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Chapter 1 |
Chapter 6 |
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Chapter 2 |
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Chapter 3 |
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Chapter 4 |
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Chapter 5 |
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It is well known to
all who are familiar with the writings of the Apostle Paul
that Timothy was one of his closest and most trusted friends
and fellow ministers, although much his junior in age. Paul
speaks of him as "my own son in the faith," and with
other equally endearing expressions. In some of his letters to
the churches he mentions Timothy as joining him in his
greeting to the church. In most places his name, "Timotheos,"
is translated to its Latin equivalent, "Timotheus,"
but in both epistles to him it is the English,
"Timothy." Some of what Paul has written in this
letter is personal to Timothy, but much of it presents
doctrines that are valuable to the church today, as it was
when written. |
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Chapter
1
(Verses 1 and 2)
"Paul, an apostle of Jesus Christ by the commandment of God our
Saviour, and Lord Jesus Christ, Which is our hope; unto Timothy, my
own son in the faith: Grace, mercy, and peace, from God our Father
and Jesus Christ our Lord."
In the opening
line of most of his letters Paul says that he is an apostle of Jesus
the Christ, by the "will" of God. Here he says, "by
the commandment of God," signifying a truth, which, though
seldom expressed, is yet fundamental. Since God is omnipotent, that
which He wills is the same as that which He commands, for both are
supported by His own eternal and irresistible power. He is then an
apostle by a commandment, which is jointly of God our Saviour, and
our Lord Jesus the Christ, Who is also our hope, or our confidence.
Our Lord Jesus the Christ is also God our Savior, and our hope, or
confidence. He then addresses Timothy as "my own son in the
faith", and to him, as he usually does to the churches, he
desires "Grace, mercy, and peace, from God our Father and Jesus
Christ our Lord."
(Verses 3 and 4)
"As I besought thee to abide still at Ephesus, when I went into
Macedonia, that thou mightest charge some that they teach no other
doctrine, neither give heed to fables and endless genealogies, which
minister questions, rather than godly edifying which is in faith: so
do."
This sets the
foundation for much of Paul's teaching not only in this epistle, but
also much of his writings to the churches. While they were together
at
Ephesus
, Paul saw the necessity for further instructions to head off errors
which some had a tendency to bring in even then. So he constrained
Timothy to remain there to insist that the Ephesians adhere strictly
to the gospel as he had already presented it to them, and to permit
no new doctrines to be brought in. He also commissioned Timothy to
restrain them from paying any heed to "fables and endless
genealogies." A fable is a false, or fictitious, story intended
to illustrate some principle, which may be considered valid.
However, since the story in a fable is fictitious, it will likely
generate more questions than it will ever answer, and is therefore
to be avoided. There is far more godly edification to be found in a
few words of the truth than in all the fables in the world.
Genealogies, the tracing of family trees, may be of some value to a
social or civic group, but since salvation is dependent not upon who
our ancestors were, but upon what our Lord has done for us, they
have no place in gospel doctrine. They will always raise questions:
the first of which should be, "Why are they even being
presented?" The last expression in verse 4, "so do,"
though added by the translators, is, nevertheless, in keeping with
the remainder of what the apostle says here. It is his purpose in
leaving Timothy at
Ephesus
.
(Verses 5 through
7) "Now the end of the commandment is charity out of a pure
heart, and of a good conscience, and of faith unfeigned: from which
some having swerved have turned aside unto vain jangling; desiring
to be teachers of the law; understanding neither what they say, nor
whereof they affirm."
We as servants of
the Lord Christ Jesus, ought daily to review verse 5. It tells us
what is the final purpose of God for the commandment. (No doubt the
commandment to which Paul refers is the same as that mentioned by
David in Psalms 19:8, "_ _ _the commandment of the LORD is
pure, enlightening the eyes.") When the apostle says "the
end of the commandment," his meaning clearly is "the final
result this commandment is purposed to bring about." That
result is love out of a pure heart, a good conscience, and genuine
faith, no pretense, or empty profession. But the problem which has
arisen is that some have "swerved," or have become side
tracked, from this, and have turned completely away to "vain
jangling," which is nothing more, nor less than "noisy
quarreling"; and, as we all know, this can bring no good to
anyone. Having lost sight of the "end of the commandment,"
they want to be teachers of the law; but their problem is that they
understand "neither what they say, nor whereof they
affirm." In Galatians
4:21
, Paul says, "Tell me, ye that desire to be under the law, do
ye not hear the law?" Then he points out to them the facts of
the law, which the would-be legalizers today, as well as then, have
evidently overlooked.
(Verses 8 through
11) "But we know that the law is good, if a man use it
lawfully; knowing this, that the law is not made for the righteous
man, but for the lawless and disobedient, for the ungodly and
sinners, for unholy and profane, for murderers of fathers and
murderers of mothers, for manslayers, for whoremongers, for them
that defile themselves with mankind, for menstealers, for liars, for
perjured persons, and if there be any other thing that is contrary
to sound doctrine; according to the glorious gospel of the blessed
God, which was committed to my trust."
Those to whom
Paul refers as "desiring to be teachers of the law _ _ _,"
do not know what the purpose of the law is, and therefore cannot use
it lawfully. If it is used lawfully, it is good; but its lawful use
must be according to the knowledge of its purpose. The apostle first
tells what the law is not designed for. It "is not made for a
righteous man.” It will not, and indeed cannot, make an
unrighteous man righteous; and the righteous man does not need it,
for "the just shall live by faith." If then it is not for
the righteous, for whom is it? "For the lawless and
disobedient, for the ungodly and for sinners, for unholy and
profane_ _ _." Here the apostle names eight specific sins, and
adds, "and if there be any other thing that is contrary to
sound doctrine; according to the glorious gospel of the blessed God,
which was committed to my trust." That is, the law was not
given to make men righteous, but, by the fear of its penalties to
restrain wicked men from exercising their wickedness, and thus
provide a measure of protection for the righteous. Otherwise society
would be in even worse chaos than it is today. Verse 11 is further
explanation of what is sound doctrine. It is that which is
"according to the glorious gospel of the blessed God", and
anything which is contrary to it, whether specifically mentioned
above, or not, is included in the clause, "and if there be any
other thing that is contrary to sound doctrine." The apostle
was entrusted with the preaching of the "glorious gospel of the
blessed God," particularly among the Gentiles.
(Verses 12
through 15) "And I thank Christ Jesus our Lord, Who hath
enabled me, for that He counted me faithful, putting me into the
ministry: who was before a blasphemer, and a persecutor, and
injurious: but I obtained mercy, because I did it ignorantly in
unbelief. And the grace of our Lord was exceeding abundant with
faith and love, which is in Christ Jesus. This is a faithful saying,
and worthy of all acceptation, that Christ Jesus came into the world
to save sinners; of whom I am chief."
Paul gives his
thanks to our Lord Jesus for three things. "He hath enabled
me," "He counted me faithful," and He put "me
into the ministry." It is Jesus our Lord Who gave Paul the
knowledge of the gospel, (See Galatians 1:11-12) faith to believe
it, and grace, strength, and zeal to preach it under whatever
conditions might arise, as well as the authority and power of
apostleship. So, in whatever manner we may view it, Christ
"enabled" him. Our Lord also counted him faithful, not
because of any faithfulness Paul may have had in his own character,
but by reason of that with which He purposed to bless him, and did
bless him. When Paul thanks our Lord for "putting me into the
ministry," his choice of words says two things loudly and
clearly. First, for any one or any thing to be "put"
anywhere signifies that he, or it, is there by some power completely
aside from any that he, or it, may possess. Secondly, it signifies
that his will was not even consulted in the matter; and a review of
Acts 9:1-20, as well as many statements made by Paul in his
writings, will completely establish this truth. Paul did not
"enter the ministry," as so many like to say of themselves
today: he was "put" therein. He now describes himself
before he was put into the ministry. He was a blasphemer, one who
speaks evil of someone, or something; in this case, the name and
work of our Lord Jesus the Christ. He was also a persecutor of the
church of our Lord, and inflicted much injury and harm upon the
saints of God. Then he says, "But I obtained mercy, because I
did it ignorantly in unbelief." This is not to be interpreted
that all, who do those things "ignorantly in unbelief"
will find mercy, and be put into the ministry, as was the apostle.
But it is to be considered in contradistinction to one who, like
Judas, having gone along with our Lord and His saints as one of
them, and having heard His teaching and seen His works, turns away,
and betrays Him. Since Paul's being put into the ministry he has
made no attempt to turn back into the old life, and has never
betrayed our Lord. A little rearrangement of the wording of verse 14
may be worthwhile, thus: "And the grace of our Lord which is in
Christ Jesus was exceeding abundant with faith and love."
Certainly it is the "grace of our Lord which is in Christ
Jesus" which works the faith and love in the hearts of not only
the Apostle Paul, but also of all God's elect. John the Baptist
said, of Jesus, "Behold, the Lamb of God, Which taketh away the
sin of the world," and our Lord Himself said, "I am not
come to call the righteous, but sinners to repentance." So here
Paul says, This is a faithful saying, and worthy of all acceptation,
Christ Jesus came into the world to save sinners". Then he
adds, "of whom I am chief." His manner of saying this has
the force of saying, "I know this to be true, because He saved
me, and I am the worst of the lot."
(Verses 16 and
17) "Howbeit for this cause I obtained mercy, that in me first
Jesus Christ might shew forth all longsuffering, for a pattern to
them which should hereafter believe on Him to life everlasting. Now
unto the King, eternal, immortal, invisible, the only wise God, be
honour and glory for ever and ever. Amen."
As we pointed out
above, Paul here says that the real cause of mercy being given to
him is not his ignorance and unbelief, but the purpose of God in
Christ Jesus our Lord, that He might make Paul a pattern of His
longsuffering, and that this pattern might be to those who
"hereafter believe on Him to life everlasting." So if we
believe in our Lord Jesus the Christ, although we may, at times,
become downcast when we think of the evils we did before the grace
of our Lord came to us, we should never fear that He is going to
turn us loose to fall back into sin, and be lost. Just consider the
pattern. Paul says, "I am chief" of sinners; and though we
may feel that we are indeed worse than the apostle, the pattern
still stands: if the grace of God is sufficient for him, it is also
enough for us; and in that pattern we can find comfort for our
souls. At this point the apostle breaks forth in spontaneous praise
unto God, "Now unto the King eternal, immortal, invisible, the
only wise God, be honour and glory for ever and ever. Amen."
(Verses 18
through 20) "This charge I commit unto thee, son Timothy,
according to the prophecies that went before on thee, that thou by
them mightest war a good warfare; holding faith, and a good
conscience; which some having put away concerning faith have made
shipwreck: of whom is Hymenaeus and Alexander; whom I have turned
over to Satan, that they may learn not to blaspheme."
Actually,
everything from the beginning of verse 5 to the end of verse 17 is a
parenthesis, leaving verse 18 to depend upon verses 3 and 4 for its
meaning. Paul has charged Timothy with the work of confirming the
Ephesians in gospel truth, with no addition of new doctrine, and no
dependence upon the works of the law, or any thing else besides the
work of our Lord Jesus the Christ. He now says that he is giving
Timothy this charge "according to the prophecies which went
before" on him. He is probably referring to things which have
been said by himself and others concerning how faithful Timothy
would be in the discharge of any obligation or work which might be
assigned to him. Because of what had previously been manifested in
his ministry, it was no doubt expected that he would be a good
soldier of the Lord, holding fast to the faith, and keeping a good
conscience by reason of his faithful attention to his duties. The
apostle now says that some, so far as faith is concerned, have put
it aside, and as a result thereof, "have made shipwreck."
They have destroyed their influence for good among the churches. He
mentions two of those, Hymenaeus and Alexander, both of whom he
mentions again in his second letter to Timothy. We find them nowhere
else in the scriptures, and so very little is known of them except
that they turned away from the truth. Speaking of them, he says,
"Whom I have delivered unto Satan that they may learn not to
blaspheme." In I Corinthians 5:3-5, Paul mentions another man
whom he "delivered to Satan for the destruction of the flesh,
that the spirit may be saved in the day of the Lord Jesus
Christ." This is an act of judgment which he, as an apostle of
our Lord, had power to execute; but there is no mention of such
authority ever being given to the church nor to any man after the
apostles.
(Verses 1 through
4) "I exhort therefore, that first of all, supplications,
prayers, intercessions, and giving of thanks, be made for all men;
for kings, and for all that are in authority; that we may lead a
quiet and peaceable life in all godliness and honesty. For this is
good and acceptable in the sight of God our Saviour; Who will have
all men to be saved, and come to the knowledge of the truth."
Before commenting
on this scripture, we shall present two other selections. First, let
us look at a declaration made by a Gentile king who knew first hand
about the power of God. (Daniel 4:34-35) "At the end of the
days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine
understanding returned unto me, and I blessed the most High, and I
praised and honoured Him That liveth for ever, Whose dominion, and
His kingdom is from generation to generation: and all the
inhabitants of the earth are reputed as nothing: and He doeth
according to His will in the army of heaven, and among the
inhabitants of the earth: and none can stay His hand, or say unto
Him, What doest Thou?" Then consider Ephesians 1:11. "In
Whom also we have obtained an inheritance, being predestinated
according to the purpose of Him Who worketh all things after the
counsel of His own will." Now, with this background, let us
look at the passage before us. The apostle first exhorts that we
make supplications, prayers, and intercessions for all men, and also
give thanks for them. Paul's phrase, "all men," is not to
be interpreted to mean "every person in the world",
although in verse 1 it might could be so rendered. Yet in verse 4
such cannot be his meaning. Rather he means "not Jews only, but
men of every race, nationality, age group, social, political, or
economic class, or condition of the world," which is his usual
meaning for this phrase, and this meaning is in keeping with the
context. Actually it appears that, in verse 1, his primary concern
is for those who are in positions of authority, from kings down to
the lowest officials of the community. Some may question the giving
of thanks for all of them, inasmuch as sometimes these very
officials are leaders in the persecutions of the saints. Yet the
apostle has said, (Romans 13:1,) "Let every soul be subject to
the higher powers. For there is no power but of God: the powers that
be are ordained of God." So, since God has ordained the powers
[governments] that be, let us thank Him for them, for even bad
government is better than anarchy. So let us constantly pray,
intercede, and make supplication for them, "that we may lead a
quiet and peaceable life in all godliness and honesty." Paul
continues, by saying, "For this is good and acceptable in the
sight of God our Saviour; Who will have all men to be saved, and
come to the knowledge of the truth." Here again we come to the
phrase, "all men," which, if we interpret it to mean
"every person in the world," brings us to the point where
we have to accept one or the other of two courses, both of which the
scriptures deny. If we take that interpretation, based upon what
Nebuchadnezzar said, and the quotation from Ephesians 1:11, we would
be forced into acceptance of the idea that everyone in the world
will be saved and brought to the knowledge of the truth, which
denies Matthew 25:46, John 5:28-29, Revelation 20:15, and many other
scriptures. On the other hand, if we take that interpretation, and
yet say that in spite of the fact that God "will have all men
to be saved, and come to the knowledge of the truth," there are
those who will not be saved, and come to the knowledge of the truth,
we find ourselves saying that God is not able to do His will among
the inhabitants of the earth, nor to work all things after the
counsel of His own will. This leaves us with only one conclusion:
since there is no contradiction in God's word, the apostle's meaning
of the phrase is as given above. God will have men (and women) of
every nation, class, age, or condition of humanity, to be saved, and
come to the knowledge of the truth. The expression "Who will
have," does not mean that He would just like them to do this,
but the Greek wording indicates that He has determined that they
shall do this.
(Verses 5 through
7) "For there is one God, and one Mediator between God and man,
the man Christ Jesus; Who gave Himself a ransom for all, to be
testified in due time. Whereunto I am ordained a preacher, and an
apostle, (I speak the truth in Christ, and lie not;) a teacher of
the Gentiles in faith and verity."
The reason why
Paul has exhorted that all men be prayed for is that "There is
One God, and One Mediator between God and man, the man Christ Jesus;
Who gave Himself a ransom for all, to be testified in due
time." When men speak of mythology, they talk about "the
gods of the Babylonians," "the gods of the
Assyrians," the gods of the Greeks," etc., for in
mythology each nation had different gods; but when we consider true
religion, there is but "One God, and One Mediator between God
and man, the man Christ Jesus." No doubt the Jews and the Arabs
have been the most adamant enemies, and over the longest period of
time, of all nations on earth. Yet both the Jew and the Arab who are
saved, in spite of what each may have thought in times past, must
acknowledge that they have the same God, and the same Mediator,
Christ Jesus our Lord. This holds true for every tribe and nation,
as well as for every class and condition of humanity on the face of
the earth, for our Lord Jesus the Christ is the ransom for all. No
man can claim any other means of salvation. Although this is
according to the eternal purpose of God which He purposed in Christ
Jesus our Lord, (Ephesians
3:11
) and is therefore effective even back to righteous Abel, Christ was
"to be testified in due time," or at the appointed time.
And for this work Paul is "ordained a preacher, and an apostle,
a teacher of the Gentiles in faith and verity." Having given
this testimony, he seals it with, "I speak the truth in Christ,
and lie not." It is hardly likely that this declaration was
necessary for Timothy's benefit, so it must have been said for our
sakes, that we should have no reason to question the truth of what
he has said.
(Verses 8 through
10) "I will therefore that men pray everywhere, lifting up holy
hands, without wrath and doubting. In like manner also, that women
adorn themselves in modest apparel, with shamefacedness and
sobriety; not with broided hair, or gold, or pearls, or costly
array; but (which becometh women professing godliness) with good
works."
This passage
again shows something of which many seem to be unaware. That is the
special powers and authority given to the apostles. When Paul says,
"I will," he does not mean that it is by his own authority
that he wills this. But, inasmuch as he has just declared that he is
ordained an apostle, he says, "therefore," by the
authority of Christ Jesus as vested in the office of apostle, he
wills this. So it is as binding as if our Lord Himself had said it.
It is then appointed of God that "men pray everywhere, lifting
up holy hands, without wrath and doubting." Obviously his
meaning is that it is his will, and that of God, that the gospel be
preached everywhere; so that, men may be taught that there is only
One God, and One Mediator between God and man. Thus, in this
knowledge they can live lives such that will allow them to lift up
holy hands, and leave off all wrath and doubting, while they pray to
the same God, and the same Mediator, Christ Jesus our Lord. He says
that the same thing should apply to the women, and in addition he
mentions how they should dress. Since the King James Version uses a
word or two which in modern usage may have slightly different
meanings from the original, we shall attempt a more modern
translation of verses 9 and 10. "In like manner also, that
women adorn themselves in properly arranged dresses, with modesty
and sobriety; not with plaited hair, gold, pearls, or very expensive
clothing; but (as is appropriate for women professing godliness)
with good works." With this translation, it seems that little,
if any explanation would be necessary.
(Verses 11
through 15) "Let the woman learn in silence with all
subjection. But I suffer not a woman to teach, nor usurp authority
over the man, but to be in silence. For Adam was first formed, then
Eve. And Adam was not deceived, but the woman being deceived was in
the transgression. Notwithstanding she shall be saved in
childbearing, if they continue in faith and charity and holiness
with sobriety."
Paul declares
that according to his authority, (and again he is relying upon his
authority not as of Paul, the preacher, but as of Paul, the apostle,
which establishes it as also the authority of Christ Jesus our
Lord,) women are not permitted to teach, nor usurp authority over
the man. This applies to the public worship. In his letter to Titus,
Paul lays out some teaching that is to be done by women, and no one
else; but not in the public meeting. He gives his reasons for this.
First, he says that Adam was first formed, and then Eve. This makes
Adam the elder of the two; and since age and wisdom are considered
synonymous, Adam, or the man, is therefore to be the teacher. He
further says, "And Adam was not deceived, but the woman being
deceived was in the transgression." This lays the foundation
for a beautiful "type." When Eve ate of the forbidden
fruit she became subject to death, and therefore separated from her
husband. Since she could not return to him, the only way in which
they could ever be reunited is that he come down to her level and
partake of death with her, and for her sake. Herein is the
"type." The church, the bride of Christ, sold under sin,
was in the clutches of death, and could never recover herself from
it that she might return to her Husband. Nevertheless because of the
great love He had for her, even when she was dead in sin, He came
down to the same plane upon which she was, in that He submitted
Himself to the hands of men, and suffered death that He might redeem
His bride. This is evidently Paul's view of the situation, for if
there were no extenuating circumstances, Adam's sin would be greater
than that of Eve, for he was not deceived and yet transgressed. The
apostle obviously considers that since the woman was more readily
deceived, she is not "to teach, nor usurp authority over the
man". In Genesis
3:16
we read, "Unto the woman He said, I will greatly multiply thy
sorrow and thy conception; in sorrow shalt thou bring forth
children_ _ _." Here Paul says, "Notwithstanding she shall
be saved in childbearing." The word translated "shall be
saved," has no reference to eternal salvation, but simply
means, "shall be restored to health." This is promised if
they, both husband and wife, "continue in faith and love and
holiness with sobriety."
(Verses 1 through
7) "This is a true saying, If a man desire the office of a
bishop, he desireth a good work. A bishop then must be blameless,
the husband of one wife, vigilant, sober, of good behaviour, given
to hospitality, apt to teach; not given to wine, no striker, not
greedy of filthy lucre; but patient, not a brawler, not covetous;
one that ruleth well his own house, having his children in
subjection with all gravity; (for if a man know not how to rule his
own house, how shall he take care of the church of God?) not a
novice, lest being lifted up with pride he fall into the
condemnation of the devil. Moreover he must have a good report of
them that are without; lest he fall into reproach and the snare of
the devil."
Notice carefully
the first statement in this passage. Paul does not say, "This
is something that may be true." Instead he says, "This is
a true saying." This true saying is, "If a man desire the
office of a bishop, he desireth a good work." This should
immediately focus our minds upon one question, "If he wants
this office, is he qualified?" The fact that a man wants this
office does not in any way qualify him for it. In order that we
might be able to know who is qualified, and who is not, the apostle
sets forth with utmost clarity the qualifications not that he may
have, but those which he MUST have. He begins thus: "A bishop
then must", and this applies to each and every one of these
qualifications, both the positive and the negative. The word,
"bishop," is the translation of the Greek word, "episcopos,"
which means "overseer," and in New Testament usage refers
to the pastor of the church; and the same qualifications should
apply to all gospel ministers, as well as pastors, since no other
qualifications are given for others. Some object to this on the
grounds that Paul was apparently not married, and so would not fit
that of being the husband of one wife, and having his children under
subjection. This, however, seems a little far fetched, since he was
ordained not just a minister, but an apostle, and that not by the
church, but by the Lord Himself. Not only so, but, as high as he was
in the Jewish religious establishment, there seems to be a strong
possibility that he may have been married before he was called to
the apostleship. If so, he then is one of those of whom our Lord
spoke in Mark 10:28-29). Still the qualifications given here stand
as the rule for the guidance of the church in considering whether or
not to ordain one to the ministry. Since the office under
consideration is a "good work," there are both positive
and negative qualifications for it. Though the apostle mixed the
positives and negatives in one list, their force will not be
affected by separating them into two lists. First let us consider
the negatives, the "must nots." He must not be "given
to wine." In Chapter V, verse 23, of this epistle, Paul says,
to Timothy, "Drink no longer water, but take a little wine for
thy stomach's sake and thine often infirmities;" but this in no
way negates this restriction: the emphasis there should be placed
upon "little." A minister must not be addicted to alcohol
(though the word here is "wine," it is used to include all
strong drinks). He is not only the overseer of the flock, but the
example to the flock also. He must be able to say, with Paul,
"Wherefore, if meat make my brother to offend, I will eat no
meat while the world standeth, lest I make my brother to
offend"; and this same sentiment applies to drinking, as well
as to eating. One who is addicted to alcohol cannot follow this
example. One cannot be addicted to alcohol without running the risk
of being drunken; and for Paul's declaration concerning drunkenness,
see Galatians 5:21. He must not be a "striker." The word
here translated "striker," means one who is
"pugnacious; ready to fight." He must not be "greedy
of filthy lucre" [literally, "a lover of money"]. He
must not be a "brawler." Whereas the word translated
"striker," above, means one who is actually ready to hit
someone, the one here translated "brawler," is slightly
milder, in that it means one who is contentious, or quarrelsome,
whether actually ready to fight or not. To be either is a
disqualification. Last, but by no means least, he must not be a
"novice." The Greek word here is "neophytos,"
which means "newly planted," and in reference to the
church, "a new convert." Some of the qualifications are
given with no explanation of the reason for them, since the reason
is quite obvious. Here lest there be someone who might not
understand the reason Paul states it thus: "lest being lifted
up with pride he fall into the condemnation of the devil." He,
the devil, was puffed up with pride, and thought he could rebel
against, and overthrow God; for which he was cast out of heaven. Our
Lord said, "I beheld Satan as lightning fall from heaven."
If a man puffed up with pride partakes of the same condemnation, it
will be very damaging to the church, and should be avoided if at all
possible.
Now we shall try
to examine the positives, the "He musts." The first is,
"a bishop then must be blameless." He is not required to
be perfect, totally without sin; for then none would qualify. But he
is required to live above reproach, so that nothing in his life will
support any charge that might be brought by the enemies of Christ
against him, or against the church because of him. Then he must be
"the husband of one wife." Attention should be called to
the fact that in the days of the apostles, and even today in Middle
Eastern cultures, polygamy was, and is, a recognized way of living;
and in the churches there were, without question, men who had more
than one wife, which is nowhere in scripture actually forbidden. The
very fact that this is mentioned as a qualification for the bishop
says clearly that this was not a prerequisite for membership in the
church. However, since monogamy is the ideal marriage relationship,
being that which God instituted in the beginning, the bishop is
restricted to one wife, because he is to be the example to the flock
in all things; and the example must be according to the ideal. Some
argue that this means, "IF he is married, he must have only one
wife, But he is not required to be married." We shall address
this argument later. We then have a list of five qualifications,
each a "must". To clarify them, we shall give the literal
translation of the Greek words in the order in which they occur. He
must be "one who abstains from wine," "self
controlled," "modest," "generous to
guests," and "skillful in teaching." All of these are
clear enough that they need no explanation; but they all need more
emphasis than seems to be given to them. The last one, in
particular, seems to have been completely discarded. If a man can
get up before the public, and talk, whether he is able to teach at
all, or not, the cry is raised, "We must ordain him." The
qualification is not "He can talk." In fact it is not
even, "He can teach." Instead, it is, "He is skillful
in teaching." In addition to these "musts," a bishop
must be a man of patience and reason. We now come to the answer to
the argument, noted earlier, concerning whether or not a bishop MUST
be married. To give an alternate, but accepted, translation of verse
4, we have, "one who oversees his own house excellently, having
his children in obedience with all respect." Our reason for a
different choice of words from that used in the King James Version
is that the use of "ruleth well," and "having his
children in subjection with all gravity," have been taken by
some to mean that he should rule his house with a heavy hand, which
is not at all the intent of the apostle. For in other places he
teaches that this is to be done by gentle means and good examples,
so that the children will obey because of their love and respect for
their father. Now, as to the necessity for this experience;
"For if he know not how to rule his own house, how shall he
take care of the
church
of
God
?" In addition to these requirements, one more is necessary.
"Moreover he must have a good report of them that are without;
lest he fall into reproach and the snare of the devil." No
church can prosper under the leadership of any man who does not have
a good report of those who are not members of the church. This does
not mean that they must approve of what he believes, and the
doctrines he teaches, but that even those outside the church must
admit that he lives an honest, upright, and clean life. If
otherwise, he will have no influence for good in the community; and
the church will suffer for his lack of a good reputation, as he
falls into the devil's snare; and because of this the word is
blasphemed, spoken evil of, by the unbelievers.
(Verses 8 through
13) "Likewise must the deacons be grave, not double-tongued,
not given to much wine, not greedy of filthy lucre; holding the
mystery of the faith in a pure conscience. And let these also first
be proved; then let them use the office of a deacon, being found
blameless. Even so must their wives be grave, not slanderers, sober,
faithful in all things. Let the deacons be the husbands of one wife,
ruling their children and
their own houses well. For they that have used the office of a
deacon well purchase to themselves a good degree, and great boldness
in the faith which is in Christ Jesus."
Paul says that
just as the qualifications discussed above are to be required of
bishops, so must those here be met by any, who are to use the office
of deacon. And inasmuch as most of them are the same as already
discussed there should be little, if any difficulty in understanding
them. He also adds qualifications for the wives of the deacons,
which, though not mentioned with the bishops, are, by all means, to
apply to the wives of the bishops also. About the only difference
between the qualifications of the bishop and those of the deacon, is
that the bishop is to be skillful in teaching, which is not required
of the deacon. Otherwise any difference is negligible. So let us
look at the requirements for the wives, considering this as applying
to wives of both bishops and deacons. "Even so must their wives
be grave, not slanderers, sober, faithful in all things." The
word here translated, "grave," literally means
"honorable." That rendered "slanderers" is
"false accusers;" and it is interesting to note that it is
the same word which, in verses 6 and 7, is translated "the
devil." He is so called because he is "the false
accuser" of the saints. "Sober," in this sentence,
according to the Greek word from which it is translated, means,
"abstaining from wine." With these explanations there
should be no problem in understanding these requirements. In closing
his list of qualifications, Paul gives us this comment: "For
they that have used the office of a deacon well purchase unto
themselves a good degree, and great boldness in the faith which is
in Christ Jesus." This simply means that they earn the respect
of the church for their faithful service, and because of this they
can more boldly speak forth concerning those things which, being
given of our Lord, are believed by His saints. To know whether or
not one has served well in the office of a deacon one must know what
are the duties of that office; and the only place in scripture where
these are found is Acts 6:1-4.
(Verses 14 and
15) "These things write I unto thee, hoping to come unto thee
shortly: but if I tarry long, that thou mayest know how thou
oughtest to behave thyself in the house of God, which is the church
of the living God, the pillar and ground of the truth."
It has been said
that this letter was written while Paul was a prisoner at
Rome
, and, of course, very unsure of whether he would be released or
not, but he had not given up hope, as evidenced by verse 14. Yet he
feels that, in the event that his return may be delayed, or cut off
altogether, it is necessary to give instructions which may remain
for the guidance of Timothy, and others after him, in the selection
of church officers, and in doctrinal teaching to the church, which
he calls "the house of God, the church of the living God, the
pillar and ground of the truth." Our Lord declared, "I am
the way, the truth, and the life." The ground of anything is
its foundation, and the pillars of any structure are its supports;
and, while, since our Lord is the truth, it will stand forever with
no other support, yet, in the sense of promoting the cause of the
truth here in the world, the church of the living God is indeed its
foundation and support until He returns.
(Verse 16)
"And without controversy great is the mystery of godliness: God
was manifest in the flesh, justified in the Spirit, seen of angels,
preached unto the Gentiles, believed on in the world, received up
into glory."
Many try to build
up a very mysterious thing from this verse just because Paul uses
the phrase, "the mystery of godliness." A review of the
third chapter of the Ephesian letter will convince any serious
reader that such is not the apostle's intention. The word translated
"mystery," also means "secret," and that is the
proper meaning at this point. In the above referenced scripture Paul
shows that this "secret of godliness" is that eternal
purpose of God which He kept hidden in Himself until the time He had
Himself appointed for its revelation in the coming of our Lord Jesus
the Christ into the world, His death on the cross, his resurrection,
and His ascension back to the Father. Surely this is great. However
it is no longer a secret. It is now a revelation. This is that
former secret: "God was manifest in the flesh." Jesus'
name, "Emanuel," means "God with us." So in Him
God was clearly seen. In proof of this, Jesus said, to Philip,
"_ _ _he that hath seen me hath seen the Father." "He
was justified in the Spirit." The power of the Spirit in Him
justified every claim he made of being the Son of God. Never did He
fail. He was fully justified. "He was seen of angels."
Luke records a host of angels announcing His birth, angels
ministered to Him after His temptations in the wilderness, an angel
was sent from heaven to strengthen Him in the garden of Gethsemane,
and angels announced His resurrection (Luke 24:4-7). That these last
were angels, see Luke 24:25. "He was preached unto the
Gentiles." Certainly none will dispute this. This is the very
reason why the Apostle Paul is in prison at the time of this
writing. "He was believed on in the world." Even today we
see the evidence of this all around us, and what is of much greater
value to us, we find it in our own hearts. "He was received up
into glory." For the proof of this, read Acts 1:9-11. How great
indeed is this "secret of godliness" which has now been
revealed in our Lord Jesus the Christ.
(Verses 1
through 5) "Now the Spirit speaketh expressly, that in
the latter times some shall depart from the faith, giving heed
to seducing spirits, and doctrines of devils; speaking lies in
hypocrisy; having their conscience seared with a hot iron;
forbidding to marry, and commanding to abstain from meats,
which God hath created to be received with thanksgiving of
them which believe and know the truth. For every creature of
God is good, and nothing to be refused, if it be received with
thanksgiving: for it is sanctified by the word of God and
prayer."
Paul's
expression, "Now the Spirit speaketh expressly,"
does not mean that what he is about to write is more
important, nor any more true than what has gone before. It
does mean that what he is about to write is something that
neither he nor any other man could know except by the
revelation of the Spirit, since it is something that is to
take place "in the latter times," that is,
"times yet to come." Since it is in the future, as
looking from the time of this writing, man can not know it but
by the Spirit of God. "The Spirit searcheth all things,
yea, the deep things of God;" and the "Spirit
speaketh expressly." (Although this was, at the time of
this writing, still future, some of it has already in our day
taken place.) So let us examine this warning, for indeed that
is exactly what it is. The first step that some will take is
to "depart from the faith, giving heed to seducing
spirits, and doctrines of devils." They will lay aside,
and forsake all the great truths of the gospel, not all at
once, but little by little, until they have left them all, as
they "give heed to these seducing spirits, and doctrines
of devils." Another acceptable translation of the
quotation in our last sentence is, "cleaving to deceiving
spirits and teachings of demons (or idol gods)." Of
course there is very little difference in these two
translations, but one point is slightly clearer in the latter.
That is the relation of these doctrines to paganism, in that
the word incorrectly translated, "devils," actually
means, "a deity, a being inferior to God, but stronger
than men." If we examine the origin, and practice
associated with our two major so called "Christian
holidays," Christmas and Easter, we find both firmly
rooted in paganism, from start to finish. Neither was
celebrated in the days of the apostles; nor would such have
been permitted by them. The same can be said for many other
practices and doctrines which some who profess to be
Christians tenaciously cling to today. Paul says that,
according to the testimony of the Spirit, those who do these
things have their conscience seared with a hot iron. That is,
just as searing a place on the body with a hot iron will
produce a scab, and later scar tissue, which will dull the
sense of feeling in the area, so it is with the conscience of
these. They have no feeling for the things of God, and while
in their hypocrisy they pretend to teach the word of God, they
speak only lies in His name. They will even forbid marriage,
and will impose strict dietary regulations, forbidding the
eating of certain foods. Some will immediately say that the
prohibition some have put upon their ministers against
marriage is what is under consideration in the phrase,
"forbidding to marry," and this is certainly part of
it. But what is still worse is that in the history of the
church there have been some who have advocated "community
of wives", that is, no marriage is necessary, but let any
man go with any woman he may desire, and the women likewise
with any man. With the present trend of society, such
ungodliness may soon be considered acceptable to many
churches, for some are already allowing the practice of having
what are called, "live in boy friends" and
"live in girl friends." Such ungodliness can only
bring upon us the judgments of God. So far as dietary bans on
certain foods are concerned, Paul says that God has created
all of these "to be received with thanksgiving of them,
which believe and know the truth." He leaves no doubt as
to his meaning as he continues, "For every created thing
of God is good, and nothing to be refused, if it be received
with thanksgiving: for it is sanctified by the word of God and
prayer." This declaration seems so clear that any attempt
to explain it further might becloud rather than clarify it.
(Verses 6
through 10) "If thou put the brethren in remembrance of
these things, thou shalt be a good minister of Jesus Christ,
nourished up in the words of faith and of good doctrine,
whereunto thou hast attained. But refuse profane and old
wives' fables, and exercise thyself rather unto godliness. For
bodily exercise profiteth little: but godliness is profitable
unto all things, having promise of the life that now is, and
of that which is to come. This is a faithful saying and worthy
of all acceptation. For we therefore both labour and suffer
reproach, because we trust in the living God, Who is the
saviour of all men, specially of those that believe."
Paul's
primary consideration concerning these things is that the
church should have them brought to remembrance. Inasmuch as he
declares this to be a matter which the Spirit is expressly
addressing, it is clear that this is the first time it has
been doctrinally set forth. So when he says, "If thou put
the brethren in remembrance of these things," He clearly
means, "If you not only tell them, but also constantly
remind them of these things." To do so will prove him to
be a good servant of Jesus the Christ, and one who is
"nourished up," has full knowledge, in the words of
faith and good teachings. The apostle declares that Timothy
has indeed attained to this position, and therefore he by his
teaching should present the proof of it. Obviously what was
good for Timothy is good for God's people today, and
especially for His ministers. Paul instructs him to avoid
common and senseless tales, or stories, and to exercise
himself unto godliness. The word translated
"exercise," literally means "exercise
naked." Its reference is to the athletes of that day, for
that was the manner of their exercising, as well as their
manner of participation in the games in which they engaged.
The purpose of their so doing was that nothing should bind,
restrain, or otherwise interfere with them or cause them to be
any less adept at that in which they were engaging. Paul's use
of this term certainly does not intend that Timothy should lay
aside his clothes, and literally go naked. But that, as the
athlete laid aside every thing that could be thought to hinder
or hamper his athletic prowess, so should he lay aside
whatever might hinder his exercise of godliness. There is a
very important reason for this. Although there is today, and
was even in the time of the apostle, great emphasis being
placed by some on bodily exercise and its benefits to physical
health, Paul says, "bodily exercise profiteth
little." He does not deny that it could be of some value,
but it is not the all-important thing which some think. What
profit it may be can only relate to the present life, perhaps
giving promise of better health than would be likely without
it. On the other hand, "godliness is profitable unto all
things," or "with respect unto all." It has
"promise of the life that now is, and that which is to
come." One who exercises himself unto godliness, shows
promise of the present life, that it will be beneficial to him
who has it, and to those around him. At the same time, that
same godliness identifies him as one to whom eternal life has
been given, thus giving promise of that which is to come. In
contrast to the common and senseless sayings, which he has
instructed Timothy to avoid, Paul says that here is one that
is faithful, and worthy to be accepted by all. "For
therefore we both labour and suffer reproach, because we trust
in the living God Who is the Saviour of all men, specially of
them that believe." Apparently no one has any trouble
understanding this saying until he comes to, "Who is the
Saviour of all men, specially of them that believe." Then
some very strange ideas seem to crop up. If we set aside the
psychological effect of the fact that in our King James
Version of the Bible the word, "saviour," is
capitalized, (which it is not in the Greek,) we can more
readily rest our minds upon the fact that Paul's usage of the
word has nothing to do with "eternal salvation for all
men." But rather, he is saying, that this same
"living God" in Whom we trust is "Saviour,"
that is, the Preserver, Deliverer, Keeper, of all men, in that
it is He Who gives natural life, and preserves the same by
giving to all men, as indeed He does to all beasts, fowls,
fishes, etc., the necessities of life. This may properly be
considered the general salvation of the race, whereas He is
specially the Saviour of those who believe, for to them He has
given eternal life through Christ Jesus our Lord.
(Verses 11
through 16) "These things command and teach. Let no man
despise thy youth; but be thou an example of the believers in
word, in conversation, in charity, in spirit, in faith, in
purity. Till I come, give attendance to reading, to
exhortation, to doctrine. Neglect not the gift that is in
thee, which was given thee by prophecy, with the laying on of
the hands of the presbytery. Meditate upon these things; give
thyself wholly to them; that thy profiting may appear to all.
Take heed unto thyself and the doctrine; continue in them: for
in doing this thou shalt both save thyself, and them that hear
thee."
The word
translated, "conversation," in verse 12 is the Greek
word, "anastrophe," which means "walk,"
and in consideration of a man's "walk in life," came
to be understood as "manner of life, behavior, or
conduct." So, in that verse, Paul tells Timothy to give
no man any reason to think lowly of him because of his being,
as they might think, too young for the responsibility of his
position; but to make himself an example to the believers, in
word, in his manner of living, in the love he shows among
them, in his exercise of faith, and in purity of thought,
word, and deed. Some Greek texts omit the phrase, "in
spirit." However, since a person's spirit (whether kind,
humble, willing, pleasant, etc., as contrasted to haughty,
domineering, demanding, etc.,) is of great importance, mention
of it certainly cannot be out of place. In all these things
Timothy is instructed to be an example to the brethren; and
surely this is no less important for a gospel minister today.
Paul, still with hope of again being able to come to Timothy,
says, "Till I come, give attendance to reading, to
exhortation, to doctrine." We sometimes hear brethren
express the thought that we no longer need the Old Testament.
They say that, since our Lord has come and fulfilled the law,
all we need is the New Testament. Since, at the time of this
writing, there was no New Testament, as it was only in the
process of being developed, this letter itself being one of
its components, Paul could not have been instructing Timothy
to give attendance to reading it. With all the condemnations
the apostle has declared against worldly wisdom and
philosophy, it is extremely unlikely that he was encouraging
Timothy to study it. So, what is left? The word of God, the
Old Testament; and it is just as important to us today.
Without it as a background one can not properly understand the
New Testament. We now have the blessing of the New Testament
also, which added to the Old, makes up the whole of the
written, revealed word of God. "Neglect not the gift that
is in thee, which was given thee by prophecy, with the laying
on of the hands of the presbytery." The word here
translated, "gift," although it does mean "a
gift of grace," which could even refer to eternal life
itself, should be considered as the gift of authority as a
gospel minister, since it was given to him "by prophecy,
with the laying on of the hands of the presbytery." As is
often the case in New Testament usage, "prophecy"
does not necessarily mean the "foretelling" of
events, but rather the "forth-telling," or public
declaration of something. This, together with the laying on of
the hands of the presbytery, is the manner that even today men
are ordained by the church to the public ministry of the word.
Since this gift has been conferred upon him, he is not to
neglect it, but make full use of it. He is to meditate upon
these things, the things he reads, the exhortations he has
received, and the doctrines he has been taught; and give
himself wholly to them, that is, make them the pursuit of his
life. By taking heed unto himself, or taking heed to keep his
conduct in line with what he has been taught; and by
maintaining the doctrines he has received, both in teaching
them, and living according to them, he will by his teaching
and example, keep himself and those who heed him safe from
error, and the chastisement sent upon disobedience.
Chapter
5
|
(Verses 1 and 2)
"Rebuke not an elder, but entreat him as a father, and the
younger men as brethren; the elder women as mothers; and the younger
as sisters, with all purity."
Here we have
instructions that we should all follow in our church relationships.
The first thing we should notice is that in this sentence the word,
"elder," has no reference to the office of elder, for in
that sense we do not have women elders. Inasmuch as in the first
clause the masculine form of the word was used, it could just as
properly have been translated "older men." Then no one
could have found any room to argue about it. Also the word which is
translated "rebuke," originally, and properly means,
"to strike, or beat upon," and metaphorically it can mean
"rebuke," or "beat with words," while the word
translated, "entreat," combines the ideas of exhorting,
comforting, and encouraging. So, in order to bring out as nearly as
possible the meaning of the apostle, we would translate the passage
thus: "Do not speak roughly to an older man, but instruct him
gently as a father; and the younger men as brothers; the older women
as mothers; the younger as sisters, with all purity." The
emphasis is upon gentleness and purity as should always be the case
in our relationships in the "church family."
(Verses 3 through
7) "Honour widows that are widows indeed. But if any widow have
children or nephews, let them learn first to shew piety at home, and
to requite their parents: for this is good and acceptable before
God. Now she that is a widow indeed, and desolate, trusteth in God,
and continueth in supplications and prayers night and day. But she
that liveth in pleasure is dead while she liveth. And these things
give in charge, that they may be blameless."
It is certainly
not difficult to see what is the apostle's subject in this passage.
Today we would probably entitle it, "Widow Welfare." His
first order is that we hold in respect "widows that are widows
indeed." This immediately presents the question, "What
constitutes a widow indeed?" With the exception of verses 7 and
8, all from here through verse 16 is designed to answer this
question. Paul tells us both who fits this classification and who
does not. One observation that must be made is that some are widows
worthy of respect, and yet are not to be considered as "widows
indeed," in the sense that they are to be supported by the
church; and their support is the principal theme of this discussion.
"Now she that is a widow indeed, and desolate, trusteth in God,
and continueth in supplications and prayers night and day."
This shows that although some are "widows indeed," and are
to be respected as such, they are not desolate, and therefore are
not to be considered charges of the church. Those who are desolate,
those who have no one to support them except God and those, whose
hearts He opens to attend to such matters, are to be taken care of
by the church. Because they are serving God night and day with
prayers and supplications, not only for themselves, but for the
church also. If, however, a widow has children, or even nephews,
they are to attend to her needs, and not expect the church to
support her. They are thus to pay back the debt they owe to their
parents for taking care of them during their formative years,
"for that is good and acceptable before God." Another, who
is not to be honored as a widow indeed, and is not to be supported
by the church is she who turns to a "life of pleasure,"
which is an euphemism for "prostitution," to which it was
not uncommon for young widows to turn, since in that period of time
there were no honorable working careers open to women. Paul says,
"She that liveth in pleasure is dead while she liveth."
Obviously then she is not to be supported by the church. Verse 7 may
at first glance seem just a very mild statement, but in actual fact
it is an authoritative command, "And these things give in
charge, that they may be blameless." If these things are
clearly taught, and given as a charge to the church, there will be
no misunderstanding concerning who is, and who is not, eligible for
support by the church. And the church will not incur blame from
either supporting one who is unworthy, or from neglecting one who is
worthy.
(Verse 8)
"But if any provide not for his own, and specially for those of
his own house, he hath denied the faith, and is worse than an
infidel."
This, surely, is
in reference to verse 4, and declares that the children or nephews
who will not provide for the widows of their family
("house") have denied the faith, and are worse than
infidels, or as the literal translation would be, "the hand of
unbelief."
(Verses 9 through
16) "Let not a widow be taken into the number under threescore
years old, having been the wife of one man, well reported of for
good works; if she have brought up children, if she have lodged
strangers, if she have washed the saints' feet, if she have relieved
the afflicted, if she have diligently followed every good work. But
the younger widows refuse: for when they begin to wax wanton against
Christ, they will marry; having damnation, because they have cast
off their first faith, and withal they learn to be idle, wandering
about from house to house; and not only idle, but tattlers also and
busybodies, speaking things which they ought not. I will therefore
that the younger women marry, bear children, guide the house, give
none occasion to the adversary to speak reproachfully. For some are
already turned aside after Satan. If any man or woman that believeth
have widows, let them relieve them, and let not the church be
charged; that it may relieve them that are widows indeed."
The number, into
which these eligible widows are to be taken, is that of those
considered wards of the church insofar as their support is
concerned. The first requirement of eligibility is that of age. She
must be at least sixty years old. In addition to this, she must have
been the wife of one man, not one who has been passed from man to
man. She must have been sufficiently engaged in good works to be
well reported of for them. Paul names some of these good works. He
does not say that she must have been constantly engaged in all of
these. He simply says, "If she has done this", "If
she has done that," etc. He does, however, follow these
itemized works with, "if she have diligently followed every
good work," signifying that her life must have been spent in
doing good works, not in a life of pleasure. One of the good works
mentioned here, "if she have washed the saints' feet," may
seem a little puzzling to some. It has no reference to that part of
the service wherein the saints wash one another's feet according to
the example and admonition of our Lord in the thirteenth chapter of
the gospel as recorded by John. Since in Paul's listing, it
immediately follows "if she have lodged strangers," it
seems evident that its primary meaning is that she has refreshed
those strangers whom she has lodged by literally washing their feet,
thus presenting herself as a servant to the saints of God. Some try
to tell us that it was the ordinary custom of those days to wash the
feet of one's guests. However an examination of the scriptures will
show that the custom was to provide water that they might wash their
own feet. The younger widows are not to be taken into that number,
for the reason that "when they begin to wax wanton against
Christ, they will marry; having damnation, because they have cast
off their first faith." In I Corinthians 7:39, Paul says,
"The wife is bound by the law as long as her husband liveth;
but if her husband be dead, she is at liberty to be married to whom
she will; only in the Lord." So it is clear that he is not
condemning young widows for marrying again. "Her first
faith," as he says it here, is not her marriage vows to her
first husband, for his death has freed her from them. What he refers
to, is such a case as a young widow who comes to the church asking
it to take on the responsibility of her support. She would, in such
case, declare her intention of never marrying again, but giving
herself to the service of the church in the good works of helping
those in need, caring for the sick, relieving the afflicted, etc.
And after engaging in this for a while, she tires of it, and decides
to marry again. She is not satisfied with the spiritual joys of
serving the Lord, but wants the natural pleasures of the marriage
relationship. She has therefore cast off her first faith, and
brought condemnation upon herself. The Greek word, “krima,"
which is here translated, "damnation," has such a wide
spectrum of meaning, (all the way from a mild decree of judgment,
such as a reprimand, to even one as harsh as eternal damnation,)
that we should not attempt to set the degree of condemnation meant
by the apostle. It is sufficient to know that it definitely does not
mean "approval." A further evil that could well be
incurred by taking the younger widows into this number is that they
would develop habits of idleness, wandering around in the community,
carrying tales from one to another, and trying to interfere with the
business of others, being busybodies, and telling things they should
not. Therefore he says, "I will that the younger women marry,
bear children, guide the house, give none occasion to the adversary
to speak reproachfully." Two things are to be noted here.
First, since this whole discussion has been about widows, Paul's
expression, "the younger women," is to be understood as
"the younger widows." Second, when he says, "I
will," this is to be considered as what he, as an apostle of
Christ Jesus decrees, and not just what Paul, the man would like to
see done. Then he says that some of the younger widows have already
turned aside after Satan. In verse 16 he commands that if any
believer, man, or woman, has widows who fall within the guidelines
of verse 4, "let them relieve them, and let not the church be
charged; that it may relieve them that are widows indeed."
(Verses 17
through 20) "Let the elders that rule well be counted worthy of
double honour, especially they who labour in the word and doctrine.
For the scripture saith Thou shalt not muzzle the ox that treadeth
out the corn. And the labourer is worthy of his reward. Against an
elder receive not an accusation, but before two or three witnesses.
Them that sin rebuke before all, that others may fear."
In speaking of
the elder who rules well, Paul uses the same word for
"rule" that he used in verses 4 and 5 of Chapter III. So
it seems only proper to consider that the one to whom he refers here
as "elder" is the same as there he calls
"bishop," since neither is to rule as a master, but as an
overseer. He says that those who do a good job of this, and labor in
the word and doctrine, that is, teach, are to be counted worthy of
double honor. And, in view of his quoting the two selections of
scripture that he does, his obvious meaning is that such should be
supported by the church, in spite of the fact that he constantly
affirms that he will not allow himself to be chargeable to the
church. Then he says that no accusation is to be received against an
elder except in the presence of two or three witnesses. This,
although, perhaps based upon it, is not the same as Deuteronomy
19:15, which says, "One witness shall not rise up against a man
for any iniquity, or for any sin that he sinneth: at the mouth of
two witnesses, or at the mouth of three witnesses, shall the matter
be established." It is obvious that the statement in
Deuteronomy has to do with proving a man's guilt, while Paul is
speaking only of the receiving of the accusation. Unless the accuser
will make the accusation in the presence of two or three witnesses,
don't even let him tell you about it. Now for a commandment that,
with the translation given in the King James Version, seems to
contradict the first instruction given by the apostle in this
chapter. However there is no contradiction. We have already
considered the word which, in verse 1, is translated,
"rebuke." The one in verse 20 is a different word; and it
means "to bring to account," or "rebuke," but
not in the sense of "beating one with words," nor
physically "beating" as does the one in verse 1. So the
apostle says, "Them that sin bring to account before all, that
others also may fear." When one goes astray, it is known by
all; so when he is corrected, that too should be done in public,
that everyone will know that no special favor is shown to one above
another. And often the fear of public reprimand is the most
effective means of restraining one from error.
(Verses 21
through 23) "I charge thee before God, and the Lord Jesus
Christ, and the elect angels, that thou observe these things without
preferring one before another, doing nothing by partiality. Lay
hands suddenly on no man, neither be partaker of other men's sins:
keep thyself pure. Drink no longer water, but take a little wine for
thy stomach's sake and thine often infirmities."
It would be
difficult to imagine a more solemn charge than that here given by
Paul to Timothy. The apostle calls upon God the Father, our Lord
Jesus Christ, and the elect angels, as witnesses of the charge, the
substance of which is that Timothy teach, and put into practice all
these things, every part of this letter, with no respect of persons,
and no partiality. Further, he charges him to "lay hands
suddenly on no man, neither be partaker of other men's sins."
The laying on of hands has long been the symbol of passing on of
authority, from one to another. Thus Timothy is charged to take time
to know a man before placing him in any position of authority. This
should be carefully observed today by the church when considering
whether or not to ordain a man as either bishop or deacon, since
these are the only two positions of authority in the church. Whoever
ignores this charge, and promotes one who has not been properly
proved, becomes partaker of any sins in which such an one may engage
while in the position to which he is promoted, or any in his past
which should have been examined beforehand. Evidently Timothy has
been troubled with some health problems, and verse 23 is strictly
personal advice to him for his health's sake. One thing should here
be noted; when Paul says, "Take a little wine_ _ _," the
emphasis is to be put on "little:" he has already made it
clear that addiction to wine is not acceptable.
(Verses 24 and
25) "Some men's sins are open beforehand, going before to
judgment; and some men they follow after. Likewise also the good
works of some are manifest beforehand; and they that are otherwise
cannot be hid."
Much can be, and
has been, said and written about these verses, but it seems that for
now the concise explanation may be the best. All Bible readers are
cognizant of the fact that our Lord Jesus the Christ took upon
Himself all the sins of all who believe in Him, all the elect of
God, and bore them not only on the cross of Calvary, but also in the
judgment of God. There our Lord, having no sin of His own, was
adjudged guilty for our sakes, as Paul says, (II Corinthians
5:21
,) "For He hath made Him to be sin for us, Who knew no sin:
that we might be made the righteousness of God in Him." So He
took our sins to judgment before us; and by the same token, since He
is our righteousness, our righteousness, or "good works",
are manifest beforehand in Him. On the other hand, the sins of the
wicked will follow them to judgment. (Revelation 20: 13 and 15)
"And the sea gave up the dead which were in it; and death and
hell delivered up the dead which were in them: and they were judged
every man according to his works_ _ _And whosoever was not found
written in the book of life was cast into the lake of fire."
Since no "good works," or righteousness for them have been
manifested before in Christ, seeing they are not in Him, they cannot
be hid. There is no refuge for them.
(Verses
1 through 5) "Let as many servants as are under the yoke count
their own masters worthy of all honour, that the name of God and His
doctrine be not blasphemed. And they that have believing masters,
let them not despise them because they are brethren; but rather do
them service because they are faithful and beloved, partakers of the
benefit. These things teach and exhort. If any man teach otherwise,
and consent not to wholesome words, even the words of our Lord Jesus
Christ, and to the doctrine which is according to godliness; he is
proud, knowing nothing, but doting about questions and strifes of
words, whereof cometh envy, strife, railings, evil surmisings,
perverse disputings of men of corrupt minds, and destitute of the
truth, supposing that gain is godliness: from such withdraw
thyself".
Many
will tell us that this is completely out dated, and is of no value
to us, seeing that slavery was abolished in our nation more than a
hundred years ago. While it is true that this was written to slaves
who are "under the yoke," bond slaves, it still remains
that the same instructions are valid for "hired servants."
And whether we like it or not, that is what we are as long as we
accept payment from someone for services rendered to him, whether in
the home, in the field, in the office, or in the factory. To sum up
what the apostle says here in as few words as possible, we are
brought to a saying, which has long been known in the work place:
"The boss may not always be right; but he is always the
boss." Now should it be that he is one of our brethren, we
should not think less of him, but we ought to count it a privilege
to work for him instead of an unbeliever. If there be one who would
try to persuade us contrary to this, Paul tells us exactly what he
is; and he uses words easily understood to describe him. From such
he commands Timothy (and, by extension, us) to "withdraw
thyself." He does not say, "excommunicate him from the
church," but "withdraw thyself," that is, "keep
no company with him." Such people seem to be driven by the idea
that "gain is godliness." When someone seems to be
prospering in every thing he attempts to do in business, we are
likely to hear someone say, "He must be living right."
While it may be possible that he is, his prosperity is no evidence
of it. For the wicked are also permitted to prosper in this world;
and the idea that his prosperity is evidence of godliness is rooted
in the very principle Paul is here condemning, and from which he
commands us to withdraw ourselves.
(Verses
6 through 10) "But godliness with contentment is great gain.
For we brought nothing into this world, and it is certain we can
carry nothing out. And having food and raiment let us be therewith
content. But they that will be rich fall into temptation and a
snare, and into many foolish and hurtful lusts, which drown men in
destruction and perdition. For the love of money is the root of all
evil: which while some coveted after, they have pierced themselves
through with many sorrows."
Although
gain is certainly not godliness, the combination of godliness with
contentment is great gain. Every thing of this world, whether fame,
fortune, power, etc., is fleeting, and will soon pass away. If we
should be permitted to gain it all, the moment God calls us away it
is all over, and we will soon be forgotten. But if we are blessed
with the love of God, which creates godliness in our lives and
contentment in our hearts, we have a gain far greater than any this
world knows, or can give. It saves from anxieties here, and holds
promise of the life to come. Those who "will be rich,"
those to whom that is all-important, often fall into temptations,
snares, and lusts which in the end cause them great distress. A man
seeking wealth may, as he sees a competitor making dishonest
"short-cuts," be tempted to do the same. For a while he
may resist the temptation knowing such practices to be wrong. Then
he may yield to the temptation. When he does, one or the other of
two things will take place. Either he will be caught in his
dishonesty, and disgraced thereby. Or, he will succeed in it, and
seeing how easily he can "get away with it," will go
deeper and deeper into such sins, and goaded by his own greed,
forget that there was ever in his mind a question of right or wrong.
He being caught up in the snare of his own foolish lusts will be
brought to destruction. It is noteworthy that in the expression,
"which drown men in destruction and perdition." Paul used
two words which mean destruction: the first is the Greek word,
"olethron," which means "ruin, destruction, or
death," and the second is "apoleian," meaning,
"the destruction which consists of loss of eternal life,
eternal misery, perdition." Since the love of money is the root
of all evil, it is hardly surprising that those who covet it err
from the faith, and pierce themselves through with many sorrows.
(Verses
11 through 16) "But thou, O man of God, flee these things; and
follow after righteousness, godliness, faith, love, patience,
meekness. Fight the good fight of faith, lay hold on eternal life,
whereunto thou art also called, and hast professed a good profession
before many witnesses. I give thee charge in the sight of God, Who
quickeneth all things, and before Christ Jesus, Who before Pontius
Pilate witnessed a good confession; that thou keep this commandment
without spot, unrebukeable, until the appearing of our Lord Jesus
Christ. Which in His times He shall shew, Who is the blessed and
only Potentate, the King of kings, and Lord of lords; Who only hath
immortality, dwelling in the light which no man can approach unto,
Whom no man hath seen, nor can see: to Whom be honour and power
everlasting Amen."
Having
declared the consequences of the love of the world and the things
thereof, Paul gives Timothy a commandment to flee, or avoid, these
things, and to follow after righteousness, godliness, faith, love,
patience, and meekness. That which a man is said to "follow
after" is that to which he devotes his life. So these six
things are to be his goal. Then he says, "Fight the good fight
of faith, lay hold on eternal life, whereunto thou art also called,
and hast professed a good profession before many witnesses." No
man can ever "fight a good fight" of any thing, if he
"takes a dive," or even if he lets up at any time before
the fight is over. The prize of any fight is never placed in the
hands of any contender until the fight is over, and he is
victorious. So, the only way he can "lay hold" of the
prize, which in this case is eternal life, is that he finish the
fight to the best of his ability. Certainly we are not able of
ourselves to win the prize by our own merits: if we were it would
not be by grace; but we are commanded to fight on until the fight is
over, and the prize awarded. Paul says, in Romans 8:37, "Nay,
in all these things we are more than conquerors through Him that
loved us". He is not at all uncertain of the outcome of this
battle, for he says, of the prize, “whereunto thou art also
called". In all his writings the apostle contends that those
who are called will receive the prize. In Romans 8:28-30, he
establishes the calling as only one link in the great chain of God's
works by which He insures the salvation of all of His elect. Paul is
assured that Timothy is thus called, and reminds him of that fact,
and that he has already "professed a good profession before
many witnesses" that this is true. There are a few things that
may be of benefit to us in our consideration of Paul's command to
"lay hold on eternal life." Although both the Apostle Paul
and the Apostle John sometimes speak of eternal life as being
already given to us, they also speak of it as being something yet to
come, especially in the full enjoyment of it. I John 5:11-12 says,
"And this is the record, that God hath given us eternal life,
and this life is in His Son. He that hath the Son hath life; and he
that hath not the Son of God hath not life". This at first
glance might seem to indicate that we have full possession of this
life now; but let us look at a declaration by the Apostle Paul, in
Ephesians1:13-14. "In Whom [Christ] ye also trusted, after that
ye heard the word of truth, the gospel of your salvation: in Whom
also after that ye believed, ye were sealed with that holy Spirit of
promise, Which is the earnest of our inheritance until the
redemption of the purchased possession, unto the praise of His
glory." If we had possession of the inheritance, there would be
no place for an "earnest" of it. It is with eternal life
as is illustrated by what is often done with a natural inheritance
for minor heirs. The inheritance is assigned to the heir, but set up
in a trust until the heir reaches an age predetermined by the
grantor of the inheritance. The trust is so established that it will
take care of the necessary expenses of the heir until he comes of
age to receive the full inheritance, at which time he can "lay
hold of" the inheritance, and not before, although it has been
his since the day the grantor set up the trust; and that which he
draws from it until he actually comes into full possession thereof
is the "earnest" of the inheritance. This inheritance is
given to us in such a trust, with our Elder Brother, Christ Jesus,
the Executor of the estate. As John says, “This is the record,
that God hath given us eternal life, and this life is in His
Son." One may say, “But we have His Son, and therefore we
have eternal life." This, of course, is true, but only in a
limited sense. For Paul says, (II Corinthians 5:6-8) "Therefore
we are always confident, knowing that, whilst we are at home in the
body, we are absent from the Lord: (for we walk by faith, not by
sight:) we are confident, I say, and willing rather to be absent
from the body and present with the Lord." So we are to fight
the good fight of faith until that day when we can lay hold on
eternal life. Until then we draw on the trust which has been set up
for us by our heavenly Father in His Son. In another place Paul does
use this expression in a manner that seems to refer more to our
drawing on the earnest of the inheritance than to our receiving the
full inheritance. Again the apostle charges Timothy to "keep
this commandment without spot, unrebukeable, until the appearing of
our Lord Jesus Christ." He also establishes this charge
"in the sight of God, Who quickeneth all things, and before
Christ Jesus, Who before Pontius Pilate witnessed a good
confession." It is not completely clear whether Paul's
reference here is to what our Lord actually said to Pilate, (See
John 18:36-37 and John 19:11,) or to His quiet submission to all the
indignities and sufferings of that mock trial: probably to both.
Verses 15 and 16 say that "in His times," that is, at the
time of His return, He will demonstrate, not just declare, Who is,
not just the greatest among others, but "THE BLESSED and ONLY
POTENTATE, the KING of kings, and LORD of lords". Certainly
this needs no explanation. In addition He is the ONLY ONE, WHO has
immortality, "dwelling in the light which no man can approach
unto; Whom no man hath seen, nor can see, to Whom be honour and
power everlasting. Amen." Surely He was seen while He lived
here on earth, and even after His crucifixion and resurrection, but
Paul's statement here, "Whom no man hath seen, nor can
see," means that no man has seen, nor can see, Him as He now
is, dwelling in that light unto which no man can approach; and the
Apostle John says the same thing in slightly different words, (I
John 3:2,) "Beloved, now are we the sons of God, and it doth
not appear what we shall be: but we know that when He shall appear,
we shall be like Him; for we shall see Him as He is."
(Verses
17 through 19) "Charge them that are rich in this world, that
they be not high-minded, nor trust in uncertain riches, but in the
living God, Who giveth us richly all things to enjoy; that they do
good, that they be rich in good works, ready to distribute, willing
to communicate; laying up in store for themselves a good foundation
against the time to come, that they may lay hold on eternal
life."
It
is no sin to be rich in this world's goods. The sin is in trusting
in worldly riches. Let those who have been blessed with an abundance
of such things remember that God is the giver of all things we have
to enjoy; and He can just as easily take away as give. So be not
haughty, or high-minded, looking down upon those who may have less.
In verse 18, the word translated "that they do good,"
literally means, "do that which is beneficial to others."
This is in perfect keeping with the remainder of this verse. Since
God is the giver of that which they have, they are to be ready to
make use of it for the benefit of His people who may be in need
thereof. In so doing, they lay "up in store for themselves a
good foundation against the time to come, that they may lay hold on
eternal life." As he here uses the expression, "lay hold
of eternal life," Paul may have in mind more the drawing upon
that trust which is set up for us than the time of its being fully
settled upon us.
(Verses
20 and 21) "O Timothy, keep that which is committed to thy
trust, avoiding profane and vain babblings, and oppositions of
science falsely so called: which some professing have erred
concerning the faith. Grace be with thee. Amen."
This
is Paul's personal appeal to Timothy, not that he was afraid that
Timothy would not be faithful, but by way of encouragement to him.
We should heed this today fully as much as was necessary for him
then. Avoid common and empty, or unprofitable babblings, or
discussions, and "oppositions of science falsely so
called." What the world calls "scientists" have
always attempted to overthrow the word of God, and prove it to be
false. The key to all these oppositions is given in Paul’s phrase,
"oppositions of science falsely so called." The definition
of two words should be considered. First, consider the word,
"science." The root of this word is the Latin verb, "scio,"
which means "know;" and it comes through the Latin noun,
"scientia," which means "knowledge." So,
"science" means, "that which is known," not that
which may be guessed at, or surmised. On the other hand,
"theory" means, "a supposition explaining something;
a doctrine or scheme of things resting merely on speculation;
hypothesis." The dictionary rambles on and on about both
"science" and "theory." But this is sufficient
to show that all the pretended oppositions of science are indeed
falsely so called, for all these oppositions, such as the "Big
Bang Theory," "The Theory of Evolution," etc., are
exactly that, Theory, which is nothing but a doctrine based entirely
upon speculation. Yet people call them "science," which
they cannot be, because science is knowledge and theory is
speculation. The fact that the whole world has adopted these
theories, and called them science does not make them so.
Nevertheless these very theories, false though they are, have led
many to err, that is, wander away from the faith. No doubt most of
them were never in the faith, but as long as it was popular to be
known as a Christian, they professed the faith; but they now have
shown their true colors by following after "falsely so
called" science. True science has never denied the word of God.
The only thing that will stem the tide of defection is the answer to
the apostle's prayer, "Grace be with thee. Amen."
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