His Word Today

¹² Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.” (1 Timothy 6:12 (ESV)

One of the unfortunate reputations regarding believers in Christ has been they love to fight, particularly with each other. One wonders how many churches have begun from a church split caused by a previous disagreement among believers within another local congregation. More often than not, the disagreements are not over biblical truth but rather the carpet color in the nursery, how many electrical outlets should there be in a new church kitchen, and why the pastor’s wife does not sit in the front of the sanctuary during worship services. By the way, these are real examples.

When the Apostle Paul wrote to Timothy to fight the good fight of the faith, he had a particular perspective in mind. It is a perspective each believer in Christ must have.

To begin, the word fight (ἀγωνίζου; agonizou) is a present, middle, imperative verb. Therefore, the action is to be consistent, personal, and obeyed. The English word agonize comes from this Greek verb. It was used when referring to both military and athletic events. It refers to having the utmost concentration, and discipline.

Paul was giving a command and not making a suggestion. This is the third command Paul gave in the immediate context, along with flee and pursue (vs. 11).

To fight means to make every effort, to strive and struggle in the midst of conflict. In the context, the struggle is a spiritual one. Paul also stated this fight was a good fight. In other words, the conflict the apostle had in mind was a praiseworthy struggle. It was fitting and important.

2 Corinthians 10:1–5 (ESV) says, “I, Paul, myself entreat you, by the meekness and gentleness of Christ—I who am humble when face to face with you, but bold toward you when I am away!— ² I beg of you that when I am present I may not have to show boldness with such confidence as I count on showing against some who suspect us of walking according to the flesh. ³ For though we walk in the flesh, we are not waging war according to the flesh. ⁴ For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. ⁵ We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ.”

2 Timothy 4:1–2 (ESV) states, “I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: ² preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.”  

“Greco-Roman moralists often described moral struggles in terms of warfare, as did Jewish texts influenced by them (e.g., 4 Maccabees, where it refers to martyrdom). The image in the Greek here is not that of a war, however, but of another image the moralists equally exploited in a figurative manner: the wrestling match or athletic contest.”^[1]

The text continues to say fighting this good fight concerned the faith. Faith (πίστεως; pisteos) in this context refers to the trustworthy and dependable doctrine of biblical truth. This truth solely ordinates from the Lord (2 Peter 1:20-21). It is not to be changed or compromised.

“Paul follows the “flee and pursue” charge to Timothy by telling him to “fight the good fight” (1 Tim. 6:12). When we are fleeing sin and pursuing godliness, even on our best days there will be a battle in our lives. We must understand that this will be a constant struggle,” explains Dr. R. C. Sproul.

“Comparing the Christian life with a contest, the apostle continues his admonition in these words: Fight the noble fight of the faith. The sense is that Timothy must continue to fight this noble fight, just as he must continue to flee away from the vices of his opponents and to pursue the opposite virtues.”^[2]

How is the good fight going for you? Remember, the fight to which the Apostle referred to was not a fight over carpet colors, electrical outlets and seating charts. Rather, it was the fight to flee from sin and to pursue godliness. This requires a maximum effort of reading and meditating upon the Scriptures, prayer, serving one another and not loving the fallen world system of rebelliousness against the Lord (I John 2:15-17).

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 6:12.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 203.

¹¹ But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness.” (1 Timothy 6:11 (ESV)

What is the biblical alternative for the love of money? The Apostle Paul warned his young protégé Timothy (I Tim. 6:10), and the Holy Spirit warned all believers in Christ (2 Peter 1:20-21), about the devastation caused by the affection for silver and gold. What then should Christians pursue as their life’s goal?  

First of all, the Scriptures say in today’s text to flee. Paul wrote, flee these things (ταῦτα φεῦγε; tauta pheuge). This is a present, active imperative verb. It means to continuously, actively, and obediently run away from and avoid the love of money.

Paul wrote to Timothy and called him a man of God, and by extension this refers to all believers in Christ who evidence godly behaviors. They are individuals who are known by what they flee from (I Tim. 6:11), what they follow after (vs. 11), what they fight for (vs. 12), and to what they are faithful (vs. 13-14).

To pursue (δίωκε; dioke) means to stive and to make every effort to chase and practice something. The man of God is to conduct this pursuit presently, actively and obediently. This is a command from God and not a suggestion from a man. What is the man of God to pursue instead of the love of money?

The man of God’s pursuit is to be towards righteousness, godliness, faith, love, steadfastness, and gentleness. What is the meaning of these characteristics?

Righteousness (δικαιοσύνην; dikaiosynen) refers to doing what God requires. It is to do what is right in relationship to God and man. The focus is upon an individual’s outward behavior.

Godliness (εὐσέβειαν; eusebeian) This refers to personal piety. This is not only having appropriate beliefs but also a devout practice of biblical obligations.

Faith (πίστιν; pistin) in this context is the believer’s trustworthiness, commitment, dependability, and honor. Such a life of faith is because an individual is a person of faith. The believer’s faith is placed in the person and work of Jesus Christ alone.

Love (ἀγάπην;agapen) is a self-sacrificial love of the will. Every believer in Christ is to demonstrate this kind of love to all believers in Christ (I john 4:7-8). This love is based upon God’s love for sinners (John 3:16; I John 4 :9-10).  

Steadfastness (ὑπομονήν; hypomonen) refers to the ability to endure. What the believer endures are difficult circumstances (James 1:1-5; I Peter 1:1-7; 2:21-24; 3:13-17; 4:12-19).

Gentleness (πραϋπαθίαν; praupathian) means a mildness in behavior and attitude. This is in contrast with harshness when dealing with other people (I Peter 3:13-15).

“Paul began this concluding section of the epistle by turning directly to Timothy. The words but you are an emphatic contrast with “some people” of verse 10, who chase after riches. Timothy, as a man of God, was to do the opposite—to flee from all this, but chase instead after personal virtues that are of eternal value: righteousness, godliness (eusebeian; cf. 2:2; 3:16; 4:7–8; 6:3, 5–6; 2 Tim. 3:5; Titus 1:1), faith, love, endurance (hypomonēn, “steadfastness under adversity”), and gentleness. This list may be compared to both the fruit of the Spirit (Gal. 5:22–23) and the qualifications of elders (1 Tim. 3:1–3).”^[1]

Here is Paul’s solemn charge to Timothy himself. There is both a negative and a positive side (11). The fleeing from all this, although primarily referring to the seeking after wealth, probably includes all the previous advice about what to avoid. The positive side is expressed in spiritual terms. The six words of v 11 sum up the character of the Christian of which Timothy is to be an example.^[2]

In the believer’s life, there will always be the constant struggle of fleeing and pursuing. Many deny this by teaching either perfectionism or antinomianism. In other words, we must avoid the extremes of thinking we can achieve sinless perfection or we can sin with recklessness and be carnal. The Christian life is the constant battle of the push and pull between holiness and unholiness.

1 Peter 1:13–16 (ESV) says, “¹³ Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. ¹⁴ As obedient children, do not be conformed to the passions of your former ignorance, ¹⁵ but as he who called you is holy, you also be holy in all your conduct, ¹⁶ since it is written, “You shall be holy, for I am holy.”

May the Lord’s truth and grace be found here. Have a blessed day in the Lord as you flee and pursue.

Soli deo Gloria!  

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^[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 746–747.

^[2] Donald Guthrie, “1 Timothy,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1303.

⁹ But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. ¹⁰ For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.” (1 Timothy 6:9–10 (ESV)

The following excerpt is by Dr. J. Ligon Duncan. His message is entitled The Love of Money. He preached this sermon Sunday, October 17, 2004.

Guard your heart against the pernicious love of money. The Apostle Paul goes on to say this: in verses seven through ten. He calls us to guard our hearts against the pernicious love of money. He says we brought nothing into this world, we cannot take anything out of it, either; if we have food and covering, with these we shall be content.

Now, my friends, no Christian is immune from an inordinate love of
money. You can be poverty stricken and living in the slums of San Paulo,
Brazil, and struggle with the love of money. When you are poverty stricken,
your temptation is to want something that you don’t’ have, and to think what you
don’t have will give you the satisfaction you’re looking for.

We have a different struggle. All of us have this struggle: we have so much we are both inclined to forget the One who has given us what we have; and we are inclined to enjoy the things we have received from His gracious hand more than we enjoy Him. 

We are tempted to view Him as a means to get what we really want, which are things which we think will give us satisfaction and fulfillment. In other words, instead of loving God and using the world, we use God to get the world which we love more than God. That is the challenge of affluence, and we are awash in the
wealthiest culture in the history of the world. We are Christians in the midst
of that affluent culture, and so we ourselves must be on guard against the
pernicious love of money.

Notice two things: Paul does not say that money is the root of all evil. This is not a proto-Marxist speech here. This is not a rant against capitalism. But he says “the love of money is the root of all sorts of evil.” When your desires are centered upon things and material blessing, when that is where your satisfaction and your
delight and your security come from, ah! then you’re in trouble, because God
wants us to depend upon Him. He wants us to love Him and use the world, not use
Him and love the world.

Paul also doesn’t say that the love of money is the root of all evil. That’s how the King James translated this passage, and that’s a perfectly good literal translation, but this is one of those passages where Paul clearly uses “all” to mean not “every
last one,” but “every category, all sorts, all kinds of evil.” Paul in this
very book will show several roots of other sins, but here he is saying that the
love of money is the root of all kinds of sins. The New Testament bears that
out, doesn’t it? I’m haunted by the last phrase of verse ten, aren’t you?

“Some by longing for it have wandered away from the faith, and pierced themselves with many griefs.” You can think about that very thing in the New Testament.

Ananias and Sapphira; Simon Magus, who wanted to buy the extraordinary gifts of
the Spirit so that he could make money; Judas, who sold our Savior for thirty
pieces of silver; and even more heartbreaking than that, the rich young elder
who came to Jesus to ask Him how he could have eternal life–and he went away
sorrowing, we’re told in the gospels, when Jesus told him to sell everything
that he had and follow Him, “because he had many things.” And his contentment,
his fulfillment, his satisfaction was in those things.

We think of him wandering away from the faith. There he was, standing in front of his God and Savior, and he left Him because he had chosen to serve mammon rather than God. This is why Jesus is so concerned that we are determined to use the material blessings that God gives us: not to worship them, not to love them, not to find our ultimate delight in them, not to find our fulfillment or our security in
them.

By the way, that’s one way that stewardship to the church works. When you give for the building of Christ’s kingdom, one of the things that it does is it teaches you to trust that the Lord will provide for you in that you have given away for His work. It’s a blessing to give that away, and then to depend on, “Lord, you’re going to have to bring in what I need. I’m committing to support Your work, trusting that You will support my family’s needs.”

No, guard your heart against the pernicious love of money, Paul says. In this passage, Paul not only gives us words whereby we can detect false teaching, but he searches our own hearts to see if we love God more than we love things. I don’t know of a greater challenge for us as a congregation than that. Many sins and temptations we grapple with and wrestle against, but that one is one whereby we will be measured, friends. Let us pray that God, by His Spirit, would help us to love Christ, to love His kingdom, and to seek Him first and then let God add the other things.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

⁹ But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. ¹⁰ For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.” (1 Timothy 6:9–10 (ESV)

Money (That’s What I Want)!

Verse 1: [John Lennon]

The best things in life are free
But you can keep ’em for the birds and bees

[Chorus: John Lennon, Paul McCartney & George Harrison]
Now, give me money (That’s what I want)
That’s what I want (That’s what I want)
That’s what I want, oh yeah (That’s what I want)
That’s what I want.

Money (That’s What I Want) was written by Berry Gordy, Janie Bradford. Released in 1963 as part of the album With the Beatles. A musicologist writes, “Money the song’s title and chorus make it clear: the narrator wants money above all else. The lyrics repeat the line “that’s what I want” with a near-religious fervor, emphasizing a deep, almost desperate need for financial security.”

Money!

[Verse 1]

Money, get away
Go get a good job with more pay, and you’re okay
Money, it’s a gas
Grab that cash with both hands and make a stash

[Refrain]
A new car, caviar, four-star daydream
Think I’ll buy me a football team.

[Verse 3]
Money, it’s a crime
Share it fairly, but don’t take a slice of my pie
Money, so they say
Is the root of all evil today

[Refrain]
But if you ask for a rise
It’s no surprise that they’re giving none away.

Money was written by Roger Waters, bassist for the progressive rock band Pink Floyd’s 1973 album Dark Side of the Moon. Roger Waters has spoken about this song and its lyrical content. In a 1993 interview with magazine Observer to celebrate the 20th anniversary of Dark Side of the Moon,

Waters stated, “Money interested me enormously. I remember thinking, ‘Well, this is it and I have to decide whether I’m really a socialist or not.’ I’m still keen on a general welfare society, but I became a capitalist. You have to accept it. I remember coveting a Bentley like crazy. The only way to get something like that was through rock or the football pools. I very much wanted all that material stuff.”

Puritan biblical commentator Matthew Henry writes, “People may have money, and yet not love it; but, if they love it inordinately, it will push them on to all evil.”

Many individuals, including believers in Christ, say “money is the root of all evil.” They will cite I Timothy 6:10 as a proof text for their claim and perspective. However, that is not what the Apostle Paul wrote or what the biblical text says.

Continuing to speak on spiritual discontentedness (vs. 9), Paul stated to his young protégé Timothy, “For the love of money is a root of all kinds of evils.” It was not money itself that was evil, but rather the love of money.  The phrase love of money (φιλαργυρία; philargyria) refers to avarice, greed, materialism, and covetousness. The Pharisees were lovers of wealth (Luke 16:14). The love Paul refers to is a self-centered or an excessive love for oneself (2 Tim. 3:2).

Such a love for wealth is a root for all kinds of evil. Root (ῥίζα; rhiza) means source, cause or reason. The phrase all kinds of (πάντων; panton) means collective, a mass, or everything. Evil (κακῶν; kakon) refers to what is harmful, bad, and incorrect.

The word craving (ὀρεγόμενοι; oregomenoi) is a present and personal desire and striving to attain an object; whatever the object may be and no matter what the consequences. It is because of such a craving for money, Paul stated this resulted in two particular consequences.

First, “some have wandered away from the faith.”  The phrase have wandered away (ἀπεπλανήθησαν; apeplanethesan) is an aorist passive verb. It means certain individuals have been misled and strayed from the truth. The faith they have strayed from is their trust in, commitment to, dependence upon and worship of Jesus Christ as Savior and Lord.

“People who thus reach out after (or “aspire after,” see on 1 Tim. 3:1) money are like the planets. They have wandered away from, literally “planeted away from” (ἀπεπλανήθησαν) the faith. The word planet means wanderer, for that is exactly what a planet is. Not in the sense that the earth or the other planets are “thrown out of their appointed orbits.” Their orbits have been fixed, so that it is possible by means of six or seven “elements of a planetary orbit” to predict exactly where in the sky each planet will be. But in relation to the “fixed” stars, the planets, revolving around the sun, seem to wander about. This accounts for their name.” ^[1]

“Eager for money, they wandered from the faith. This may mean that they had fallen into heretical teaching (cf. 2 Tim. 2:17–18) or simply that their spiritual fruitfulness had been choked off (cf. Luke 8:14) by their concern for riches.”^[2]

Additionally, the apostle wrote, “and pierced themselves with many pangs.” Pierced (περιέπειραν; periepeiran) means to actively and decisively experience severe grief. It literally means to be impaled on a spit. The word pangs (ὀδύναις; odynais) refers to great distress and anxiety. A love for money can, and does, lead to such tragic results.

Dr. R C. Sproul writes, “Knowing that each estate of life has its own temptations helps us remember that Paul singles out love of money as a root of all kinds of evils, not the root of evil (1 Tim. 6:10). Other idols can take root in our hearts and bear sin. The abundance of resources available to us should make us beware lest we make wealth our god, but let us be on guard against the false deities of relativism, lust, narcissism, and so on that are also rampant in our culture.”

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 201.

^[2] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 746.

⁹ But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction.” (1 Timothy 6:9 (ESV)

The phrase “deceitfulness of riches” appears in Mark 4:18-19. Jesus used it in His Parable of the Sower: “¹⁸ And others are the ones sown among thorns. They are those who hear the word, ¹⁹ but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful.” (Mark 4:18–19 (ESV)

In the parable, Jesus described wealth as deceiving because it can dominate an individual’s attention. It can motivate a person to pursue financial gain instead of spiritual growth in the Lord and a love for one’s fellow humans. E.g. Ebenezer Scrooge.

The Apostle Paul instructed Timothy there was great gain in godliness with contentment (I Tim. 6:6). He also stated people cannot take anything with them when they die (vs. 7). Therefore, we should be content with food and clothing (vs.8). Otherwise, a discontentedness may creep into our thinking.

“Discontent is one of the most powerful shaping influences in our society. Advertisers regularly attempt to dissuade us from the things we use every day in order to sell us their products. Political parties thrive on discontent, stirring up voters to covet things they do not have in order to elect a candidate who will take from one group of people and give to another. Truly, contentment is rare today,” explains Dr. R. C. Sproul.

Paul stated, “those who desire to be rich fall into temptation.” The phrase who desire (βουλόμενοι; boulomenoi) is a present, middle, plural verb. This refers to present, personal, and collective thinking, feeling and choosing by people. What these individual desire in their minds, emotions, and wills is to be rich (πλουτεῖν; ploutein). This is a present, infinitive verb meaning to be materially wealthy.

Those who pursue such a worldview of wealth fall into temptation (ἐμπίπτουσιν; πειρασμὸν; empiptousin peirasmon). This means to collapse into an enticement for evil and sin.

Paul used other words to explain this deceitful condition. He called it a snare (παγίδα; pagida) or a trap. He then used another word for desire (ἐπιθυμίας; epithumias) referring to a lust or craving. Such lusts and cravings for wealth Paul referred to as senseless (ἀνοήτους; anoetous) meaning unintelligent or foolish and harmful (βλαβεράς; blaberas) producing hurt and injury. It plunges people (βυθίζουσι ἀνθρώπους; bythizousi anthropous) or drowns them intellectually, emotionally and volitionally into ruin (ὄλεθρον; olethron) or devastation and destruction (ἀπώλειαν; apoleian) which is disaster, waste and death.

“When discontentment is the driving force in a person’s life, all sorts of problems can result. Spouses can rush headlong into extramarital affairs. Households can pile on loads of debt as they try to keep up with the lifestyles of their neighbors. Biblical truth can be distorted in an effort to make the message easier to sell. Timothy faced some kind of doctrinal aberration resulting from teachers who made monetary gain their chief end in life, and that is why Paul urges contentment with one’s own estate (1 Tim. 6:6–8). He expands upon this principle in today’s passage, reminding us that a desire to be rich fueled by discontentment can create senseless desires and result in destruction (v. 9),” continues Dr. Sproul.

Wealth is not wrong. However, it can become sin when the acquiring of gain consumes a person and it becomes all they desire. John Calvin explains, having luxuries is not “to be condemned on its own account, but lusting after them is always sinful.”

“Greedy people are compulsive—they are continually trapped in sins by their consuming desire to acquire more. ruin and destruction. Such greed may lead these people to suffer the tragic end of destruction and hell. These terms refer to the eternal punishment of the wicked,” states Dr. John MacArthur.

Are we content with what God has given us? Or, are we coveting and lusting for something more? Something more could be money, a relationship, a job, recognition, or anything else considered good. When we think we need such things, we begin to distrust God’s provision. We no longer depend upon Him and become lazy in our commitment to Him. Do our life goals evidence a discontentment?

May the Lord’s truth and grace be found here.

Soli deo Gloria!

⁶ But godliness with contentment is great gain, ⁷ for we brought nothing into the world, and we cannot take anything out of the world. ⁸ But if we have food and clothing, with these we will be content.” (1 Timothy 6:6–8 (ESV)

A friend of mine once contributed to a television evangelist’s ministry. The popular preacher’s promise was if he contributed to their television ministry my friend would receive a financial blessing from the Lord. He never did. The incident deeply affected this young man so much he not only renounced his Christian faith but also his Christian friends, including me.

I realize my friend was responsible for his own choices. No one forced him to financially give to a so-called evangelical ministry, which preyed upon the gullible and naive. However, the charlatan manipulation of people by false teachers greedy for gain continues to this day. Seeking to enrich themselves with private planes, luxurious mansions, and all manner of financial power and influence, they leave in their wake a boulevard of broken trust. commitment, dependence and worship of on the one, true God.

“A few passages in the New Testament imply that the early church dealt with the problem of false teachers aiming to enrich themselves. Peter’s instructions to the elders warn against using the ministry “for shameful gain” (1 Peter 5:1–2). Acts 8:9–25 records the story of one Simon Magus who sought to buy the power of the Holy Spirit, presumably to get people to pay to see his own wonderworking abilities. The church fathers say that Simon was one of the founders of the Gnosticism that threatened God’s people in the second century AD,” explains Dr. R. C. Sproul.

The reaction to such manipulation can also be anger and resentment. This emotional response is then directed towards all churches, congregations and pastors who sincerely seek to worship, preach and teach, disciple, minister, fellowship with believers while also evangelizing the lost without Christ.

Both believers in Christ, and those who are not and others who pretend to be must realize the truth of what the Apostle Paul wrote to Timothy 2,000 years ago. The biblical truth then certainly applies today. What is this truth?

In vs. 7 of today’s text, Paul wrote, “for we brought nothing into the world, and we cannot take anything out of the world.” This is why godliness with contentment is great gain. The old adage is, “there are no Brinks trucks in a funeral procession.” Whatever you gain on earth, whoever you may be and whatever riches you acquired on earth, do not accompany you when you die. It is left for the living (Ecclesiastes. 2:1-11).  

Therefore, what is the proper attitude a believer in Christ should have concerning possessions and wealth? The apostle answers the question in vs. 8. “But if we have food and clothing, with these we will be content.”

“For “nourishment and shelter” the original has the plural (cf. “victuals and coverings”). Our word “nourishment” is sufficiently comprehensive to include all the articles of food that are necessary to support physical life, just as our word “shelter” indicates whatever is necessary for the outward protection of the body. The rendering “food and clothing” is less exact. The original (“shelter” or “coverings”) in all probability, includes the dwelling in which a man resides as well as the garment which he wears. The Lord does not demand of us that, having clothing, we do not even look for a tent or a house in which to live. The desire to meet the needs of the body is not criticized. It is the yearning for material riches, as if these could satisfy the soul, that is here condemned,”^[1]

May we loosely hold on to what temporary and hang tight onto what is eternal. May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 199.

⁶ But godliness with contentment is great gain, ⁷ for we brought nothing into the world, and we cannot take anything out of the world. ⁸ But if we have food and clothing, with these we will be content.” (1 Timothy 6:6–8 (ESV)

As previously stated in this webpage, a fundamental principle of correct biblical interpretation is Scripture interprets Scripture. Consequently, Scripture does not contradict itself because the author of Scripture, the Holy Spirit, does not contradict Himself (2 Tim. 3:16-17; 2 Peter 1:20-21). In other words, what Scripture says in one passage or portion will be consistent with another passage or portion. Such is the case with today’s featured biblical text.

The Apostle Paul, who the Holy Spirit used to produce inerrant Scripture, wrote these words to his young protégé Timothy, who was pastoring the church in Ephesus. Paul’s words were written perhaps thirty years after Jesus Christ spoke similar words in His Sermon on the Mount. Consider the spoken words from our Lord found in Matthew 6:25-34.

²⁵ “Therefore, I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? ²⁶ Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? ²⁷ And which of you by being anxious can add a single hour to his span of life? ²⁸ And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, ²⁹ yet I tell you, even Solomon in all his glory was not arrayed like one of these. ³⁰ But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? ³¹ Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ ³² For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. ³³ But seek first the kingdom of God and his righteousness, and all these things will be added to you. ³⁴ “Therefore, do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.” (Matthew 6:25–34 (ESV)

Paul began this portion of his epistle with seven words, “But godliness with contentment is great gain.” Let’s examine each word individually.

But. The word but (δὲ; de) is a conjunction of contrast. It means on the other hand or and now. This conjunction of contrast is in relationship to what Paul just stated in I Tim. 6:3-5.

Godliness. Godliness (εὐσέβεια; eusebeia) refers to personal piety, holiness, and Christlikeness. It is a word Paul previously used in this epistle (I Tim. 3:16; 4:6-10).

With contentment. The phrase with contentment (μετὰ αὐταρκείας; meta autarkeias) means to be in association or in a relationship. The relationship the believer in Christ has with godliness is contentment. It means to be at peace with one’s circumstances in life.

Is. The word is (ἔστιν; estin) is a present, active, indicative state of being verb. It means to be or being.

Great. The adjective great (μέγας; megas) means extensive. It also refers to something being large or important.

The final word is gain (πορισμὸς; porismos). This is wealth. Within the context, Paul does not refer to material wealth as something of great gain, in contrast to false teachers (I Tim. 6:5). Rather, it is the spiritual wealth of a godly character.

“Picking up on the words “godliness” and “gain,” Paul shifted their meaning in a characteristically Pauline fashion (cf. 1 Cor. 2:5–6 for a similar shift) from the erroneous to the truthful. Godliness does not give financial gain (1 Tim. 6:5); it itself is gain when accompanied with contentment. Autarkeias literally means “self-sufficiency.” Yet the sufficiency of oneself is due to the sufficiency of God (cf. 2 Cor. 9:8; Phil. 4:11, 13 for other uses of the same word). Godliness combined with that inner God-given sufficiency which does not depend on material circumstances (the opposite of the false teachers’ greed) is indeed of great gain.”^[1]

The truly godly person is not interested in becoming rich. He possesses inner resources which furnish riches far beyond that which earth can offer. Hence, with respect to this genuine godly life Paul continues: And it is great gain, namely, the (practice of) godliness with soul-sufficiency. This is the life of true devotion to God. It is “of benefit in every way,” (see on 1 Tim. 4:8). Such Christian living springs from the source of—and is accompanied by—soul-sufficiency.^[2]

Where is your heart regarding the transitory nature of earthly wealth in contrast to heavenly and eternal wealth? The former will perish.  The latter is unperishable and undefiled (I Peter 1:4).

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 746.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 198.

³ If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, ⁴ he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, ⁵ and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.” (1 Timothy 6:3–5 (ESV)

What does it mean to be depraved and deprived? In essence, these two words describe false teachers. These words not only describe what false teachers do, but also what they are.

The Apostle Paul warned his young protégé Timothy about false teachers within the church. These were individuals who (1) teach a different doctrine; (2) do not agree with Jesus’ teachings; (3) do not teach godliness; (4) are conceited; (4) lack understanding; (5) crave controversy; (6) love to quarrel; and (7) produce envy, dissensions, slander, and evil suspicions.

However, Paul was not done. He had more to say about false teachers. These were they who produce constant friction among people. The phrase constant friction (διαπαρατριβαὶ; diaparatribai) refers to constant arguing and the mutual irritation false teachers foster within the church. These individuals are only content when they create discontentedness. They are most tranquil when creating agitation. It follows them wherever, and whenever, they participate in a local church. After a period of time, and numerous church affiliations, their reputation precedes them.

Paul did not mince words regarding the character and intentions of false teachers. He used two intense terms to describe them: depraved and deprived.

Depraved (διεφθαρμένων; diephtharmenon) means to receive a moral ruin and perversion. This condition began in their past and continues in their present. This depravity exists in their mind (νοῦν; noun) referring to their way of unbiblical thinking and their attitude.

Deprived (ἀπεστερημένων; apesteremenon) means to receive and possess a deprivation or a lack of something. This condition also began in their past and continues in their present. This condition of deprival characterizing false teachers is their lack of biblical truth. They do not speak it, they do not live it, and they do not believe it.

Rather, any affiliation false teachers may have to biblical truth is not an end in and of itself. Rather, they use biblical truth as a means to an end. What is the end or their goal? It is the acquisition of gain. The phrase means of gain (πορισμὸν; porismon) refers to financial profit and the procuring of wealth. In their depraved thinking and their deprivation of biblical truth, they use a veneer of godliness as a means to an end.

“Such conduct and its bitter fruits mark the men who are “depraved in mind and deprived of the truth.” It is God himself who endowed man with intelligence, so that he is able to reflect on the higher things of life. Yet, with respect to this precious gift, namely, the intelligence, the errorists at Ephesus and vicinity have corrupted themselves, so that they have now entered the abiding state of being “depraved in mind.” The depraved mind opposes the truth and welcomes the lie, until at last those who possess such a mind become completely and permanently separated from the truth: God’s objective revelation as revealed in his Word. Envy, wrangling, reviling, base suspicions, and mutual altercations lead to mental, moral, and spiritual sterility. Those who practice such things are so completely occupied with themselves and their own interests that in their hearts there is neither time nor room for God and his revealed truth.” ^[1]

“Such evil fruits seem the inevitable external products of false teachers once one understands their true inner motives (Matt. 7:13–23). They are men: (1) whose minds have been corrupted (cf. 2 Tim. 3:8); (2) who have been robbed of the truth by Satan (cf. Luke 8:5, 12, and the culpability of being “hard ground” rather than “good ground”); (3) who think that godliness is a means to financial gain. Greed was their core motivation (cf. Titus 1:11; Jude 12). In that day the stipends associated with ministry were attractive, so that even the best men had to be warned against letting personal gain creep into their motivation (cf. 1 Peter 5:2). Congregational leaders were to be chosen from those known for their “freedom from the love of money” (cf. 1 Tim. 3:3, 8; Titus 1:7). By contrast the moral corruption so often associated with false teaching (cf. Jude 4–16 for the most graphic description in the NT) produced just the opposite.”^[2]

What was true in the first century church is also true in the 21^st century church. True believers in Christ must be on their guard (Prov. 4:23-27) and test the spirits to see if they are from God (I John 4:1-6).

May the Lord’s truth and grace be found here.

Soli deo Gloria!  

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 197.

^[2] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 746.

³ If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, ⁴ he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions.”  (1 Timothy 6:3–4 (ESV)

The following commentary is be Dr. William Hendriksen. Dr. Hendriksen (18 November 1900 – 12 January 1982) was a Dutch-born American minister, New Testament scholar, and writer of Bible commentaries. He served as Professor of New Testament at Calvin Theological Seminary. He also was pastor of the Frist Christian Reformed Church, Byron Center, MI.  

Novelty-teachers and hair-splitters! The apostle was fully acquainted with them. He emphasizes that any peddler of ponderous platitudes about the law of Moses, any specialist in specious speculations about ancestors, is “blinded with conceit.” Such a person is “full of smoke,” be-smoked, befogged, beclouded (see 1 Tim. 3:6). Two ideas are combined here: moral-spiritual denseness and conceit. The first is the result of the second.

This description is true with respect to every dissenter who “does not come over to the sound words of our Lord Jesus Christ.” The verb used in the original (προσέρχεται which is favored by textual evidence both internal and external) has here a meaning not far removed from its primary sense: come to, approach. Here it seems to mean come over to, that is, join, fall in with. This is a little stronger than consent to or agree with.

A mere listener may mentally agree with the words of a speaker. An enthusiastic listener will come over to or join the speaker. He will not only agree, but he will express that agreement. He will “chime in.” He will eagerly come to the same fountain and will drink the same water. He will take to heart and will begin to proclaim “the sound words of our Lord Jesus Christ,” the pure and perfect “unimpaired,” “uninfected,” and in that sense “healthy,” “sound” truths which issued from Christ’s mouth and were exemplified in his life and death.

Viewed as a whole, these “words” constitute “the doctrine that harmonizes with godliness.” This doctrine is the expression of the inner attitude of “complete devotion to God,” that is, of godliness (for this noun see on 1 Tim. 2:2; 3:16; 4:7, 8; 6:5, 6, 11; 2 Tim. 3:5; Titus 1:1. Cf. the verb, 1 Tim. 5:4; and the adverb, 2 Tim. 3:12; Titus 2:12).^[1]

Now the person who, in his blind conceit and obstinate dissent refuses to come over to such doctrine which tallies with godliness, is prevented from knowing anything. Living in a mental, moral, and spiritual world of his own making, he is now completely out of touch with reality.^[2]

More to come. May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 195.

^[2] Ibid., 195.

³ If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, ⁴ he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions.” (1 Timothy 6:3–4 (ESV)

When interpreting a portion of Scripture, it is essential, not optional, to examine the immediately preceding context. The Apostle Paul began today’s featured text with the following words, “If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness.”

Paul did not write this verse with a casual disregard of what he previous wrote. Rather, he made this statement in full awareness of all he previously communicated to Timothy in chapters 5:1-6:2. This point of view must also be kept in mind when examining vs. 4 of today’s text.

“Sound doctrine is one of Paul’s main concerns in 1 Timothy, for it alone cures the relational and doctrinal disease spawned by false teaching (Rom. 12:2). As we saw in 1 Timothy 1:10, the Greek words rendered as “sound doctrine” mean “health-giving doctrine.” Thus, “sound words” in 6:3 can likewise be represented in English as “health-giving words,” explains Dr. R. C. Sproul.

“This life-producing teaching is given throughout the Bible, but the contents of 1 Timothy are specifically in view here; so, the apostle refers to things like the right use of the Law (1:8–11), proper sex roles (2:8–15), church officer qualifications (3:1–13), the incarnation and exaltation of Christ (vv. 14–16), personal holiness (4:11–16), and the correct behavior of widows and slaves (5:1–6:2a). When such things are practiced and taught, the church is at peace with itself and is a powerful witness to the truth.”

The underlying reason anyone teaches a different doctrine, or does not agree with the words of the Lord Jesus Christ, and rejects biblical teaching towards godliness is because such an individual “is puffed up with conceit and understands nothing.” To be puffed up with conceit (τετύφωται; tetyphotai) means to be insanely arrogant, extremely proud, and vain. Such an attitude, and corresponding behavior, begins in the past and continues in the present and future. Such an individual personally and presently lacks understanding (ἐπιστάμενος; epistamenos), which is the ability to really comprehend truth and to possess knowledge.

The Apostle Paul stated the insanely arrogant, extremely proud, and vain individual has an unhealthy craving (νοσῶν; noson). This refers to a present, active, and singular sick and morbid desire. This unhealthy craving is for controversy and for quarrels about words,” Controversy (ζητήσεις; zeteseis) means to love debates and disputes. Quarrels about words (λογομαχίας; logomachias) means a love for arguing.

What does such an attitude and actions produce within the church? The list Paul gave was not good but all to commonly found among believers in Christ. The list includes, but is not limited to, “envy, dissension, slander, evil suspicions.”

Envy (φθόνος; phthonos) means jealousy. Dissension (ἔρις; eris) refers to contention, strife, discord and quarreling. Slander (βλασφημίαι; blasphemiai) defaming the character of someone, especially the Lord. Evil suspicions (πονηραί ὑπόνοιαι; ponerai hyponoiai) are wicked imaginations.

“If health-giving doctrine is not the church’s concern, the diseases of envy, dissension, and the like result (vv. 3–5). These vices violate the Savior’s command to love one another and make it impossible for the world to recognize us as the disciples of Jesus who serve the one, true creator God (John 13:35),” states Dr. Sproul.

Matthew Henry comments, “When men are not content with the instruction of the Lord Jesus Christ, but will frame notions of their own and impose them, they sow the seeds of all harm in the church.”

“In recent years, some of the most disturbing attacks on biblical doctrine have come from supposedly Protestant writers who approach biblical scholarship as if the goal were to invent new perspectives on time-honored doctrines, find novel interpretations of core biblical passages, or even devise a whole new kind of Christianity. None of their ideas are really novel. Every essential point of the gospel truth has been continuously under attack on one front or another since apostolic times,” explains Dr. John MacArthur.

I encourage you to consider the words of Paul in his epistle to the Galatians. “⁴ Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery— ⁵ to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you.” (Galatians 2:4–5 (ESV)

Do not yield, even for a moment, from the truth of the gospel. May gospel truth be preserved.

Soli deo Gloria!

³ If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, ⁴ he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions.” (1 Timothy 6:3–4 (ESV)

When interpreting a portion of Scripture, it is essential, not optional, to examine the immediately preceding context. The Apostle Paul began today’s featured text with the following words, “If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness.”

Paul did not write this verse with a casual disregard of what he previous wrote. Rather, he made this statement in full awareness of all he previously communicated to Timothy in chapters 5:1-6:2. He was warning Timothy about false teachers and false teaching. Let us examine the Lord’s thoughts through the apostle phrase by phrase.

“If anyone teaches a different doctrine” refers the reader to the subjects of (1) the proper church relationships between men and women (5:1-2); (2) honoring widows (5:3-16); (3) church elders (5:17-25); and (4) bondservants and their masters (6:1-2). The phrase teaches a different doctrine (ἑτεροδιδασκαλεῖ; heterodidaskalei) means to presently, actively and deliberately teach what is in opposition to the Word of God. This applies to not only the immediate context but also the entire overall context of Scripture.

John Calvin explains, “The word ἑτεροδιδασκαλεῖ, being a compound, may also, not improperly, be translated, teacheth other things Yet there is no ambiguity as to the meaning; for he condemns all those who do not agree with this manner of teaching, although they do not openly and avowedly oppose sound doctrine. It is possible that he who does not profess any wicked or open error may yet, by endeavoring to insinuate himself by means of silly babbling, corrupt the doctrine of godliness; for, when there is no progress, and no edification in the doctrine itself, there is already a departure from the ordinance of Christ.”

“… and does not agree with the sound words of our Lord Jesus Christ.” Paul then used a second scenario. To not agree with (προσέρχεται; proserchetai) means to presently, personally and deliberately disagree with someone about something. In this case, the individual is disagreeing with the sound (ὑγιαίνουσι; hygiainousi) or healthy words (λόγοις; logois) or statements solely originating from the Lord Jesus Christ. In other words, the person is objecting to the very words of God.

“This clause is intended to explain the former. It frequently happens that such men as are here described, carried away by foolish curiosity, despise everything that is useful and solid, and thus indulge in wanton freaks, like unruly horses. And what is this but to reject the sound words of Christ? for they are called “sound” or “healthful,” because they give health to us, or are fitted to promote it,” continues Calvin.

“…and the teaching that accords with godliness.”  This third phrase refers to God’s revelation regarding personal godliness. Teaching (διδασκαλίᾳ; didaskalia) refers to instruction and education. Godliness (εὐσέβειαν; eusebeian) is personal piety and holiness.

“This has the same meaning with the former clause; for the “doctrine” will not be consistent with “godliness,” if it does not instruct us in the fear and worship of God, if it does not edify our faith, if it does not train us to patience, humility, and all the duties of that love which we owe to our fellowmen. Whoever, therefore, does not strive to teach usefully, does not teach as he ought to do; and not only so, but that doctrine is neither godly nor sound, whatever may be the brilliancy of its display, that does not tend to the profit of the hearers,” concludes Calvin.

“Paul identifies three characteristics of false teachers: 1) they teach “a different doctrine”—a different teaching that contradicts God’s revelation in Scripture (Gal. 1:6–9); 2) they do “not agree with the sound words”—they do not accept sound, healthy teaching, specifically the teaching contained in Scripture (2 Pet. 3:16); and 3) they reject “teaching that accords with godliness”—teaching not based on Scripture will always result in an unholy life. Instead of godliness, false teachers will be marked by sin (2 Pet. 2:10–22; cf. Jude 4, 8–16),” explains Dr. John MacArthur.

Notice the comparison between I Timothy 1:3-4, 10 and I Timothy 6:3-4)

Chapter One:                                               Chapter Six.

Certain individuals (vs. 3).                            Anyone (vs. 3).

Teaching differently (vs. 3)                         Teaching differently (vs. 3).

Disputes (vs. 4).                                          Controversies (vs. 4).

Sound doctrine (vs. 10)                                Sound words (vs. 3).

As Calvin noted, false teachers provide “the brilliancy of its display, that does not tend to the profit of the hearers.” False teachers are creative and entertaining, but have no substance or lasting value.

What about their character? When next we meet, we will see a consistency of character all false teachers possess.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

“Let all who are under a yoke as bondservants regard their own masters as worthy of all honor, so that the name of God and the teaching may not be reviled. ² Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved. Teach and urge these things.” (1 Timothy 6:1–2 (ESV)

The following commentary on today’s text is by John Cavin.

It appears that, at the beginning of the gospel, slaves cheered their hearts, as if the signal had been given for their emancipation; for Paul labors hard, in all his writings, to repress that desire; and indeed, the condition of slavery was so hard that we need not wonder that it was exceedingly hateful. Now, it is customary to seize, for the advantage of the flesh, everything that has the slightest appearance of being in our favor.

Thus, when they were told that we are all brethren, they instantly concluded that it was unreasonable that they should be the slaves of brethren. But although nothing of all this had come into their mind, still wretched men are always in need of consolation, that may allay the bitterness of their afflictions. Besides, they could not without difficulty be persuaded to bend their necks, willingly and cheerfully, to so harsh a yoke. Such, then, is the object of the present doctrine.

1 They who are slaves under the yoke Owing to the false opinion of his own excellence which every person entertains, there is no one who patiently endures that others should rule over him. They who cannot avoid the necessity do, indeed, reluctantly obey those who are above them; but inwardly they fret and rage, because they think that they suffer wrong. The Apostle cuts off, by a single word, all disputes of this kind, by demanding that all who live “under the yoke” shall submit to it willingly. He means that they must not inquire whether they deserve that lot or a better one; for it is enough that they are bound to this condition.

When he enjoins them to esteem worthy of all honor the masters whom they serve, he requires them not only to be faithful and diligent in performing their duties, but to regard and sincerely respect them as persons placed in a higher rank than themselves. No man renders either to a prince or to a master what he owes to them, unless, looking at the eminence to which God has raised them, he honors them, because he is subject to them; for, however unworthy of it they may often be, still that very authority which God bestows on them always entitles them to honor. Besides, no one willingly renders service or obedience to his master, unless he is convinced that he is bound to do so. Hence it follows, that subjection begins with that honor of which Paul wishes that they who rule should be accounted worthy.

That the name and doctrine of God may not be blasphemed We are always too ingenious in our behalf. Thus slaves, who have unbelieving masters, are ready enough with the objection, that it is unreasonable that they who serve the devil should have dominion over the children of God. But Paul throws back the argument to the opposite side, that they ought to obey unbelieving masters, in order that the name of God and the gospel may not be evil spoken of; as if God, whom we worship, incited us to rebellion, and as if the gospel rendered obstinate and disobedient those who ought to be subject to others.

2 Who have believing masters The name of brother may be thought to constitute equality, and consequently to take away dominion. Paul argues, on the contrary, that slaves ought the more willingly to subject themselves to believing masters, because they acknowledge them to be children of God, and are bound to them by brotherly love, and are partakers of the same grace. ¹¹⁶ It is no small honor, that God has made them equal to earthly lords, in that which is of the highest importance; for they have the same adoption in common with them; and therefore, this ought to be no slight inducement to bear slavery with patience.

They are believers and beloved It is an additional argument, that slavery is much more easily endured under mild lords, who love us, and whom we love in return. There is also the bond of faith which binds very closely together those who are of different conditions.

These things teach and exhort. He means that these are matters on the teaching of which he ought to dwell largely, and wishes that doctrine should be accompanied by exhortations. It is as if he had said, that this kind of instruction ought to be daily repeated, and that men need not only to be taught, but likewise to be roused and urged by frequent exhortations.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

“Let all who are under a yoke as bondservants regard their own masters as worthy of all honor, so that the name of God and the teaching may not be reviled. ² Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved. Teach and urge these things.” (1 Timothy 6:1–2 (ESV)

As the workweek begins, today’s featured text is appropriate for our reading, consideration and application. It is certainly necessary for us to read I Timothy 6:1-2. It is equally necessary for us to understand what the Apostle Paul meant in what he wrote to his young protégé. It is also necessary for each believer in Christ to apply this text in our circumstances of life.

The historical and grammatical context involves the first century cultural condition of slavery. Paul addressed the problem of Christian slaves who were not showing proper respect for their masters, therefore hindering the Gospel. Paul provided another reason for believing slaves to respect Christian masters. It was because their masters were brothers in Christ.  

“Under normal circumstances slaves and masters had no associations outside the institution of slavery. With the advent of the gospel, however, these two groups found themselves thrown together in the congregation in new ways, creating problems the apostles were forced to address repeatedly (cf. 1 Cor. 7:20–24; Gal. 3:28; Eph. 6:5–9; Col. 3:22–25; Phile.; 1 Peter 2:13–25). Paul’s instructions here correspond entirely with what is taught elsewhere in the New Testament on the subject, with one major exception: in this passage he addresses only slaves. Usually, his exhortations to submit to authority were immediately buttressed by warning masters against abusing their authority (cf. Eph. 6:5–9; Col. 3:22–4:1).”^[1]

Additionally, a slave’s service to their master should be all the better since they were serving fellow believers in Christ. What was true in the slave/master relationship in the first century should be applied in the employee/employer relationship in the 21^st century. The beneficiaries or a servant’s service, or an employee’s work, are brothers and sisters in Christ. This dynamic should be motivating the laborer all the more to work well.

“Paul’s thought here is totally foreign to the world, and can be fully appreciated only by those who view their lives through the eyes of Jesus Christ (cf. Mark 10:42–45). Christian slaves whose masters are also believers should redouble rather than reduce their service. This should stem purely from the realization that the one who is receiving the benefits is a beloved brother or sister in Christ. The attitude undergirding this instruction is complete nonsense to anyone who does not understand the Lord Jesus, but it is the genius of Christlikeness and the ultimate source of all meaning and joy in life to those who have eyes to see (cf. John 13:4–17; 15:9–14).” ^[2]

Paul believed such a mindset of work was so vital to the health and well-being of the Gospel and the church, he commanded Timothy to instruct and encourage these principles.

“What Paul has been saying with reference to slaves (in verses 1 and 2) must be dinned into the ears of the people. Timothy must teach these things. However, not only upon the minds of the people and of their presbyters must he make an impression but also upon their wills. He must urge as well as teach these things. In this connection the present imperatives for both verbs probably point in the direction of the necessity of constant repetition: keep on teaching and keep on urging. The second verb has the basic meaning: to call to one’s side. See also 1 Tim. 1:3; 2:1; 5:1; 2 Tim. 4:2; Titus 1:9; 2:6; 2:15. Derived meanings are: to appeal to or to entreat, to admonish, to exhort, to urge, to encourage or to comfort. Here the meaning urge best fits the context.”^[3]

“What is especially important in this connection is that, wholly contrary to certain present-day trends, the apostle is definitely not of the opinion that all propositions touching religion and ethics are necessarily subjective and relative, and that the only justifiable method of arriving at some measure of truth is that of asking questions, such as, “Brother Brown, what do you think of this?” and “Brother Smith, what is your opinion about that?” Paul has accepted certain definite propositions which he considers to be the truth of God! He wants these to be taught! And he requests that Timothy urge their acceptance and application to life! See also 4:11 and 5:7.”^[4]

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 745.

^[2] Ibid., 745.

^[3] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 194.

^[4] Ibid., 194.

“Let all who are under a yoke as bondservants regard their own masters as worthy of all honor, so that the name of God and the teaching may not be reviled. ² Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved. Teach and urge these things.” (1 Timothy 6:1–2 (ESV)

As the workweek begins, today’s featured text is appropriate for our reading, consideration and application. It is certainly necessary for us to read I Timothy 6:1-2. It is equally necessary for us to understand what the Apostle Paul meant in what he wrote to his young protégé. It is also necessary for each believer in Christ to apply this text in our circumstances of life.

The historical and grammatical context involves the first century cultural condition of slavery. Paul addressed the problem of Christian slaves who were not showing proper respect for their masters and therefore hindering the Gospel.   

“In keeping with exhortations dealing with households (3:15), Paul naturally includes advice to slaves. This advice was important because a religion that the Romans thought might incite slave discontent would immediately be labeled subversive and subjected to outright persecution; Paul wants the slaves who are Christian, as well as free Christians, to engage in a culturally relevant and intelligent witness. When Paul says that master’s “benefit” from their slaves (v. 2), he employs a term especially used of wealthy benefactors who bestowed gifts on social inferiors. Thus Paul, like the philosopher Seneca, possibly portrays the slaves as persons free in God’s sight who can choose to bestow a gift on their masters by serving them freely.”^[1]

Paul referred to first century slavery as a yoke (ζυγὸν; zygon). This literally means a frame or collar used for draft animals like an ox. It also could be a balance scale. Metaphorically, the apostle used the word in reference to a slave. This meaning is supported by the word bondservants (δοῦλοι; douloi). It refers to a slave or an individual who is subservient to or controlled by a master. In the historical context, the power by a master over a slave was absolute.

“The Roman world was full of slaves. It has been estimated that in Rome itself at one time about a third of the inhabitants belonged to this social class! They had become slaves: a. as prisoners of war, or b. as condemned men, or c. through debt, or d. through kidnaping (which evil reportedly is still continuing in certain parts of the world) or, e. as those who had been sold into slavery by their parents. Besides, many were born into slavery. Often slaves had their own slaves. Among all these slaves there were some who had attained to a degree—sometimes a high degree—of culture. Not only the barber, the butler, and the cook but even the family-physician might be “under the yoke.”^[2]

Slaves were to “regard their own masters as worthy of all honor.” The word regard (ἡγείσθωσαν; hegeisthosan) is a present, middle imperative verb. It means to continuously, personally and obediently hold a point of view or have an opinion. The point of view or opinion God commanded a slave to have towards their masters was to view them as worthy of all honor. Worthy (ἀξίους; axious) means having value. Honor (τιμῆς; times) is to show respect.

The reason God commanded slaves to have such a perspective was “so that the name of God and the teaching may not be reviled.” To be reviled (βλασφημῆται; blasphemetai) refers to defile or demean. Believing slaves were not to cause God and His Word to be blasphemed by their ungodly attitudes and behavior towards their earthly masters.

“With the entrance of the Christian religion into the fabric of Roman society, difficult problems arose. It is not surprising, therefore, that Paul deals with various phases of slavery in passages such as the one now under consideration and also in Eph. 6:5–9; Col. 3:22–4:1; Titus 2:9; and in the letter to Philemon.”^[3]

“Apparently, many Christian slaves in Ephesus were bringing shame on the gospel by disrespecting their masters (1 Tim. 6:1). Slavery was an intimate part of the social order back then, and any perceived threat to the practice was seen as a threat to society. Throughout the New Testament we find the apostles willing to live at peace with this order for the sake of the gospel insofar as doing so did not compromise the gospel (for example, 1 Peter 2:18),” explains Dr. R. C. Sproul.

“For slaves this meant honoring their masters, as honor is owed to those God has placed in authority (Rom. 13:1–7; 1 Peter 2:13–14). Paul was not concerned with overturning slavery itself, and it should be noted that slavery in the ancient Roman Empire was closer to the modern-day employer-employee relationship, not the slavery of other eras based on kidnapping and racism, which Scripture abhors (Ex. 21:16; Gal. 3:28).”

Colossians 3:23–24 (ESV) states, “²³ Whatever you do, work heartily, as for the Lord and not for men, ²⁴ knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ.”

Does your attitude and actions at work bring honor and glory to the Lord? May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 6:1–2.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 191.

^[3] Ibid., 192.

²⁴ The sins of some people are conspicuous, going before them to judgment, but the sins of others appear later. ²⁵ So also good works are conspicuous, and even those that are not cannot remain hidden.” (1 Timothy 5:24–25 (ESV)

The following excerpt of today’s featured text is by Dr. J. Ligon Duncan. He is Chancellor of Reformed Theological Seminary. He preached this message October 3, 2004. It is entitled Accountable Leadership.  

But then Paul gets back on message in verses
24 and 25. This is the seventh and final direction that he gives, and it’s
really a word of encouragement. It’s an encouragement to Timothy in the hard
work of administering discipline in the church. He wants Timothy to take heart.
He knows that it’s hard.

Whenever you get into the matter of disciplining
members, especially elders, there are difficulties that arise. Disputes come
out over the facts: did he do this, did he not? Is this fair, is it not? Is it
too harsh, is it too lenient? It’s a can of worms. And so, Paul says this to
Timothy: “The sins of some men are quite evident, going before them to judgment;
for others, their sins follow afterwards. Likewise, deeds that are good
are quite evident, and those which are otherwise cannot be concealed.”

You know, Timothy may have been daunted by this call
for a young man to administer discipline to elders who are older than he. But
Timothy should take heart, Paul says, because if he is faithful to do these
things, if he is faithful to examine, if he’s faithful to carry out these
directions, then Paul wants to point to four comforting realities.

First of all, he says, the sins of some are
obvious. There are going to be some things that are just crystal clear.
There would be no judgment call whatsoever to make, Timothy. Some of those sad
cases are going to come up where it is clear that a man needs to be disciplined.

Secondly, however, the sins of others, Timothy,
will be found out eventually. Whether it’s through their own confession,
whether it’s through later evidence, whether it’s through investigation,
eventually those things will come out.

Thirdly, he also says the good character of a man
will be obvious. If there’s someone whose character has been called into
question, and he is a man of upstanding integrity, eventually that will come
out, Timothy. It will be shown that he is a good man, a faithful elder.

But finally, he says, bad character and bad
behavior cannot be concealed. Eventually it will show itself. You see,
discipline always involves difficulties in ascertaining facts and assuring fair
judgment. Paul is saying, ‘Timothy, the truth will show itself if you will be
faithful.’

Now, this is a sober passage. It’s a sober passage
for all of us here who are elders and ministers. This is a passage about us.
It’s about how we are to hold one another accountable. It’s how the church is
to hold us accountable. It’s how we’re to practice some difficult things in our
own congregation.

I want to say that over time I have seen our elders are
incredibly patient and kind with those who are struggling in our congregation,
but I’ve also seen them hold one another to a higher standard. And they
should. I’m glad that they do. We have more to grow in this area in this local
church, but I also want you to see, as a member of this church, this passage
isn’t just about those elders that meet one Monday night a month here at the
church.

This passage is about all of us. We’re a community of mutual
accountability, and how we live matters. Else Paul wouldn’t have spent his time
in this passage talking about bringing people to account for not living in
accord with their profession.

We live in a day of easy believeism in many, many
churches. Paul expects our profession of faith to mean that we live a
particular way together in the church. May God help us to do so, by His grace.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

²⁴ The sins of some people are conspicuous, going before them to judgment, but the sins of others appear later. ²⁵ So also good works are conspicuous, and even those that are not cannot remain hidden.” (1 Timothy 5:24–25 (ESV)

¹⁷ “So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. ¹⁸ A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. ¹⁹ Every tree that does not bear good fruit is cut down and thrown into the fire.” (Matthew 7:17–19 (ESV)

By their fruits we can know the true nature of false teachers and false believers (Matt. 7:20). Believers in Christ must be on guard by taking each thought captive to the obedience of Christ through Scripture (2 Cor. 10:4-6).

Jesus taught that one may distinguish between good and false prophets (teachers) not only by the content of their teaching but also by the fruit of their lives. True believers in Christ bear good fruit. This would refer to the fruit of the Spirit. “²² But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, ²³ gentleness, self-control; against such things there is no law.” (Galatians 5:22–23 (ESV)

Conversely, a false believer bears bad fruit. They gratify the desires of the flesh. The Apostle Paul wrote, ^16 “But I say, walk by the Spirit, and you will not gratify the desires of the flesh. ¹⁷ For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. ¹⁸ But if you are led by the Spirit, you are not under the law. ¹⁹ Now the works of the flesh are evident: sexual immorality, impurity, sensuality, ²⁰ idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, ²¹ envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.” (Galatians 5:16–21 (ESV)

Paul instructed Timothy about one of the most difficult tasks a pastor/elder may encounter. It is the task of confronting sin within the church. Such confrontation involves following biblical instructions (Matt. 18:15-20; Gal. 6:1-2). It also involves godly discernment and wisdom because not all sin is immediately noticeable.

Paul acknowledged ““The sins of some people are conspicuous, going before them to judgment.” Sins (ἁμαρτίαι; hamartiai) refers to evil and wrongdoing according to Scripture. Some people’s sins are conspicuous (πρόδηλοί; prodeloi) meaning to be clear and obvious. Such sins as unrighteous anger, wrath, clamor and evil speaking are clearly seen (Eph. 4:30-31). These obvious transgressions will precede an individual before they face the judgement of God.

Other sins are les conspicuous, as lust and evil thoughts. Paul  stated, “but the sins of others appear later.” The phrase appear later (ἐπακολουθοῦσιν; epakolouthousin) will presently and actively become known eventually.

Likewise, there are some conspicuous good works. There are also discrete good works. Regardless, whatever is done for God’s glory cannot remain hidden.

Within the context, Paul wanted Timothy to be careful before laying hands on anyone to serve as a church elder (I Tim. 5:22). This was because appearances can be deceiving.

“It would seem that vs 24–25 follow from v 22. Paul mentions two different aspects of sins. Some sins are easily recognizable, and no-one is surprised at the subsequent judgment on them. Others are described as those which trail behind them. These sins may not be at once apparent but will nonetheless be revealed later. The judgment here is most probably the judgment of God rather than the judgment of Timothy and others. The setting of good deeds in contrast to sins is intended to highlight the need for caution in assessing good deeds as well as sins.”^[1]

“For the encouragement of Timothy, who, as has been shown (see p. 34), was rather timid, Paul is trying to establish this point: if he will but exercise due caution, and will not be hasty in ordaining men to office (see verse 22), he will have good elders in the churches of Ephesus and vicinity; the rule being that even in the case of such men whose unfitness or fitness for office is not immediately clear, careful examination will lead to valid conclusions. And, in any case, Timothy will then not become involved in the sins of other men.”^[2]

Today’s text provides good counsel for the church’s leadership. May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] Donald Guthrie, “1 Timothy,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1302–1303.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 187.

“No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments.” 1 Timothy 5:23 (ESV)

The following are some current statistics I recently discovered from pastoralcareinc.com. These are only the top ten. Take a moment to consider this information.

• 72% of pastors report working between 55 to 75 hours per week.  (Pre-Covid-19)
• 84% of pastors feel they are on call 24/7.
• 80% believe pastoral ministry has negatively affected their families. Many pastor’s children do not attend church now because of what the church has done to their parents.
• 65% of pastors feel their family lives in a “glass house” and fear they are not good enough to meet expectations.
• 23% of pastors report being distant to their family.
• 78% of pastors report having their vacation and personal time interrupted with ministry duties or expectations.
• 65% of pastors feel they have not taken enough vacation time with their family over the last 5 years. 
• 28% of pastors report having feelings of guilt for taking personal time off and not telling the church.
• 35% of pastors report the demands of the church denies them from spending time with their family.
• 24% of pastor’s families resent the church and its effect on their family.

Often, the church’s expectations on their pastor are unspoken, until the pastor and his family fail to meet these unspoken expectations. When this happens, and it will, the church board, or the congregation, finds fault with their pastor. This may result in personal accusations and attacks against the minister and his family, an enforced sabbatical with mandatory counseling, or even termination. It is no wonder why many pastors leave the ministry because of such a toxic environment.

This is not to infer all churches treat their pastors in such a manner. However, there are some congregations who repeatedly do and wonder why they are consistently looking to hire a new pastor. This is also not to infer pastors never fail or make mistakes. They often do. It is how a church responds to those mistakes, real or imagined, which indicates whether a church, and its pastor, is healthy in their walk with Christ and with each other.

Christian author Paul David Tripp, in his book LEAD, writes, “You will only handle the inevitable weakness, failure, and sin of your leaders when you view them through the lens of the presence, power, promises, and grace of Jesus.”

We can only speculate why the Apostle Paul gave commands for Timothy to no longer drink water, but to use a little wine for the sake of his stomach and other ailments. Was the pressure of pastoring the church in Ephesus taking its toll upon Paul’s young protégé? Was Timothy trying to avoid any appearance of evil before his congregation and the greater Ephesian community?

One commentary states, “This verse may be only a somewhat disjointed bit of personal advice to Timothy or it may flow more naturally from the reference to purity in verse 22. Perhaps Timothy was inclined to an asceticism which associated purity with total abstention (cf. 4:3–5), which in turn led in Timothy’s case to stomach ailments and frequent illnesses, perhaps due to the poor quality of the water he drank. Paul thus qualified his exhortation to purity by encouraging Timothy to drink a little wine (oinō oligō) for his stomach’s sake, because of his “frequent illnesses.” This instruction applies only to using wine for medicinal purposes, of course, and therefore contributes little or nothing to either side of the debate over the use of wine as a beverage” ^[1]    

Dr. William Hendriksen explains, “Timothy was a conscientious person. He did not want to be accused of being the kind of individual who “lingers beside his wine” (see on 1 Tim. 3:3). Hence, he had formed the habit of drinking nothing but water. However, in the Orient the water is often far from “safe.” Those who have been there—including, for example, those who were there while serving in the armed forces—know this. If one insists on drinking nothing but unboiled water, attacks of dysentery may result. In fact, something worse might happen! Consequently, for the sake of helping Timothy to overcome his stomach-troubles and related ailments, which seem to have been coming to him “thick and fast,” Paul advises him to stop being purely a water-drinker. Timothy must use some wine, not much wine, but some wine. That will do him good physically. Paul is here speaking of wine as a medicine, not as a beverage, as Wuest correctly observes.”^[2]

Whatever the reasons for today’s text, Paul was as concerned for Timothy’s physical well-being as he was for the spiritual. On behalf of our pastors, so should we.

May the Lord’s truth and grace be found here. Take time today to pray for your pastors, and even with them, for their overall encouragement and well-being.

Soli deo Gloria.

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^[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 744–745.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 185–186.

²² Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure.” (1 Timothy 5:22 (ESV)

How may young and older men God calls into ministry begin their training and maturing to become godly pastors and elders? In the following essay. Dr. R. Albert Mohler shares insights. Dr. Mohler is president and Centennial Professor of Christian Theology at The Southern Baptist Theological Seminary in Louisville, Ky. His article is entitled Training Pastors in Church. It originally appeared in the January, 2008 issue of Tabletalk Magazine.

The Bible consistently affirms education as a central responsibility of God’s people. In the Old Testament, the Jewish people were reminded that the education of their own children was an essential part of their responsibility as God’s covenant people. In Israel, a father was to teach his son diligently, and to point his son toward the only true wisdom — the wisdom established in the fear of God.

The New Testament also dignifies and elevates education to a matter of essential importance for the church. Great attention is given to the teaching office of the church — to those men who are called to the ministry of the Word. The apostle James reminds the church that those who teach the Word “will be judged with greater strictness” (James 3:1).

In the apostle Paul’s two letters to Timothy, his young protégé in ministry, we find Paul instructing Timothy about the priority of the teaching office and of the preacher’s responsibility to be found “rightly handling the word of truth” (2 Tim. 2:15). Timothy is to practice and to immerse himself in the tasks and responsibilities of the ministry “so that all may see your progress” (1 Tim. 4:15).

Driven by the Bible’s emphasis on teaching the faith and by the responsibility to ground new believers in the truth and practices of the Christian life, the early church borrowed heavily from the Jewish experience in the synagogue and went on to develop catechetical models that were distinctively Christian — the earliest Christian schools.

During this era, senior teachers, following the example of Paul teaching Timothy, taught pastors of the church. Younger men would attach themselves to older men who would nurture them in the knowledge of the Bible and the tasks of ministry. This early model of theological education was congregational — located in the church itself.

In later centuries, pastors were taught by means of priestly orders and monastic communities. The rise of more institutionalized forms of theological education came with the emergence of the university. The development of the medieval university, organized with theology as the highest science, gave shape to the theological curriculum that is still recognizable in seminaries today.

The Reformation was a movement largely led by university-trained men like Martin Luther and John Calvin. Both held university degrees and were very much at home in the university environment. The Lutheran reformation was based in Luther’s own university in Wittenberg. Calvin’s influence was vastly expanded through the academy for preachers he established in Geneva.

The development of the theological seminary represents an American adaptation of the older British and European models. Even as the early American universities were established explicitly for the training of Christian ministers, secularization and specialization in the universities led to the development of schools specifically designed for the training of pastors.

By the time America entered the twentieth century, the theological seminary was where most young ministers received their theological educations. Sadly, many of these same seminaries also allowed theological liberalism to gain a foothold, demonstrating that a seminary — just as a college or university — can quickly compromise or even repudiate the truths upon which it was established.

All this points to the fact that a theological seminary, if it is to remain faithful, must be directly accountable to its churches. Lacking this accountability, the institution will inevitably drift toward heterodox teachings. A robust confessionalism is necessary, but the constant oversight of churches is of equal importance.

The role of theological seminaries remains crucial for the education and training of Christian ministers. At its best, the seminary is an intentional gathering of Christian scholars who are dedicated to the preparation of ministers, committed to biblical truth, gifted in modeling and teaching the tasks of ministry, and passionate about the Gospel.

No other educational institution exists to serve the needs of the churches in this way. In that sense, a theological seminary is as crucial to the training of ministers as the medical school is essential to the preparation of physicians.

Nevertheless, count me as one seminary president who believes that the local church is even more important to the education of the pastor. The local church should see theological education as its own responsibility before it partners with a theological seminary for concentrated studies. The seminary can provide a depth and breadth of formal studies — all needed by the minister — but it cannot replace the local church as the context where ministry is learned most directly.

In this day, we need to encourage more pastors to follow the example of the apostle Paul in mentoring Timothy as a young minister, preacher, and pastor. As a seminary president, I want to partner with pastors like that in order to raise up a generation of faithful pastors who will, as Paul instructed Timothy, “fulfill your ministry.”

May the Lord’s truth and grace be found here.

Soli deo Gloria!

²² Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure.” (1 Timothy 5:22 (ESV)

The Apostle Paul continued giving directives to Timothy, the pastor of the church in Ephesus and his young protégé. Today’s featured text contains three more commands of godly counsel. What did Paul mean by these three gujidelines?

The first command was “Do not be hasty in the laying on of hands.” The phrase in the laying on of (ἐπιτίθει; epitithei) is a present, active, imperative verb. It means to put on, place on, or to give. What was placed on someone were hands (χεῖρας; cheiras). This placement of hands upon someone was not to be done is haste. Hasty (ταχέως; tacheos) means quickly or hurriedly. Out English word tachometer comes from this Greek term. See I Timothy 4:14.

“Jewish teachers would “lay their hands” on their disciples to “ordain” them, and that is what Paul has in view here: ordaining an elder who had not first been tested made one responsible for his subsequent exposure if he turned out to be ungodly.”^[1]

Pastor J. Ligon Duncan writes, “He (Paul) goes on to say don’t ordain a man too quickly. It’s a directive against premature ordination of a person to the office of elder. Ministers and elders are to be appointed in a measured and deliberate fashion, not installed and appointed too quickly. This is the second time that Paul has said this in the letter. Remember back in I Timothy 3 he said don’t make a novice an elder. Don’t have someone convert to the Lord Jesus Christ, embrace Him by faith, and then three weeks later start him in the elder training program.”

“Paul doesn’t say exactly how long, but the idea is, of course, that you’re able to observe a man’s steady commitment to Christ, his shepherding of his family, his growth in grace, his understanding of biblical truth, his practice of the Christian life. You’re to see enough of a consistency in pattern there that you recognize that
you’ve got a mature believer before he’s appointed to be an elder–a shepherd, a
pastor of the flock.”

Second, Timothy was not to “nor take part in the sins of others.” To take part (κοινώνει; koinonei) is also a present, active imperative. It refers to fellowship. It means to share in something or with someone. What did Paul command Timothy to not share or to be in fellowship? It was in the sins (ἁμαρτίαις; hamartiais) or wrongdoing, evil and guilt of others (ἀλλοτρίαις; allotriais). In the context, the word others refer to other elders.

“The words do not share in the sins of others may be merely advice for Timothy to guard his own conduct generally (cf. 1 Tim. 4:16; Acts 20:28). But more likely, in light of the context, this is a warning about the implications of hasty ordinations. Those who take part in the premature ordination of an errant elder share some of the blame for the negative consequences to their church.”^[2]

Thirdly, Paul commanded Timothy to “keep yourself pure.” The word pure (ἁγνὸν; hagnon) means innocent and without defect. To keep (τήρει; terei) is a present, active imperative verb. It means to guard and obey. A pastor cannot keep others from sin if they are not keeping themselves from evil and wrongdoing.

“The symbolical indication of the impartation of gifts which one will need in discharging the duties of his office has been mentioned before (see on 1 Tim. 4:14), and will be mentioned again (2 Tim. 1:6). This work must not be done “in a hurry.” The qualifications of the men who are being considered must be fully examined before they can be nominated for office. This is in harmony with what the apostle has been saying in 1 Tim. 3:2, 7, 10. Ordination without preceding thorough investigation would render Timothy co-responsible for the wrongs which such elders might subsequently commit. This, in turn, would add to the difficulty of disciplining them. Timothy must strive to “keep himself pure” (in full conformity with God’s moral law) with respect to this and all other matters.”^[3]

Ordaining a man to serve as a pastor or lay elder is a serious and solemn act. It is not to be done quickly or thoughtlessly. “To participate in the ordination of an elder known to be unqualified is to approve of his sins and to risk sharing the guilt for them,” explains Dr. R. C. Sproul.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 5:22.

^[2] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 744.

^[3] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 185.

²¹ In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality.” (1 Timothy 5:21 (ESV)

Our study of I Timothy is focusing primarily on the subject of angels for the next few days.  Since the Apostle Paul referred to elect angels in today’s featured text, it is wise for us to briefly examine what the Bible says about these created, heavenly beings.

Today’s concluding essay concerning angels is by John Piper. He is founder and teacher of Desiring God and chancellor of Bethlehem College and Seminary. For 33 years, he served as pastor of Bethlehem Baptist Church, Minneapolis, Minnesota. The essay is entitled The Surprising Role of Guardian Angels. He wrote this devotional in April, 2017.

Old-Covenant Ministry of Angels

“The care of the whole Church is committed to angels.” This is not a new idea. Angels are active throughout the Old Testament for the sake of God’s people. For example,

• He [Jacob] dreamed, and behold, there was a ladder set up on the earth, and the top of it reached to heaven. And behold, the angels of God were ascending and descending on it! (Genesis 28:12)
• The angel of the Lord appeared to the woman and said to her, “Behold, you are barren and have not borne children, but you shall conceive and bear a son.” (Judges 13:3)
• The angel of the Lord encamps around those who fear him, and delivers them. (Psalm 34:7)
• He will command his angels concerning you to guard you in all your ways. (Psalm 91:11)
• Bless the Lord, O you his angels, you mighty ones who do his word, obeying the voice of his word! Bless the Lord, all his hosts, his ministers, who do his will! (Psalm 103:20–21)
• “My God sent his angel and shut the lions’ mouths, and they have not harmed me, because I was found blameless before him; and also before you, O king, I have done no harm.” (Daniel 6:22)

All Angels, All Christians, All the Time

And more important than these Old Testament references to angels, Hebrews 1:14 makes it clear that God sends angels to minister for the sake of the people of Christ. In the context of Hebrews 1, the writer is arguing that the Son of God is infinitely greater than angels. One of his arguments is that God never said to any angel, “Sit at my right hand” as he did to Jesus Christ (Hebrews 1:13). Instead, angels are simply God’s servants who do his bidding for the sake of those who are on their way to heaven.

To which of the angels has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation? (Hebrews 1:13–14)

The promise here is better than the tradition that every saint has one personal guardian angel. What Hebrews 1:14 says is that all the angels — all of them — are specifically sent “for ministry” (Greek eis diakonian) — not ministry “to” Christians, but ministry “for the sake of” Christians (Greek dia tous mellontas kleronomein soterian).

This means that everything angels do, everywhere in the world, at all times, is for the good of Christians. An angel who does something by God’s assignment anywhere in the world is fulfilling the promise that God will work all things for the good of all Christians — everywhere. This is a sweeping and stunning promise. All angels serve for the good of all Christians all the time. They are agents of Romans 8:28.

The Wonder That Eminent Angels Serve Others

But as amazing as that is, it’s not the point of Matthew 18:10. The jolting point of Matthew 18:10 is not the wonder that angels serve us, but the wonder that angels serve others. Remember, the context is about how we treat other believers: “these little ones.” “See that you do not despise one of these little ones” (Matthew 18:10).

The argument Jesus gives for why we should not treat other believers in belittling ways is because “in heaven their angels always see the face of my Father who is in heaven.” The point of saying that these angels “see the face of my Father” is that they have the immeasurable rank and privilege to be in the immediate presence of God. You can see that meaning in Esther 1:14 and Revelation 22:4.

Having Angels Does Not Increase Our Safety or Dignity

So, how are we to be motivated to honor the lowliest Christian (Matthew 11:11) because the angels who attend them have immeasurably high rank and privilege?

I would suggest this: Ponder first that every Christian has the Creator of the universe as his Father (Romans 8:16–17), and has the Lord of the universe as his elder brother (Romans 8:29). You cannot have a safer, more exalted position as a human being than to have God as your all-caring, all-providing Father (Matthew 6:32–33; Luke 12:30–32), and Jesus as your all-authoritative Lord (Matthew 28:18).

Having a hundred or a thousand of the highest ranking angels serving you does not increase your safety or your dignity. How, then, does the argument work? How are we motivated to treat all ordinary Christians with deep respect “because” they are served by many high-ranking angels?

The Entourage of Titans Reminds You Whom You Are Dealing With

Suppose you were going to receive the son of the greatest king this afternoon. You know that he is the son of a king. He might arrive at your estate walking with two guards. In that case, he would be worthy of the greatest respect — simply because he is a king’s son. But in fact, he is going to arrive with one hundred terrifying titans of greatest strength and beauty surrounding him on every side. These beings are the elite guard and agents of the king.

When you see this entourage, the point is not that this entourage gives the king’s son a greater glory than he already had simply by being the king’s son. Rather this is a reminder of what it is like to be the king’s son.

I think this is what Jesus wants us to think when the least impressive disciple of Jesus walks into a room. “The angels of this disciple always see the face of my Father who is in heaven.” There is no counting these angels, since more or less every angel in the world serves “for the sake of” this disciple (Hebrews 1:14). And these angels always see God’s face — they have a rank and dignity corresponding to direct access to God.

Hold Every Christian in Highest Esteem

Therefore (!), don’t despise this simple, unimpressive disciple of Jesus! Let his angelic entourage remind you whose son he is. Let this angelic entourage remind you who his older brother is. Put your hand over your critical mouth, and show great esteem (Philippians 2:3) to all ordinary, childlike disciples. If having God as their Father, and Jesus as their Lord does not cause you to exchange your derision for deference, then let the terrifying advocacy and rank of their magnificent angels wake you from your stupor.

Or as Jesus says, “See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven.”

May the Lord’s truth and grace be found here.

Soli deo Gloria!