presence of many witnesses.
1 Timothy 6:12
Interpretation Question: What is Paul referring to when he says, “lay hold of that eternal life?”
The last command that Paul gives Timothy before seeking to motivate him is to “lay hold of that eternal life.” What does Paul mean by this? Isn’t Timothy already saved? Yes, the “call” referred to is God’s effectual call to salvation, which happened when Timothy repented of his sins and followed Christ as Lord (cf. Rom 8:29). His good confession probably refers to his subsequent baptism. But what does he mean by “lay hold of that eternal life?”
At times, Scripture refers to eternal life as something future and other times as a present reality. We see this in John 17:3 where Christ says that “this is eternal life” knowing God the Father and the Son. It is a present reality that we must seek and live out. This is exactly what Paul commands Timothy to do—to live out eternal life.
The word for “lay hold” can be translated “‘to take hold of, grasp … sometimes with violence’ or to ‘take hold of, in order to make one’s own.’”10 This word was used of an angry crowd “seizing” Paul and dragging him from the temple (Acts 21:30). Timothy already had eternal life but he needed to seize it and live it out—he needed to live out his sanctification.
There are many aspects of this eternal life that we must seize and pursue with violence. We pursue these through spiritual disciplines like prayer, time in God’s Word, fellowship with the saints, confession and repentance, and service. We must take hold of peace instead of anxiety and worry. Isaiah said that God keeps at perfect peace those whose minds are stayed on him (Is 26:3). We must take hold of joy, as we are commanded to rejoice in the Lord (Phil 4:4).
The man of God must seize eternal life and live it out daily. He should accept nothing less than the promises God has given him. We see Paul’s pursuit in Philippians 3:12. He says, “Not that I have already attained this—that is, I have not already been perfected—but I strive to lay hold of that for which Christ Jesus also laid hold of me.”
Are you taking hold of eternal life? Eternal life is not just for eternity. It is a quality of life that God desires us to live now, but we must violently seize it. Are you living it out? The man of God seizes eternal life and lives it out now. One day it will be fully ours at Christ’s coming or the rapture, whichever happens first. Then our bodies will be glorified, and we’ll fully experience what we currently have in Christ (Eph 1:3).
Application Question: How should one take hold of eternal life and seek to live it out now on earth? What aspects of eternal life do you feel God is calling you to grab hold of?
I charge you before God who gives life to all things and Christ Jesus who made his good confession before Pontius Pilate, to obey this command without fault or failure until the appearing of our Lord Jesus Christ—whose appearing the blessed and only Sovereign, the King of kings and Lord of lords, will reveal at the right time. He alone possesses immortality and lives in unapproachable light, whom no human has ever seen or is able to see. To him be honor and eternal power! Amen.
1 Timothy 6:13-16
Finally, Paul describes the greatest motivating factor for the man of God—God’s character. The more one knows God—the more God can use him for his kingdom. Paul’s message to Timothy is clear: ‘‘‘Though your calling is immense, the God who calls you is far greater—and he will enable you to do it.’”11 From there Paul charges Timothy based on God’s presence and character in order to motivate him to faithfulness.
It is the same way God challenged Moses. He called Moses to set Israel free, but Moses declared that he was slow of speech. In response, God said, “Who made the tongue?” Moses was challenged to be faithful based on his knowledge of God’s greatness. And this is true for each man or woman of God. The more they know God, the more they will be motivated to be faithful. Our hope must be in the character of the one who calls us (cf. Prov 18:10).
As we consider these aspects of God, it must challenge and encourage us to be faithful. Let us remember that greater is he that is in us than he that is in the world (1 John 4:4), and God can do more than we could ever ask or imagine (Eph 3:20).
Observation Question: What attributes of God does Paul focus on to motivate Timothy?
Paul charges him “before God who gives life to all things and Christ Jesus” (v. 13). God’s omniscience must challenge us to be faithful—he knows and sees all. Hebrews 4:13 says, “And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.” God sees everything including our hearts. Christ said that we’ll give an account in the last days for every idle word (Matt 12:36). His omniscience should challenge and encourage us—especially as we realize that he also sees injustices that we encounter. He is the God who sees.
Paul says God “gives life to all things” (v. 13). This focuses on God’s creation of the world, but also, in context, it may focus on God’s power to resurrect the dead. Paul describes how Christ gave the good confession before Pilate. Certainly, this would have been encouraging for Timothy to hear. If evil men threatened to kill Timothy, God could preserve him from death or ultimately resurrect him if he died—just as God did with Christ. Our God gives life to everything—he is the omnipotent, all-powerful God.
As Paul described Christ’s good confession before Pontius Pilate, it would challenge Timothy to be faithful to his calling, even through suffering. Christ bore mocking and pain. He did not flinch, quit, or give up. He witnessed for God even during severe trial. No doubt, Timothy needed to hear this as he was prone to timidity and fear. Christ went before us to provide encouragement and a model for us to follow. The author of Hebrews also used Christ’s perseverance to encourage suffering Christians. In Hebrews 12:2-3, he said:
keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.
Like the Hebrews, we must fix our eyes on Christ, our pioneer and savior, who persevered through suffering for us. This fixed look will encourage us to not grow weary or lose heart when we endure suffering.
Interpretation Question: What command is Paul talking about in verse 14?
Paul says, “to obey this command without fault or failure until the appearing of our Lord Jesus Christ” (v. 14). What command is Paul talking about? Commentators are divided. It could refer to Paul’s admonitions to flee, pursue, fight, and take hold of or for him to be faithful to Paul’s instructions in the whole epistle. Others believe the command refers to Timothy being faithful to his call or to the whole of Scripture. Either way, he was to obey his orders “without fault or failure.”
Another motivation to fulfill these orders would be the coming of his commander—Christ. The second coming would encourage him to be faithful and should encourage us as well. Our Lord can come at any moment and therefore we must be ready. First John 3:2-3 says,
Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that whenever it is revealed we will be like him, because we will see him just as he is. And everyone who has this hope focused on him purifies himself, just as Jesus is pure).
The hope of Christ’s coming should motivate us to be without spot or blame in fulfilling God’s orders. The man of God keeps the second coming in view.
What does Paul mean by God being blessed (v. 15)? MacArthur’s comments are helpful:
Makarios (blessed) means “happy,” “content,” or “fulfilled.” When used in reference to God, it describes His lack of unhappiness, frustration, and anxiety. He is content, satisfied, at peace, fulfilled, and perfectly joyful. While some things please Him and other things do not, nothing alters His heavenly contentment. He controls everything to His own joyous ends.12
Steve Cole adds:
The blessed God is the only source of true blessing and joy for His creatures. As Jesus taught in the Beatitudes, we can only know true happiness when we are rightly related to God who possesses such blessedness infinitely in Himself. We may find fleeting happiness in relationships or things. We may find passing pleasure in art, beauty, nature, or sex. But true and lasting satisfaction can only be found in God Himself who is blessed.13
No doubt, Timothy needed to refocus on God’s blessedness—his happiness and contentedness—as Timothy’s contentment was to be based on God and not his circumstances. This is important for the man or woman of God to comprehend and hold onto—true happiness comes from a right relationship with God.
Are you content and happy because of the blessed God?
Paul said that God was the “only Sovereign, the King of kings and Lord of lords” (v. 15). “Sovereign” can also be translated “Ruler.” Again, MacArthur’s comments are helpful:
Dunastēs (Sovereign) comes from a word group whose basic meaning is “power.” The adjective only shows that God’s power to rule is inherent in Himself, not delegated from an outside source. God is absolutely sovereign and omnipotently rules everything everywhere. He has no rivals, certainly not Satan, whom He created, cast out of heaven, and sentenced to eternal hell.14
God’s absolute rulership is amplified by the title “King of kings and Lord of lords.” This would have been important for Timothy and the Ephesians to hear as emperor worship was normative and demanded. God is over all kings.
The sovereignty of God is the most comforting doctrine in all of Scripture. Nothing happens in the universe apart from God’s sovereign power—not natural disasters, not the decisions of men, not works of the devil, and not seemingly chance events. Consider the following verses:
If disaster overtakes a city, is the Lord not responsible?
Amos 3:6
The dice are thrown into the lap, but their every decision is from the Lord.
Proverbs 16:33
The king’s heart is in the hand of the Lord like channels of water;
he turns it wherever he wants.
Proverbs 21:1
In Christ we too have been claimed as God’s own possession, since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will
Ephesians 1:11
And we know that all things work together for good for those who love God, who are called according to his purpose
Romans 8:28
He himself is before all things and all things are held together in him.
Colossians 1:17
God is absolutely in control of all things. He hardens and softens hearts. He uses the devil for his purposes as seen in the story of Job. This is a mystery, but it is a mystery that gives great comfort to the man or woman of God. If God is totally in control, then they can have great peace because even bad things somehow work to their good (Rom 8:28). And on the flip side, if God isn’t totally in control, then why pray? Why pray if God doesn’t control man, the devil, and nature?
Timothy would be comforted to faithfully serve in the midst of false teachers, government persecution, and apathetic church members because of God’s sovereignty—he works out all things for his glory and his people’s good.
Application Question: In what ways do you take comfort and encouragement from God’s sovereignty? How does God’s sovereignty work when considering man’s “free will” and the evil works of Satan?
Paul said that God “alone possesses immortality” (v. 16). The word “immortality” literally means “free from death.”15 It is true that angels and demons never die and that humans will exist forever. However, angels, demons, and man came into existence—their immortality derives from God. God has always existed and will always exist. “Once again the apostle counters the cult of emperor worship. Although the Romans imagined the emperors to be immortal, Paul emphasizes that God alone possesses immortality.”16
Paul says that God dwells in an “unapproachable light” (v. 16). This refers to God’s inherent glory and holiness. When Christ revealed his glory to the disciples on the Mount of Transfiguration—his face shined like the sun (Matt 17:2). In addition, apart from God’s grace through Christ, man cannot approach God—at least not in his fullness. Hebrews 12:14 (NIV) says, “without holiness no one will see God.”
A tremendous motivation for the man of God is God’s holiness—there is no one like him and he cannot be accessed by sinful people. Hebrews 13:6 declares, “So we can say with confidence, ‘The Lord is my helper, and I will not be afraid. What can man do to me?’”
Finally, Paul says, “whom no human has ever seen or is able to see” (v. 16). Man cannot fully see the glory of God and for that reason God revealed himself through theophanies—temporary appearances of God that can be discerned through the human senses. John 6:46 says, “(Not that anyone has seen the Father except the one who is from God—he has seen the Father.).” All that man has ever seen of the Father is his back and not his face. He ultimately revealed himself through the person of Jesus Christ.
As Paul considers all these perfect traits of God, he cannot but burst into praise. He says, “To him be honor and eternal power. Amen” (v. 16).
Why is it important for the man or woman of God to know God and his character? We see a great example in John Piper’s story about preaching the greatness of God, as shared by Steve Cole:
John Piper, a pastor in Minneapolis, writes about a Sunday when he decided to preach on the greatness of God in His holiness and majesty as revealed in Isaiah’s vision (Isa. 6). Normally, of course, Piper would have worked on applying such truth to his flock. But on that day he felt led to make a test of whether the portrayal of the greatness of God in and of itself would meet the needs of people.
What he didn’t realize was that not long before that Sunday one of the young families in his church had discovered that their child was being sexually abused by a close relative. This family was there that Sunday and sat under his message. Piper reflects, “I wonder how many advisers to us pastors today would have said: ‘Pastor Piper, can’t you see your people are hurting? Can’t you come down out of the heavens and get practical? Don’t you realize what kind of people sit in front of you on Sunday?’
Some weeks later he learned the story. The husband took him aside after a Sunday service and said, “John, these have been the hardest months of our lives. Do you know what has gotten me through? The vision of the greatness of God’s holiness that you gave me the first week of January. It has been the rock we could stand on” (in The Supremacy of God in Preaching [Baker], p. 10).17
As Paul challenges and encourages Timothy with the greatness of God, we too must encourage and challenge others with this knowledge. The more we know God, the more faithful we will be to him.
Are you growing in the knowledge of God? Are you helping others grow in this knowledge? It is not impractical or insensitive—it is the most practical and sensitive thing you can offer anybody. God is great, sovereign, and in control!
Application Question: Why is it important for believers to know God and his characteristics? Which characteristic of God stood out most to you and why? What resources would you recommend to a person for learning more about God’s characteristics?
In this passage, Paul contrasts the false teachers—men of this world—with Timothy—a man of God. From it, we learn characteristics of a man or woman of God—someone mature in the faith.
1 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 235). Wheaton, IL: Victor Books.
2 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 259). Chicago: Moody Press.
3 Accessed 9/17/16 from https://bible.org/seriespage/lesson-23-going-distance-1-timothy-611-12
4 Accessed 9/17/16 from https://bible.org/seriespage/lesson-23-going-distance-1-timothy-611-12
5 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 259). Chicago: Moody Press.
6 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 236). Wheaton, IL: Victor Books.
7 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (pp. 153–154). Wheaton, IL: Crossway Books.
8 Accessed 9/17/2016 from https://bible.org/seriespage/lesson-23-going-distance-1-timothy-611-12
9 Accessed 9/17/2016 from https://bible.org/seriespage/lesson-23-going-distance-1-timothy-611-12
10 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 154). Wheaton, IL: Crossway Books.
11 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (pp. 156–157). Wheaton, IL: Crossway Books.
12 MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 273–274). Chicago: Moody Press.
13 Accessed 9/17/2016 from https://bible.org/seriespage/lesson-23-going-distance-1-timothy-611-12
14 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 275). Chicago: Moody Press.
15 Guzik, D. (2013). 1 Timothy (1 Ti 6:11–16). Santa Barbara, CA: David Guzik.
16 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 276). Chicago: Moody Press.
17 Accessed 9/17/16 from https://bible.org/seriespage/lesson-24-integrity-under-fire-1-timothy-613-16
Command those who are rich in this world’s goods not to be haughty or to set their hope on riches, which are uncertain, but on God who richly provides us with all things for our enjoyment. Tell them to do good, to be rich in good deeds, to be generous givers, sharing with others. In this way they will save up a treasure for themselves as a firm foundation for the future and so lay hold of what is truly life. O Timothy, protect what has been entrusted to you. Avoid the profane chatter and absurdities of so-called “knowledge.” By professing it, some have strayed from the faith. Grace be with you all.
1 Timothy 6:17-21 (NET)
How can we be good stewards of God’s riches?
In Matthew 25:14-30, Christ describes believers as stewards—meant to oversee his possessions and his affairs. One day Christ, our master, will return and the faithful will be rewarded and the unfaithful disciplined. He will say, “Well done, good and faithful servant” (v. 23 NIV) and to others, he will call them “wicked and lazy servants” (v. 26 NIV). This stewardship includes many things such as our families, careers, and ministries.
In 1 Timothy 6:17-21, Paul focuses on the believer’s stewardship of two riches: God’s wealth and his Word. He commands the financially rich in Ephesus to be rich in good deeds and to store up treasure in heaven. He calls for Timothy to guard what had been “entrusted” to his care—referring to God’s Word. The word entrusted was used of “money or valuables deposited with somebody for safe keeping.”1 God’s Word is one of his great riches. We are called to recognize how valuable it is and to faithfully steward it. This instruction was not just for Timothy; the fact that Paul ends the letter with “Grace be with you all” means that it was for the Ephesians as well (v. 21). They needed to faithfully guard the valuable deposit of God’s Word, and we must also. First Corinthians 4:1-2 says,
One should think about us this way—as servants of Christ and stewards of the mysteries of God. Now what is sought in stewards is that one be found faithful.
Are we being faithful with the deposit of God’s Word? Are we being faithful with God’s money? One day, Christ will demand an account of our stewardship. In 1 Timothy 6:17-21, we learn principles about being good stewards of God’s riches.
Big Question: What principles can we learn about being good stewards of God’s wealth and his Word in 1 Timothy 6:17-21?
Command those who are rich in this world’s goods not to be haughty or to set their hope on riches, which are uncertain, but on God who richly provides us with all things for our enjoyment. Tell them to do good, to be rich in good deeds, to be generous givers, sharing with others. In this way they will save up a treasure for themselves as a firm foundation for the future and so lay hold of what is truly life.
1 Timothy 6:17-19
After teaching on the dangers of the love of money in verses 9-10, Paul speaks directly to the rich in Ephesus. Ephesus was one of the wealthiest cities in the ancient world, and therefore many of the Ephesian converts were rich. Some were even wealthy slave owners (6:1). It must be noticed that Paul doesn’t tell them to get rid of their riches, but instead, to be faithful stewards of them.
There were many rich believers throughout Scripture: Abraham, Joseph, David, Daniel, Lydia, and Philemon. Having wealth is not a sin; in fact, wherever Christianity has gone, it often has led to wealth. People start to be more honest, hard-working, and disciplined—often leading to wealth. However, there is a scary cycle which often happens after Christianity brings wealth. Ken Hughes talks about this as he cites Cotton Mather, a Puritan writer. He said:
The Puritan Cotton Mather, alarmed by the trend toward materialism in New England society, made this statement in his famous book Magnalia Christi Americana: “Religion begat prosperity and the daughter devoured the mother.” Mather was noting a common, though not inevitable, effect of Christianity. Authentic conversion to Christ so changes people’s lives that bad habits fall away, and they become better workers and managers as they live out the Scriptures, resulting in economic prosperity. But tragically, in many cases the new prosperity and material wealth devour the same Christianity that gave them birth—especially in the second or third generations.2
Some might say to themselves, “This text does not apply to me, as I am not wealthy!” However, consider these stats:
Christians in developed nations are most likely in the top 20% of the world’s income earners, if not the top 1%. How can we be faithful stewards of our wealth?
Command those who are rich in this world’s goods not to be haughty
1 Timothy 6:17
The word “command” is a military word. This is not a suggestion but a command from our Lord through Paul. The rich Ephesians were called to not be haughty or prideful. Pride is something that we all struggle with. However, wealth makes us more inclined towards this particular sin. The wealthy tend to think higher of themselves than they should and look down upon others. They might think this of those from a lower socio-economic bracket, “If they weren’t so lazy and just worked harder” or, “If they would just get an education…” However, Scripture teaches that God is the one who makes one wealthy or poor. First Samuel 2:7 says, “The Lord impoverishes and makes wealthy; he humbles and he exalts.” Wealth is a gift from the Lord and so is poverty—they both have advantages. The poor are more prone to depend on God and therefore typically have greater faith (James 2:5). The wealthy are given opportunities to use their God-given resources to help people (1 Tim 6:18). They both come from God.
Paul says the wealthy should not be arrogant or prideful in their riches. If they remember that God both gives and takes away, this will help them remain humble. First Corinthians 4:7 says, “For who concedes you any superiority? What do you have that you did not receive? And if you received it, why do you boast as though you did not?”
Application Question: How can a person know if he is arrogant about his wealth?
One can tell by considering how he views those from a lower economic status. Do they look down on them? Do they treat them with less respect than the wealthy? Would they avoid marrying somebody with a lower economic status or education or prevent their children from doing so? If so, they must humble themselves, as Scripture forbids these types of thoughts. Consider what James 2:3-6 says in forbidding partiality:
do you pay attention to the one who is finely dressed and say, “You sit here in a good place,” and to the poor person, “You stand over there,” or “Sit on the floor”? If so, have you not made distinctions among yourselves and become judges with evil motives? Listen, my dear brothers and sisters! Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? But you have dishonored the poor! …
James writes about actions that should accompany genuine faith (cf. Jam 2:14-26), and he says partiality is foreign to it. True faith should change how we treat the poor. It should deliver us from pride that leads to partiality. Beware of the pride and judgmentalism that tend to come with wealth
Application Question: In what ways have you experienced the arrogance that comes with wealth? How can we grow in humility—especially in regards to our wealth?
Command those who are rich in this world’s goods not to be haughty or to set their hope on riches, which are uncertain, but on God who richly provides us with all things for our enjoyment.
1 Timothy 6:17
Paul commands the rich to not put their hope in wealth but in God. This is one of the problems with wealth. We tend to put our hope in it. We trust in our bank accounts—they provide us with peace of mind in an emergency. We trust in our jobs that provide us with money for our bank accounts. We tend to put our “faith” in the gifts instead of the Giver.
Observation Question: Why should we not put our hope in wealth?
Paul says that we shouldn’t put our hope in wealth because it is “uncertain.” It is uncertain because it tends to fly away. Proverbs 23:5 says, “When you gaze upon riches, they are gone, for they surely make wings for themselves, and fly off into the sky like an eagle!” They fly away for various reasons: Personally, as soon as our savings account starts to grow, something breaks down: we need to fix our car or something in our house. Sometimes they fly away when a person loses a job and must live off savings. Sometimes they fly away because we need to provide for a family member or meet somebody else’s need. It is good to remember that wealth is uncertain; it tends to fly away.
But also, wealth is uncertain because it is part of this “world.” The ESV translates it “this present age” (v. 17). This means that one day we will die and leave our wealth, or one day, this present world will pass away along with our wealth. In Luke 12:13-21, the wealthy farmer thought he was secure because he stored up wealth in his barns; however, soon after, he died. Christ used this as a warning to not put our focus on wealth instead of God.
As we consider the passing nature of wealth, we must realize it isn’t something to put our faith in. We must put our hope in God who is the giver of wealth. He is our Shepherd, and we shall not want (Ps 23:1). Because of this, Jesus taught that we should “seek first God’s kingdom and his righteousness and all these things will be added unto us” (Matt 6:33 paraphrase).
Application Question: How can we know if we are putting our hope in wealth or God?
We can discern this in two ways:
Application Question: How can we place our hope in God instead of putting it in our job or wealth?
or to set their hope on riches, which are uncertain, but on God who richly provides us with all things for our enjoyment.
1 Timothy 6:17b
With the command to not put our hope in riches, clearly, Paul is not teaching asceticism. The rich don’t need to sell their riches, because God gives us everything for our enjoyment (v. 17). He is the giver of every good and perfect gift (Jam 1:17). He will always provide our needs according to his riches in glory (Phil 4:19), but also, like any loving father, he delights in giving us many of our wants. Therefore, as stewards of God’s wealth, we must enjoy his gifts without falling into wasteful luxury. Consider these verses in Ecclesiastes:
There is nothing better for people than to eat and drink, and to find enjoyment in their work. I also perceived that this ability to find enjoyment comes from God. For no one can eat and drink or experience joy apart from him.
Ecclesiastes 2:24-25
To every man whom God has given wealth, and possessions, he has also given him the ability to eat from them, to receive his reward and to find enjoyment in his toil; these things are the gift of God. For he does not think much about the fleeting days of his life because God keeps him preoccupied with the joy he derives from his activity.
Ecclesiastes 5:19-20
This is one of the recurring themes in the book, “‘Enjoy the blessings of life now, because life will end one day’ (Ecc. 2:24; 3:12–15, 22; 5:18–20; 9:7–10; 11:9–10).”4
Application Question: How can we enjoy God’s gifts?
Application Question: What specific material riches are you most thankful for and why? Are there any material riches that have more potential than others of stealing your heart from God, and if so, why? How can you maintain the proper balance of keeping God first?
Tell them to do good, to be rich in good deeds, to be generous givers, sharing with others.
1 Timothy 6:18
Next, Paul commands the wealthy to be rich in good deeds and sacrificial giving. He calls them to add to their wealth another type of wealth. Calvin said this about the wealthy, “A man’s opportunities to do good to others increase with the abundance of his riches.”5 In one sense, the wealthy reflect God in a way that the poor cannot. God is also wealthy—as he owns the cattle on a thousand hills (Ps 50:10); he owns it all. Yet, with his wealth, he sacrificially gives to meet the needs of the world. God gave his Son. His Son gave up everything and became poor so others might be rich (2 Cor 8:9). This should also be true of wealthy believers, as they seek to be rich in good deeds and sacrificial giving.
Certainly, we see something of these types of good deeds in Lydia and Dorcas. Lydia was the first convert of the Philippian church. She was a wealthy seller of purple clothes. She used her home to host the early church (Acts 15:36, 16:40). Similarly, Dorcas, a believer who lived in Joppa, used her wealth to help the poor (Acts 9:36).
Wealthy believers must also give sacrificially. Sadly, statistics say that the more a person increases in wealth, the less they give. “A 1989 poll showed that households earning under $10,000 gave away 5.5 percent; those making $50,000 to $60,000 gave away 1.7 percent .”6 Though an antiquated survey, it is still true today. Most Christians act just like the world when they gain wealth—they buy a better house, car, and entertainment system. However, God gives to us, in part, so we can give to others. The rich in this world must remember their great responsibility. They must not only be rich in good deeds, but they must be generous and willing to share, which refers to the heart. We must develop a generous heart that loves to give to others. Second Corinthians 9:7 says, “Each one of you should give just as he has decided in his heart, not reluctantly or under compulsion, because God loves a cheerful giver.”
Application Question: How much should we give? What principles should guide our giving?
Unfortunately, many in the church think that we are only required to give our tithe—ten percent—to the Lord. However, Scripture teaches that New Testament believers are not under the Old Testament law which includes the tithe (cf. Gal 3:25, Rom 6:14). The tithe is just a great place for us to start as New Covenant believers.
Scripture teaches that believers should always strive to grow in their giving. Second Corinthians 8:7 (NIV) says, “But since you excel in everything—in faith, in speech, in knowledge, in complete earnestness and in the love we have kindled in you—see that you also excel in this grace of giving.” In the same way that we always aim to grow in trusting God, sharing God’s Word, knowing God, and loving God and others, we should always aim to grow in our giving.
This is particularly true when God prospers us financially. In 1 Corinthians 16:1-2, Paul taught about giving weekly offerings. In the ESV, it says that one should give “as he may prosper.” When God increases our income, he means for us to give more to the kingdom. In all situations, we must aim to be rich or abundant in our good works and our giving for the Lord.
Application Question: What are some examples of good deeds that the wealthy should seek to excel in?
In this way they will save up a treasure for themselves as a firm foundation for the future and so lay hold of what is truly life.
1 Timothy 6:19
Observation Question: What two incentives does Paul give the wealthy for being generous?
To motivate the wealthy Ephesians to be generous, he tells them that abundant giving has two rewards: riches in heaven and an abundant life on earth. We’ll consider the abundant life of a believer before heavenly riches. We can discern something of what it means to “take hold of the life that is truly life” by considering some of the earthly blessings God promises to givers. Second Corinthians 9:7-8 (NIV) says,
Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work.
Observation Question: What blessings does God promise the cheerful giver in 2 Corinthians 9:7-8, which pictures something of what it means to take hold of life that is truly life?
For those who give, they take hold of what is true life—they live the life God planned for them.
With that said, the rewards for giving are not confined to this life but continue into eternity. God promises eternal riches to those who are givers. Consider these verses:
Sell your possessions and give to the poor. Provide yourselves purses that do not wear out—a treasure in heaven that never decreases, where no thief approaches and no moth destroys. For where your treasure is, there your heart will be also.
Luke 12:33-34
… “One thing you still lack. Sell all that you have and give the money to the poor, and you will have treasure in heaven. Then come, follow me.”
Luke 18:22
And I tell you, make friends for yourselves by how you use worldly wealth, so that when it runs out you will be welcomed into the eternal homes.
Luke 16:9
Kent Hughes said this, “Those who give never suffer loss but get richer and richer and richer in the age to come. Incredible incentive!”7
Application Question: Have you ever considered the rewards of being a giver? How does the prospect of reward affect your giving?
After focusing on the believer’s stewardship of wealth, he focuses on the stewardship of God’s Word. This is our greatest stewardship. Second Timothy 2:15 (ESV) says, “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.”
God will one day approve those who faithfully work hard to correctly handle God’s truth. Only shame awaits those who have been lazy and unfaithful with it.
How can we be faithful stewards of God’s Word?
O Timothy, protect what has been entrusted to you
1 Timothy 6:20
As mentioned, the word “entrusted” was used of keeping valuables in a safe place.8 This refers back to 1 Timothy 6:12 where Timothy was commanded to “Fight the good fight of the faith.” Timothy was to protect or guard the Christian message that had been passed on to him. He was to keep it from corruption and tampering and pass it on to others.
Application Question: How can believers guard the faith that has been entrusted to them?
Job 23:12 says, “I have not departed from the commands of his lips; I have treasured the words of his mouth more than my allotted portion.” The reason most Christians don’t read or study the Word of God is simply because they don’t treasure it. They treasure other things over the Word of God—entertainment, social media, education, work, friends, etc. If we are going to guard something, we must first treasure it.
Do you treasure God’s Word?
This should go without saying, but many Christians don’t believe the Word (cf. John 3:32-33). They don’t believe what it says about creation, gender-roles, abortion, homosexuality, or a host of other topics. If we don’t believe the Word, then we can’t guard it.
If we don’t obey the Word, we push people away from what we profess. We scatter instead of gathering people to Christ (Lk 11:23). Are you obeying God’s Word?
If we don’t know what it teaches, it cannot be guarded. In the KJV, 2 Timothy 2:15 says, “Study to show thyself approved…” God approves those who study and meditate on his Word. He blesses them and makes them like trees which bear fruit in season and prosper in everything (Psalm 1:2-3).
Do you faithfully study God’s Word?
Second Timothy 2:2 says, “And entrust what you heard me say in the presence of many others as witnesses to faithful people who will be competent to teach others as well.” In this passage, we see four generations of Christians: Paul, Timothy, reliable people, and others. The faith is always just one generation away from being lost. If we don’t teach it to others, then we are not guarding the faith; in fact, we contribute to it being lost.
Are you passing God’s Word on to others?
Jude 1:3 says, “Dear friends, although I have been eager to write to you about our common salvation, I now feel compelled instead to write to encourage you to contend earnestly for the faith that was once for all entrusted to the saints.” Satan has attacked and twisted God’s Word since the beginning in the Garden of Eden, and he still seeks to do so. He denies the inerrancy of Scripture—teaching others that it is full of errors and not to be trusted. He teaches that faith alone cannot save someone—they need baptism, giving, or other good works.
Believers guard the truth by confronting the lies of Satan and delivering others from them. Paul declared that anyone who proclaimed another gospel was accursed (Gal 1:8). He did not compromise like so many today who guard nothing, as they declare tolerance or unity—opening the door for the enemy.
Are you guarding the Word of God? In order to be a faithful steward, you must.
Application Question: What keeps most people from guarding God’s Word?
Avoid the profane chatter and absurdities of so-called “knowledge.” By professing it, some have strayed from the faith. Grace be with you all.
1 Timothy 6:20b-21
Observation Question: How does Paul describe false teaching?
Paul calls for Timothy and the Ephesians to turn away from false teaching. Obviously, some were welcoming and accepting it, maybe in the name of tolerance. False teaching tends to spread like a disease. Paul compares it to gangrene in 2 Timothy 2:17. Believers must turn away from it because it is extremely dangerous.
He describes false teaching in several ways:
Because this is one of Satan’s primary weapons against the church, Christians must pay close attention to any teaching they hear. Like the Bereans, they must continually test what they hear against God’s Word (Acts 17:11). They must turn away from false teaching, which like leaven spreads quickly through the church (cf. 1 Cor 5:6, Matt 16:11-12). Here is an example of this, as shared by The Teacher’s Outline and Study Bible:
The setting was a Bible conference where a variety of speakers were invited to address the participants. One of the speakers was a man noted for his deep scholarship and quick wit. Popular across the country as a Christian keynote speaker, his address shocked the people who heard him. His opinion was that God had changed His mind about a few things since the Bible was written thousands of years ago. For example...
One by one, people began to whisper to each other. ”Did you hear what I heard? What should we do? Would it be rude to get up and leave? Do you think he could be right? After all, he is a respected authority on the Bible.” After a while, the brave ones began to close their notebooks and make their way to the exits. But many more sat in their seats, soaking up the deception of the false teacher.9
Sadly, this is all too common: sin is acceptable, homosexuality is just a preference, and the Bible is full of errors. When teachers attack the authority of the Bible, it then opens the way to discredit what the Bible teaches—leading people astray.
If we are going to be good stewards of God’s Word, we must turn away from what is falsely called knowledge and turn others away as well.
Application Question: In what ways have you seen or experienced false teaching? What are some prevalent false teachings in the church today?
Grace be with you all.
1 Timothy 6:21
Finally, Paul closes with “Grace be with you all.” This grace applies to the instructions in the whole letter including being good stewards of the Word of God and wealth. If we are going to be good stewards of God’s riches, it can only be done through God’s unmerited favor. We cannot do it on our own.
No doubt, Timothy who was timid needed to hear this, as he tried to guard the faith against the false teachers in the church. We need to hear this as well.
In John 15:5, Christ said, “‘I am the vine; you are the branches. The one who remains in me—and I in him—bears much fruit, because apart from me you can accomplish nothing.” To be faithful stewards both of God’s Word and wealth, we must rely on God. He will enable us.
If we have been unfaithful with his wealth and his Word, we must repent of our sins and pray for grace. God will enable us to faithfully steward his riches. Thank you, Lord. Amen.
Application Question: Why is God’s grace so important in living the Christian life? How can we have more of God’s grace (cf. James 4:6)?
How can we be good stewards of God’s riches—his wealth and his Word?
1 Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 163). Downers Grove, IL: InterVarsity Press.
2 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (pp. 158–159). Wheaton, IL: Crossway Books.
3 Accessed 9/24/16 from https://irememberthepoor.org/3-2/
4 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 238). Wheaton, IL: Victor Books.
5 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 163). Wheaton, IL: Crossway Books.
6 Accessed 9/26/2016 from https://bible.org/seriespage/lesson-25-how-be-good-and-rich-1-timothy-617-21
7 Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 163). Wheaton, IL: Crossway Books.
8 MacArthur, J. F., Jr. (1995). 1 Timothy (p. 289). Chicago: Moody Press.
9 Teacher’s Outline and Study Bible - Commentary - Teacher’s Outline and Study Bible – 1 Timothy: The Teacher’s Outline and Study Bible.
Leading a small group using the Bible Teacher’s Guide can be done in various ways. One format for leading a small group is the “study group” model, where each member prepares and shares in the teaching. This appendix will cover tips for facilitating a weekly study group.
The strength of the study group is the fact that the members will be required to prepare their responses before the meeting, which will allow for easier discussion. In addition, each member will be given the opportunity to teach, which will further equip their ministry skills. The study group model has distinct advantages.
Writing is one of the best ways to learn. In class, we take notes and write papers, and all these methods are used to help us learn and retain the material. The same is true with the Word of God. Obviously, all the authors of Scripture were writers. This helped them better learn the Scriptures and also enabled them to more effectively teach it. In studying God’s Word with the Bible Teacher’s Guide, take time to write so you can similarly grow both in your learning and teaching.
How can a person be saved? From what is he saved? How can someone have eternal life? Scripture teaches that after death each person will spend eternity either in heaven or hell. How can a person go to heaven?
Paul said this to Timothy:
You, however, must continue in the things you have learned and are confident about. You know who taught you and how from infancy you have known the holy writings, which are able to give you wisdom for salvation through faith in Christ Jesus.
2 Timothy 3:14-15
One of the reasons God gave us Scripture is to make us wise for salvation. This means that without it nobody can know how to be saved.
Well then, how can a people be saved and what are they being saved from? A common method of sharing the good news of salvation is through the Romans Road. One of the great themes, not only of the Bible, but specifically of the book of Romans is salvation. In Romans, the author, Paul, clearly details the steps we must take in order to be saved.
How can we be saved? What steps must we take?
Romans 3:23 says, “For all have sinned and fall short of the glory of God.” What does it mean to sin? The word sin means “to miss the mark.” The mark we missed is looking like God. When God created mankind in the Genesis narrative, he created man in the “image of God” (1:27). The “image of God” means many things, but probably, most importantly it means we were made to be holy just as he is holy. Man was made moral. We were meant to reflect God’s holiness in every way: the way we think, the way we talk, and the way we act. And any time we miss the mark in these areas, we commit sin.
Furthermore, we do not only sin when we commit a sinful act such as: lying, stealing, or cheating. Again, we sin anytime we have a wrong heart motive. The greatest commandments in Scripture are to “Love the Lord your God with all your heart and to love your neighbor as yourself” (Matt 22:36-40, paraphrase). Whenever we don’t love God supremely and love others as ourselves, we sin and fall short of the glory of God. For this reason, man is always in a state of sinning. Sadly, even if our actions are good, our heart is bad. I have never loved God with my whole heart, mind, and soul and neither has anybody else. Therefore, we have all sinned and fall short of the glory of God (Rom 3:23). We have all missed the mark of God’s holiness and we must accept this.
What’s the next step?
Why are we under the judgment of God? It is because of our sins. Scripture teaches God is not only a loving God, but he is a just God. And his justice requires judgment for each of our sins. Romans 6:23 says, “For the payoff of sin is death.”
A wage is something we earn. Every time we sin, we earn the wage of death. What is death? Death really means separation. In physical death, the body is separated from the spirit, but in spiritual death, man is separated from God. Man currently lives in a state of spiritual death (cf. Eph 2:1-3). We do not love God, obey him, or know him as we should. Therefore, man is in a state of death.
Moreover, one day at our physical death, if we have not been saved, we will spend eternity separated from God in a very real hell. In hell, we will pay the wage for each of our sins. Therefore, in hell people will experience various degrees of punishment (cf. Lk 12:47-48). This places man in a very dangerous predicament—unholy and therefore under the judgment of God.
How should we respond to this? This leads us to our third step.
Romans 6:23 does not stop at the wages of sin being death. It says, “For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” Because God loved everybody on the earth, he offered the free gift of eternal life, which anyone can receive through Jesus Christ.
Because it is a gift, it cannot be earned. We cannot work for it. Ephesians 2:8-9 says, “For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.”
Going to church, being baptized, giving to the poor, or doing any other righteous work does not save. Salvation is a gift that must be received from God. It is a gift that has been prepared by his effort alone.
How do we receive this free gift?
If we are going to receive this free gift, we must believe in God’s Son, Jesus Christ. Because God loved us, cared for us, and didn’t want us to be separated from him eternally, he sent his Son to die for our sins. Romans 5:8 says, “But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.” Similarly, John 3:16 says, “For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” God so loved us that he gave his only Son for our sins.
Jesus Christ was a real, historical person who lived 2,000 years ago. He was born of a virgin. He lived a perfect life. He was put to death by the Romans and the Jews. And he rose again on the third day. In his death, he took our sins and God’s wrath for them and gave us his perfect righteousness so we could be accepted by God. Second Corinthians 5:21 says, “God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.” God did all this so we could be saved from his wrath.
Christ’s death satisfied the just anger of God over our sins. When God saw Jesus on the cross, he saw us and our sins and therefore judged Jesus. And now, when God sees those who are saved, he sees his righteous Son and accepts us. In salvation, we have become the righteousness of God.
If we are going to be saved, if we are going to receive this free gift of salvation, we must believe in Christ’s death, burial, and resurrection for our sins (cf. 1 Cor 15:3-5, Rom 10:9-10). Do you believe?
Romans 10:9-10 says,
Because if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and thus has righteousness and with the mouth one confesses and thus has salvation.
Not only must we believe, but we must confess Christ as Lord of our lives. It is one thing to believe in Christ but another to follow Christ. Simple belief does not save. Christ must be our Lord. James said this: “…Even the demons believe that – and tremble with fear” (James 2:19), but the demons are not saved—Christ is not their Lord.
Another aspect of making Christ Lord is repentance. Repentance really means a change of mind that leads to a change of direction. Before we met Christ, we were living our own life and following our own sinful desires. But when we get saved, our mind and direction change. We start to follow Christ as Lord.
How do we make this commitment to the lordship of Christ so we can be saved? Paul said we must confess with our mouth “Jesus is Lord” as we believe in him. Romans 10:13 says, “For everyone who calls on the name of the Lord will be saved.”
If you admit that you are a sinner and understand you are under God’s wrath because of them; if you believe Jesus Christ is the Son of God, that he died on the cross for your sins, and rose from the dead for your salvation; if you are ready to turn from your sin and cling to Christ as Lord, you can be saved.
If this is your heart, then you can pray this prayer and commit to following Christ as your Lord.
Dear heavenly Father, I confess I am a sinner and have fallen short of your glory, what you made me for. I believe Jesus Christ died on the cross to pay the penalty for my sins and rose from the dead so I can have eternal life. I am turning away from my sin and accepting you as my Lord and Savior. Come into my life and change me. Thank you for your gift of salvation.
Scripture teaches that if you truly accepted Christ as your Lord, then you are a new creation. Second Corinthians 5:17 says, “So then, if anyone is in Christ, he is a new creation; what is old has passed away – look, what is new has come!” God has forgiven your sins (1 John 1:9), he has given you his Holy Spirit (Rom 8:15), and he is going to disciple you and make you into the image of his Son (cf. Rom 8:29). He will never leave you nor forsake you (Heb 13:5), and he will complete the work he has begun in your life (Phil 1:6). In heaven, angels and saints are rejoicing because of your commitment to Christ (Lk 15:7).
Praise God for his great salvation! May God keep you in his hand, empower you through the Holy Spirit, train you through mature believers, and use you to build his kingdom! “He who calls you is trustworthy, and he will in fact do this” (1 Thess 5:24). God bless you!