The Epistles to the Evangelists

1 Timothy Chapter 1
1 Timothy 1:1 - Apostles and Evangelists
1 Timothy 1:1-2 - Initial Greeting in I Timothy
1 Timothy 1:3-4 - Problems with the Law System
1 Timothy 1:5 - The Goal of our Instruction
1 Timothy 1:6-11 - Fruitless Discussion
1 Timothy 1:11 - The Gospel of Glory
1 Timothy 1:12-13 - Thanks to Jesus our Lord
1 Timothy 1:14 - Abundant Grace
1 Timothy 1:15-16 - Christ Came to Save Sinners
1 Timothy 1:17 - To the King...
1 Timothy 1:18 - "Fight the Good Fight"
1 Timothy 1:18-20 - Keeping Faith and a Good Conscience

1 Timothy Chapter 2
1 Timothy 2:1-4 - Call to Prayer
1 Timothy 2:3-4 - The Knowledge of the Truth
1 Timothy 2:5 - One God, and One Mediator
1 Timothy 2:6-7 - The Testimony
1 Timothy 2:8 - Instructions for Christian Men
1 Timothy 2:9 - Some Instructions for Christian Women
1 Timothy 2:10-13 - More Instructions for Christian Women
1 Timothy 2:13-15 - The Role of Men and Women

1 Timothy Chapter 3
1 Timothy 3:1 - Introduction to Overseers
1 Timothy 3:1 - Another "Trustworthy Statement"
1 Timothy 3:2 - Some Qualities of a Bishop
1 Timothy 3:2-3 - More Qualities of a Bishop
1 Timothy 3:2-7 - And Still More
1 Timothy 3:8-13 - Deacons

The epistles to Timothy and Titus open with the same phrase in their greetings: “Paul, an apostle of Christ Jesus” (or “Jesus Christ”). The word apostle means “one sent out,” someone on a special mission, or someone sent as an ambassador or authorized to speak for the one who sent him. In new covenant writings, there are basically two kinds of apostles: those sent out by congregations, such as when Paul and Barnabas were sent out by the church in Antioch of Syria as recorded in Acts chapter thirteen; and, apostles of Jesus Christ, specifically commissioned by Him. The original Twelve were chosen by Jesus as recorded in the gospel accounts. Judas betrayed the Lord, and went out and hanged himself; hence Matthias was selected to take his place as recorded in Acts chapter one. The apostle Paul was chosen, “as one untimely born,” by special calling as recorded in Acts chapters nine, twenty-two, and twenty-six. These thirteen “apostles of Jesus Christ” were the only ones able to make a legitimate claim to being the inspired apostles, and were the only ones who could represent themselves as the specific messengers of Christ. Consequently, the new testament teaching is also styled “the apostles’ doctrine,” and any doctrines that would contradict that body of teaching would therefore be false. “Even though we, or an angel from heaven, should preach to you a gospel contrary to that which we have preached to you,” asserted Paul to the Galatian brethren, “let him be accursed” (Galatians 1:6). Thus the former Saul of Tarsus, when introducing himself by letter to two of his closest associates, still uses the authoritative phrase, “an apostle of Christ Jesus” (1 Timothy 1:1). That phrase carries the appropriate weight, not only for Timothy and Titus, but also for anyone who happens to read these letters!

God did indeed give apostles of Christ for the instruction and direction of the church. Another important office that Jesus gave to the church, according to Ephesians 4:11, was that of evangelist. The word evangelist comes from evangel, the Greek word meaning “the good message” or “the good news,” usually translated gospel. The primary function of evangelists is to preach the gospel; hence the term preacher is often a new covenant synonym for evangelist. “But you,” the apostle of Christ instructed Timothy, “be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry” (2 Timothy 4:5). Timothy clearly was an evangelist, and since Titus was given a parallel set of instructions to what Timothy received, Titus clearly was an evangelist also. Furthermore, the men who often traveled with Paul and performed the same functions as Timothy and Titus were evangelists also. The only one so named was “Philip the evangelist” (Acts 21:8).

The apostles of Jesus Christ were to receive the inspired instruction from Jesus through the Holy Spirit, and get a widespread base established for the continuing development of the church. Thus “the apostles’ doctrine” was identified as authoritative, and all future teaching was to be compared to that doctrine. Even Jude, whose epistle was included in the new covenant writings, makes his appeal: “But you, beloved, ought to remember the words that were spoken beforehand by the apostles of the Lord Jesus Christ” (Jude 1:17).

The evangelists of the first century were to follow the direct instructions of the apostles. The job of the evangelists of the twenty-first century is to follow the instructions of the apostles as indicated in the teaching and examples of the New Testament. Hence the epistles to the evangelists figure prominently in God’s plan.

The office and function of evangelists, doing the work as directed in the New Testament, is critically important. Often, as in the case of Titus, they would work an area, setting things in order and appointing elders (or bishops) in congregations, and rebuking the bishops when necessary. So significant is the role of evangelists in the structure of the church that the developing Catholic Church of the late first century destroyed the office of evangelist as it simultaneously elevated one man and called him the Bishop. Modern saints need to learn and pay attention!! Thus these are “epistles to evangelists” rather than the perverted term “pastoral epistles.”

The apostle Paul wrote the first epistle to Timothy after the closure of the history recorded in the book of Acts, sometime around AD 62 or a little later. Paul had been released from prison, and, as he indicates, he had departed for Macedonia [Philippi, Thessalonica]. Timothy is in Ephesus at the time of this letter, but where Paul was at that time is unknown. The congregation at Ephesus had been started or greatly augmented by the apostle on his third missionary journey, had grown rapidly, and had elders [bishops, or pastors]. Timothy, working as an evangelist in that area, needs this instruction from Paul to do his part in guiding the direction and expansion of the church in Ephesus and all Asia.

• Paul’s apostleship - “Paul,” is the opening word, “an apostle of Jesus Christ according to the commandment of God our Savior, and of Christ Jesus, who is our hope…” (1 Timothy 1:1). As indicated earlier, Paul states his authority as an apostle of Christ (of which there were only the Twelve plus Paul). Very possibly Timothy needed that authoritative back-up to solve some issues in Ephesus. When the Lord spoke to Ananias about Saul of Tarsus (his “given” name) on the Damascus Road, He explained that “he is a chosen instrument of Mine, to bear My Name before Gentiles and kings and the sons of Israel” (Acts 9:15). This “chosen instrument” was set apart from his “mother’s womb” to be an apostle of Christ, and at the right time God “was pleased to reveal His Son” in Paul (Galatians 1:15,16). Hence Paul writes that his apostleship was “according to the commandment of God.”


• Source of Paul’s authority - It is interesting that Paul says that his apostleship derives from “God our Savior, and of Christ Jesus, who is our hope.” Sometimes, as in his letter to Titus, he will speak of “Jesus Christ our Savior” (Titus 3:5), whereas here in the opening of his first epistle to Timothy, he uses “God our Savior” separated from “Christ Jesus” by the conjunction and. The scripture is non-Trinitarian (separate but equal), but often it shows “interchangeable but not always equal” roles, ultimately using Jesus to give all glory to the Father. The role of God (or Jesus) as Savior figures prominently in the early portion of this letter to Timothy, Paul being very conscious of his own personal need of the Savior. But he also pictures Christ Jesus as being “our hope.” The apostle generally uses “hope” as an expression of our ultimate resurrection from the dead. “I am on trial,” said Paul to the Sanhedrin, “for the hope and the resurrection of the dead” (Acts 23:6). It is not surprising, then, that he should term Christ Jesus as “our hope,” since the Lord Himself stated, “I am the resurrection and the life” (John 11:25).


• To Timothy - This epistle is openly directed to Timothy, but the apostle knows there will eventually be many people looking over Timothy’s shoulder to read these words. Timothy, says he, “is my true child in the faith” (1 Timothy 1:2). Timothy was converted in Lystra on Paul’s first missionary journey, circumcised on Paul’s second, and often traveled as a trusted associate with him from that point on. At one juncture he remarked concerning “his true child in the faith” that he had “no one else of kindred spirit” (Philippians 2:20).


• The greeting - “Grace, mercy, and peace,” are the standard but not empty words flowing from Paul’s pen, “from God the Father and Christ Jesus our Lord.” Grace has to do with all the good gifts which come forth from the Father, but especially His willingness to give us the spiritual blessings of salvation, the indwelling Spirit, all that derives from those. Mercy is tied to God’s willingness to withhold the punishment that is entirely due us because of our initial rebellion against Him and His principles. Peace is the result of the cessation of our hostility toward God, and our reconciliation to Him through the provisions of the gospel of Jesus Christ.

These personal and sincere words of greeting to Timothy testify to the genuineness of the letter, and not something made up by a later imposter. These are the “true words of God”!!

Men who did not understand the difference between “the Law of Moses” and “the faith of Christ” dogged the apostle Paul all his Christian life. Barnabas and Paul had just finished up the first missionary journey, coming to the base church in Antioch of Syria, and there arose a major problem over this issue. Luke recorded the statement of those from the “converted” Pharisees in Jerusalem, “It is necessary to circumcise them [the Gentiles], and to direct them to observe the Law of Moses.’ ” (Acts 15:5). From that point on a significant portion of Paul’s public teaching and letters are devoted to clarifying the difference between “the Law” and “the faith.” The congregation in Ephesus, having begun with Jews converted from the synagogue, apparently continued to have these problems. Thus the apostle has some instructions for Timothy.

• Dealing with “strange doctrines” - A careful reading of the inspired record shows that there was a lot of confusion within Judaism itself, and many charlatans of Jewish inheritance preying on that ignorance and confusion. When Paul and Barnabas met with Sergius Paulus on the island of Cyprus, the preachers were challenged by a “Jewish false prophet” who doubled as a “magician.” In Ephesus, the sons of “Sceva, a Jewish chief priest,” were supposedly casting out demons (and how is it that there was a “chief priest” in Ephesus, with no temple and no sacrifices to be offered there?). Lots of confusion! This confusion carried over into the congregation at Ephesus. Hence the apostle wrote this letter to Timothy, with a particular opening emphasis on those bringing the confusion of those in the Jewish system into the church. “As I urged you upon my departure for Macedonia,” Paul reminds Timothy, “remain on in Ephesus, in order that you may instruct certain men not teach strange doctrines” (1 Timothy 1:3). Timothy was going to have to get “confrontational” with some of the brethren over what they were teaching, dealing with whatever “crazy stuff” these guys were trying to inject into the church’s teaching.


• “Myths and genealogies” - The Jewish heritage placed great emphasis on the genealogical record, and rightly so. The genealogical record provided the skeleton on which the rest of Israelite history hung, culminating in the coming of Christ as a descendant of David according to the flesh. But with the establishment of the new covenant, the physical is replaced by the spiritual, and the important aspect of genealogy is whether the individual is “born…of God” (John 1:13). If, in the spiritual sense, God is a person’s Father, his human heritage is irrelevant. The directive, then, to Timothy includes telling these “talkers” not “to pay attention to myths and endless genealogies, which give rise to mere speculation rather than furthering the administration of God” (1 Timothy 1:4). Who knows what myths were circulating!! “Mere speculation” was a problem then, just as it is now. What is always needed is sound doctrine, based on a solid “thus saith the Lord.”


• “By faith” - “The administration of God” is furthered “by faith.” The point here is that the entire purpose of God, being set in motion in Genesis, having groundwork laid in the Old Testament, being built under the terms of the new covenant, and culminating in the return of Christ, is to produce and reward a people who operate “by faith.” This “faith” is a system of thought and action as contrasted to the system of thought and lack of action under “the Law.”

“Therefore the Law,” Paul informed the Galatian brethren, “has become our tutor to lead us to Christ, that we may be justified by faith” (Galatians 3:24). Without the backdrop of the Law, with its teachings, types, foreshadows, and history, the significance of the new covenant system of faith would not be very understandable. But with the aid of the “tutor,” interested people can understand the faith of Christ, and through obedience to its gospel, be justified. “But now that faith has come, we are no longer under a tutor” (Galatians 3:25). The system of law served its purpose; now it is time to move on to “furthering the administration of God, which is by faith.”

There have always been those who are most concerned about outward appearance. The “whitewashed tombs,” the Pharisees of Jesus’ day, stand as a great example. “You outwardly appear righteous,” was Jesus’ divine analysis, “but inwardly you are full of hypocrisy and lawlessness” (Matthew 23:28). The Jewish society, operating under the full knowledge of the Law, tended to produce this type of hypocrisy among its leadership. The Pharisees were the teacher/leaders, and therefore to be the examples to the rest of their synagogues, but in failing to live up to the law and shackled by guilty consciences, they then put up the pretense of living the law. “They do all their deeds to be noticed by men,” was the Lord’s blunt exposure (Matthew 23:5).

Such was the society of the synagogue out of which grew the congregation in Ephesus. The “loud mouths” of Jewish background which had not processed the difference between Christianity and Judaism were still locked into a similar type of hypocrisy and exercising influence in the congregation wherein Timothy was laboring. Paul therefore explains: “But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith” (1 Timothy 1:5). The word “instruction” here is not just a recommended list; it embodies the force of teaching that needs to be carried out!

• Love from a pure heart - Purity is always the key to Christianity. Nothing really good is ever going to come from an impure heart, especially new covenant agape love. This pure heart can only live in those who are under the covenant of faith, who have been purified from their sins and their evil ways through their immersions into Christ, who have obeyed the truth of the gospel (1Peter 1:22). The law system cannot grant a pure heart, nor does it provide for the development of Christ’s love within the saint. “We know love by this,” said the apostle John, “that He laid down His life for us; and that we ought to lay down our lives for the brethren” (1 John 3:16).


• A good conscience - The system of law has no mechanism for granting a clean conscience. “Through the law comes the knowledge of sin” (Romans 3:19), but there is no true provision for forgiveness, and no means of granting the individual a new beginning. But the new covenant, “the faith of Christ,” has all that! To those who have come under the terms of the new covenant, it is written, “And their sins and their lawless deeds I will remember no more” (Hebrews 10:17). The new heart is thus spoken of as “sprinkled clean from an evil conscience” (Hebrews 10:22). Through immersion into Christ, the appeal to God is made for a good conscience (1 Peter 3:21).


• A Sincere Faith - The word of God is so designed that it exposes the dishonest heart. When Jesus, for example, spoke of the good soil in His parable, He spoke of the seed of the word of God falling on or being sown “in an honest and good heart” (Luke 8:15). Only in the honest heart is where the seed bears fruit; all other hearts are not the honest and good ones. The dishonest heart’s claim to faith is a bogus one; it is not a “sincere faith.” A sincere faith results as described by Paul: “So faith comes from hearing, and hearing by the word of Christ” (Romans 10:17). The person of Jewish background would need honestly to process the Old Testament foreshadows and prophecies, and see that they point to Christ and the faith of Christ as the future system.

The goal, the end product, of new covenant teaching cannot be accomplished by the old covenant system. Hence those who are attempting to hold on to the old covenant in any way are locked out of the spiritual blessings of the new covenant: no new covenant love, no new covenant “good conscience,” and no new covenant “sincere faith.” New wine cannot be put into old wineskins, and those who attempt to live as old covenant people end up being hypocrites without the sincere faith of those who have come under the terms of the new!

The attempt to live under the terms of the old covenant ends up being the way of death! The apostle Paul called the law system “the ministry of death, in letters engraved on stones” (2 Corinthians 3:7). Who, then, in an undeluded, right mind, would promote such a dead system? One of the key “take-aways” of the apostle’s exhortations to Timothy here is that there are many people who can’t think straight, who are somewhat ignorant, or who make big conclusions based on incomplete information or understanding. The “god of this world,” Satan, does indeed “blind the minds of the unbelieving” (2 Corinthians 4:4).

• Straying away - There is a path that leads to eternal life, and Jesus called it the “small gate” and the “narrow way” (King James Version used “strait and narrow,” meaning constricted at the gate) (Matthew 7:13,14). That path is the new covenant doctrine and application which results in “love from a pure heart and a good conscience and a sincere faith.” The apostle Paul continues his education of the younger preacher Timothy, “For some men, straying from these things, have turned aside to fruitless discussion…” (1 Timothy 1:6). Any discussion which leads away from the truth is guaranteed to be unfruitful.


• Law experts? - The “big talkers” were certainly at work! The particular way in which these men were trying to use their “straying” influence was in trying to get saints in the congregation to go back into the ways of the Law of Moses. Paul describes them as “wanting to be teachers of the Law, even though they do not understand either what they are teaching or the matters about which they make confident assertions” (1 Timothy 1:7). The apostle Paul had been a Pharisee and a teacher of the Law prior to his conversion, and after his conversion to Christianity he was receiving instruction and revelation from the Holy Spirit Himself. When he comments that these “big talkers” did not know what they were talking about, that is hugely significant. The problem Paul had was that oftentimes his apostleship was not sufficiently recognized, or it was attacked. Timothy will have the same problem trying to get the congregation to understand that these men operating inside the church really are dangerous! They obviously position themselves as experts since they “make confident assertions” that are totally wrong, and that will require much teaching on Timothy’s part to expose the paucity of truth in their remarks.


• No problem with the Law - The Law served a major positive purpose in God’s overall plan. “But we know that the Law is good, if one uses it lawfully…” says the apostle (1 Timothy 1:8). The purpose of the Law was to bring the whole world into a position of being accountable before God (Romans 3:19). By exposing the individual as a sinner and law-breaker through the principles of the Commandments, he can now be convinced of his need of a Savior. This law is good, if the teacher uses it for what it was intended, as the apostle adds in his comments, “realizing the fact that law is not made for a righteous man, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching” (1 Timothy 1:9,10). Quite a list! It even has the catch-all expression “whatever else is contrary to sound teaching” at the end so that there is no “wiggle-room” for the sinner to escape the exposure of his unrighteousness before God. This is the “lawful use” of the law, and that is why it is “according to the gospel of glory of the blessed God, with which I have been entrusted” (1 Timothy 1:11).

The congregation in Ephesus needed to be kept on the right doctrinal path, otherwise she and most of her souls would end up in the lake of fire. Timothy would indeed have to have the information and courage to “instruct certain men not to teach strange doctrines.” Through this letter, Timothy clearly had Paul the apostle’s backing!

The gospel of Jesus Christ is the great theme of the ages! All history from “in the beginning” through Jesus’ ascension pointed to that time, and all the important work of God from that moment on was and is based on that gospel. The gospel, the “good news,” is variously described as “the gospel of Christ,” the “gospel of God,” the “gospel of peace,” the “gospel of grace,” the “gospel of your salvation,” and here in Paul’s first letter to Timothy “the glorious gospel,” or alternatively, “the gospel of glory.” This is interesting terminology, and deserves a deeper look.

In his first epistle to the Corinthian brethren, the apostle spoke in some detail of the gospel, noting that it contained the basic concept “that Christ died for our sins according to the scriptures, and that He was buried, and that He was raised on the third day according to the scriptures” (1 Corinthians 15:3,4). Hence, in comport with the expression “obedient to the gospel,” a repentant individual dies to sin, is buried in the watery grave of immersion into Christ, and is raised in the likeness of Jesus’ resurrection to walk in newness of life (Romans 6:3-11). Thus, the “gospel of peace” contains the mechanism by which the formerly alienated sinner can have “peace with God” through His reconciliation accomplished in his obedience to that gospel (Ephesians 6:15). It is “the gospel of salvation” because in it the individual receives forgiveness of sins (Ephesians 1:13). Likewise it is the “gospel of the grace of God” because in obedience to its terms the manifold grace of God is extended to the now blessed saint (Acts 20:24). But the gospel is the vehicle to more than even these awesome and wonderful blessings.

• Gospel of the glory of Christ - Writing again to the congregation in Corinth, the apostle Paul made this blockbuster statement: “And even if our gospel is veiled,” he remarked, commenting that most people will not believe in and obey that gospel, “it is veiled to those who are perishing, in whose case the god of this world [Satan] has blinded the minds of the unbelieving, that they might not see the light of the gospel of the glory of Christ, who is the image of God” (2 Corinthians 4:3,4). It is not simply the “gospel of glory”; it is “the gospel of the glory of Christ”!! Christ is the One who possesses glory; the gospel reveals that glory, and through that revelation becomes the gospel of glory, or “the glorious gospel.”


• Christ glorified - Jesus, magnificently, became “for a little while lower than the angels” (Hebrews 2:9). In this process, He divested Himself of any spiritual advantage that He might have above mankind; in taking the form of a bond-servant, He “has been tempted in all things as we are, yet without sin” (Hebrews 4:15). The Word truly was made flesh, and had to ascend the fortieth day following His resurrection to return to the glory He once possessed. The apostle John noted, in explaining the “rivers of living water” flowing from within the Christian, “this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified” (John 7:39). The “gospel of the glory of Christ” reveals the awesome glory which is Christ’s from that point on. “He is the radiance of [the Father’s] glory,” exclaimed Hebrews’ author, “and the exact representation of His nature” (Hebrews 1:3).

This, then, is gospel, as Paul described it, “with which I have been entrusted” (1 Timothy 1:11). This gospel saves; this gospel grants forgiveness and peace; this gospel opens the way into the grace of God; and this gospel makes possible the transformation of the inner man through the revelation of the glory of God in the face of Christ. What a stewardship indeed, since it had not yet been written and recorded in the completed sacred writings. Paul held that trust in high regard, and defended the gospel against all those who would pervert or twist it, especially against those who claimed “to be teachers of the Law, even though they do not understand either what they are saying or the matters about which they make confident assertions.”

It is clear from the word of God that the Almighty is less concerned about where we have been than where we are going! No matter how seemingly “saintly” a life an individual might have led prior to his immersion into Christ, his “small” sins (“small” to him, maybe, but “giant” in the sight of God) separated Him from his Maker, and transformed him into an enemy. “For if while we were enemies,” the apostle Paul had reminded the Roman brethren, “we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life” (Romans 5:10). The raw materials for God’s instruments of righteousness are abject sinners, strangers to the covenant of righteousness, without hope and without God in this world. The man who penned those words and expressed those concepts was very conscious of his own standing before the Lord prior to his immersion at the hands of Ananias, and was grateful to the All Merciful for giving him another opportunity to serve Him in carrying out the greatest of all purposes.

• Paul’s thanksgiving - Every thoughtful new covenant saint is very conscious of the grace and mercy of the Lord in God’s rescuing him from Satan’s domain and from the fires of an eternal hell. But not only is the saint rescued, more importantly he is turned into a useful vessel, fitted to be a temple of God and serving the positive purposes of the great King. “I thank Christ Jesus our Lord,” are Paul’s words of great gratitude, “who has strengthened me, because He considered me faithful, putting me into service” (1 Timothy 1:12). Once the former Saul of Tarsus recognized that Jesus was raised from the dead, due to his encounter with the Christ on the Damascus road, his belief system changed. Now ready to lay aside the system of the Law of Moses, he was ready to embrace the system of the faith of Christ, and to serve according to its terms. Because the Lord now considered Paul to be faithful, he strengthened him! The “new man,” in the process of laying aside the old self, has to be “strengthened” in order to be of use in this new system, “strengthened with power through His Spirit in the inner man” (Ephesians 3:16). “Born from above,” and now strengthened, the new Saul of Tarsus was ready and grateful to be “put into service.”


• Paul’s past - Paul’s past is instructive in that it shows that God is willing to use, and can use, any faithful individual who turns to Him on His terms, regardless of his past life. Paul can write about his past life without twinges of a guilty conscience, almost like it was another person, because of the grace and mercy of God. Christ put Paul into service, “even though I was formerly a blasphemer and a persecutor and a violent aggressor” (1 Timothy 1:13). Certainly the record of Saul of Tarsus as noted in the book of Acts shows him to be all those things, described as one who was “breathing threats and murder against the disciples of the Lord” (Acts 9:1).


• Ignorant unbelief - Anyone who is running counter to the will of God is in some sense ignorant of the eternal consequences of his rebellion or his neglect. Paul did hear the gospel of Christ from the lips of Stephen, and actively engaged in Stephen’s execution for his preaching the gospel of Christ. But he really did not “hear” the words because of his own mental preset, so there was a “willful ignorance” on Paul’s part. That is why Jesus, in meeting Paul on that Road, stated, “It is hard for you to kick against the goads” (Acts 26:14). Thus, the apostle writes, “And yet I was shown mercy, because I acted ignorantly in unbelief” (1 Timothy 1:13).

Conscious, then, of the great mercy of God exhibited through Jesus Christ, Paul was willing to offer his life as a living sacrifice to the One who saved him. Persecutions, privations, punishments, and prison could not turn him from proclaiming the gospel to the lost, and serving to preserve the saints. His example is worthy of our emulation!!

It cannot be overemphasized: there is no grace under law! The system of law is inflexible: “one and done”; one sin and the person is dead spiritually and separated from God. The apostle Paul, to illustrate this point, quoted from the Law of Moses itself, “Cursed is everyone who does not abide by all things written in the book of the Law, to perform them” (Galatians 3:10). It is evident, in order for God to save truth-seekers from the cursed fires of hell, another system, a system of “grace,” must be brought in. “The Law was given through Moses,” thus affirmed the apostle John, whereas “grace and truth were realized through Jesus Christ” (John 1:17). God in His mercy covers the negatives of the saint’s life; His grace is His giving the saint all the positives of the terms of the new covenant. “We believe,” stated the apostle Peter at the first formal welcoming of the Gentiles into the early church at a meeting in Jerusalem, “that we [the Jews] are saved through the grace of the Lord Jesus, in the same way they [the Gentiles] are” (Acts 15:11). The salvation of the Gentiles by faith through grace (operative at immersion into Christ) was clearer than the salvation of those coming out of Judaism because it was not cluttered with remnants of the Law.

• Grace of the Lord - Paul, then, the former blasphemer and persecutor of the church, was justified at his immersion and introduced to the grace of God. “I was shown mercy,” he said, “and the grace of our Lord was more than abundant” (1 Timothy 1:14). Before the coming of Christ, the apostle explained to the Romans, sin entered the world through one man, and so spiritual death spread to all men because all sinned. The result was a world in which sin reigned. But with the coming of the gospel of the glory of Christ, the means by which God, out of the goodness of His heart, could graciously forgive even the worst transgressions was inaugurated, and grace now reigns in righteousness. At Paul’s immersion, that grace became personally operative in his life, and, as he put it, “more than abundant” to cover his sins and make him worthy to serve in newness of life.


• Faith - Paul, former Pharisee and zealous for the Law and customs, understood the value of the new covenant, the covenant of “the faith of Christ.” But the foundations for that coming faith were laid in the old covenant writings. “What then shall we say that Abraham, our forefather in the flesh, has found?” he queried (Romans 4:1). Abraham had obviously found something of great value, rudimentary as it was in his time, and that something was a belief and trust in God that resulted in God’s justifying Abraham. The apostle’s use of the term “found” with regard to Abraham expresses his own wonderment at what he “found” in regard to the “faith of Christ,” which is far superior to the “faith of Abraham.”


• Love - When the Law of Moses issued the commandment to “love the Lord your God with all your heart and with all your soul and with all your might,” that love was based on His creative power and His deliverance of Israel from Egypt. But the apostle was aware that much more of God’s love was expressed in His sending Christ into the world to seek and save that which was lost. “But God demonstrates His own love toward us,” the apostle noted, “in that while we were yet sinners, Christ died for us” (Romans 5:8). That demonstration significantly impacted Paul, and produced in him a love for God and for the lost.

The extreme hostility that the former Paul had for Christianity made him conscious of how great an effort God had gone to reconcile mankind to Himself, and to reconcile Paul personally. His words are worth restating: “I was formerly a blasphemer and a persecutor and violent aggressor. And yet I was shown mercy, because I acted ignorantly in unbelief; and the grace of our Lord was more than abundant, with the faith and love which are found in Christ Jesus.” Amen!

Man, in general, is afraid of facing God. He is only one step away from his first ancestor, Adam, who hid in the garden because he was afraid. The guilty conscience, built into every human being who has crossed the line and has committed sin against his Creator, condemns the individual, and his tendency is to figure out ways in which he thinks he is hiding from God. It is roughly equivalent to the small child covering his face with a dishcloth, and then crying out, “You can’t see me!” To bring man out of his hiding, God sent the gospel of Christ into the world. The first portion of the gospel brings the individual to accountability before God, and acquaints him with the penalty of eternal punishment as the consequence for that sin. The next portion of the gospel brings the message of what Jesus did through the cross to redeem man to Himself. The third portion then gives the specifics of how each lost soul might secure for himself the blessings of that salvation.

• Trustworthy statement - The sinner, having his conscience verify the message that he is separated and running from God, now has to be convinced that there is a real mechanism for turning the wrath of God from him. Hence the apostle writes, “It is a trustworthy statement, deserving full acceptance…” (1 Timothy 1:15). What the apostle is about to say is backed by everything that establishes that the Bible is true, and that Jesus Christ is indeed risen from the dead. The statement is “believable and certain.” The statement furthermore, deserves a total and complete acceptance. If it does not, the scripture will not accomplish its purpose for that doubting individual.


• To save sinners - The trustworthy statement, in part, is “that Christ Jesus came into the world to save sinners.” The lost individual, perhaps having a long habit of hiding from God, needs the reassurance that the reason Jesus came into the world was to redeem wretches like himself. Many a person has been doubtful that God would be interested in someone who had fallen so low as he. But the scripture makes it clear that any sin, no matter how big or small from a human viewpoint, separates the individual from God. The “little white lie” is just a monstrous as cold-blooded murder; both separate the man from his God. The record is clear: “all have sinned and fall short of the glory of God” (Romans 3:23).


• Paul is foremost - To further reassure the wavering prospect that God is willing to forgive him, the apostle is willing to put himself forward as the extreme example. His basic point is that if God was willing to, and could save, the former Saul of Tarsus, He is willing to, and can save, any person examining the gospel of Christ. “Christ Jesus came into the world to save sinners, among whom I am foremost of all.” Paul is not using the present tense “I am” to say that he currently, as he walked and worked among the first century churches, was the foremost of sinners. He is using “I am” in the sense that he is an example of how God’s gospel can save anyone. God’s loving invitation truly is extended to all!


• Perfect patience - For quite a period of time, Saul of Tarsus ravaged the church as “a blasphemer and a persecutor and a violent aggressor.” But the Almighty was patient, waiting for the right time to turn him who was “kicking against the goads” to the Christ in glory. Further reassurance for the quavering sinner: “And for this reason I found mercy,” the apostle explains, “in order that in me as foremost, Jesus Christ might demonstrate His perfect patience, as an example for those who would believe in Him for eternal life” (1 Timothy 1:16).

God’s patience is extended to anyone who is currently processing the fact that Jesus died for him, was buried, and was raised to the power position to save him. But “today” is the day of salvation, and “now” is the acceptable time, before it is too late. “Repent, and be immersed in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit!!” (Acts 2:38).

How many words could be used to praise God? With what words could anyone describe the Majestic God? The apostle Paul, inspired by the Holy Spirit, has some of best that could be offered. In describing Jesus Christ, revelation of the awesome God, the apostle states that He is “far above all rule and authority and power and dominion and every name that is named, not only in this age, but also in the one to come” (Ephesians 1:21). He runs out of superlatives!

Similarly, after speaking of the great mercy and grace extended to sinners (of which Paul regarded himself as “foremost”), the apostle launches into another set of descriptive words and phrases setting forth the greatness and worthiness of the Prince and Savior: “Now to the King eternal,” he opens his doxology, “immortal, invisible, the only God, be honor and glory forever and ever. Amen” (1 Timothy 1:17). Certainly these descriptions are worthy of examination.

• The King eternal - “Jesus Christ,” stated Paul, “in me demonstrated His perfect patience.” Christ, as is commonly known, means “the Messiah,” “the Anointed One, “the King.” Hence, the apostle is talking, in this context, about Jesus Christ, when he offers his praise to “the King eternal.” Jesus has always been “the King,” but it took the revelation of the scriptures and plan carried out in the realm of time, to make that point known to the sons of men. As the apostle Peter noted in his first gospel message, preached on Pentecost, that “God has made Him Christ” (Acts 2:36). This is how the eternal King was revealed to man! Always has been, and always will be!!


• King immortal - Jesus, the King immortal, took on mortality to save man from his sins. Following His crucifixion at the hands of godless men, He arose from the dead on the third day, appeared to witnesses for forty days, then ascended to glory, to return to immortality. That is powerful immortality! Though dead, He lives!!


• King invisible - The eternal and immortal King took on flesh and became visible to the eye of man. Once He had completed His work in the visible realm, He entered again into the invisible realm, that which must be revealed to the sinful race by what became the written word of God. “We look,” then, says Paul of those who have been called out of darkness into light, “not at things which are seen, but at the things which are unseen” (2 Corinthians 4:18). Therein we behold “the King in His beauty” (Isaiah 33:17)!!


• The only God - To some, to apply the ascription of “the only God” to Jesus is too far a stretch. But other scriptures from the inspired apostle need to be considered. For example, in regard to Jesus’ second coming with the shout of the voice of the archangel and the trumpet of God, the NASB says “God with bring with Him those who have fallen asleep in Jesus” (1 Thessalonians 4:14) The construction shows that Jesus is the God who is bringing the spirits and souls out of Paradise to return with Him. But the NIV, having trouble with the idea of Jesus being “the only God,” translates the 1 Thessalonians passage thusly: “God will bring with Jesus those who have fallen asleep in him.” The point of Paul’s praise here in 1 Timothy is that Jesus is “the King eternal, immortal, invisible, the only God.”

The apostle Paul, considering the wretchedness of his condition prior to his immersion into Christ, certainly would have the highest praise for his deliverance and his Deliverer. Having been a “blasphemer and persecutor and violent aggressor,” and very well aware of the eternity in the lake of fire for those found “not knowing God,” he lauds the Jesus who met him on the Damascus Road and sent Ananias with the words of what he should do to secure his salvation. The mercy, grace, patience, and love that Jesus extended to him were not taken lightly. This doxology is sincere, every word ringing with gratefulness toward the Christ who died and rose again that Paul might live forever in heaven. “Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen!”

There are many temptations for any saint who tries to keep his focus on Christ. Even for someone like Timothy, protégé of the apostle Paul, the pressures from the forces of darkness would be intense. Hence, the apostle has an exhortation (a command, even) for the younger man and co-laborer in the gospel. But before the exhortation is issued, Paul reminds Timothy of some important history in the evangelist’s life, and uses that history as a basis for his exordium.

• Timothy’s being “set apart” - What are called gifts or “manifestations” of the Spirit were given by the laying-on-of-hands of one of the apostles. Paul, for example, laid hands on twelve men at Ephesus who had been immersed into Christ after previously having been immersed into John’s immersion. When he did so, the men “began speaking with tongues and prophesying” (Acts 19:6). Paul also had laid hands on Timothy. This is how the apostle noted that in the inspired record: “I remind you to kindle afresh the gift of God which is in you through the laying on of my hands” (2 Timothy 1:6). Whether Timothy could prophesy or cast out demons or whatever is not recorded for us; but he has at least one of the gifts of the Spirit through Paul’s laying his hands on him. But Timothy received the gift of being an evangelist through the laying on of hands of the eldership (presumably Lystra). “Do not neglect the spiritual gift within you, which was bestowed upon you through prophetic utterance with the laying on of hands by the presbytery [eldership]” (1 Timothy 4:14). Just as Barnabas and Saul of Tarsus were set apart by the laying on of hands by the leadership of the church at Antioch of Syria (Acts 13:1-4) to go and preach to the Gentiles, Timothy was “set apart” to do the work of an evangelist by the laying on of hands of the leadership (the group of elders) of the congregation to which he was closely connected.


• Prophetic utterance - In the case of Barnabas and Saul, one of the prophets in Antioch, directed by the Holy Spirit, made a prophetic utterance. Here is how Luke the beloved physician noted the occasion: “And while they [five leading men of Antioch] were ministering to the Lord and fasting, the Holy Spirit said, ‘Set apart for Me Barnabas and Saul for the work to which I have called them.’“(Acts 13:2). Notice that in Timothy’s case a similar “prophetic utterance” was tendered, the result of which was that Timothy was set aside to do the work of an evangelist. The apostle Paul, then, refers back to these events when he exhorts his true child in the faith: “This command I entrust to you, Timothy, my son, in accordance with the prophecies previously made concerning you…” (1 Timothy 1:18).

The Lord is using the church — His saints — to wage war against the forces of darkness. The battle for each soul is raging, as the new covenant writings consistently point out. Timothy is encouraged to “fight the good fight,” not only maintaining his faith for his own soul, but having the character and preaching/teaching power to continue to reach the lost and work with the brethren.

It is a “fight”; it is absolutely brutal spiritual warfare. In the physical realm, troops are recruited, armaments amassed, and armies take the field under swirling banners with navies standing offshore; then the opposing forces proceed to cut each other to pieces. It is comparatively easy to process just how brutal warfare is in the physical realm, both for those who have experienced it firsthand, and for those who have to some degree processed that warfare through actual photographs or verbal pictures. But God wants His children of faith to use the physical as a basis to process the spiritual, and draw the conclusion about the horrific brutality of that war for men’s eternal souls. This war is the one worth engaging in. Timothy, and all moderns, “fight the good fight!”!!

There are many temptations for any saint who tries to keep his focus on Christ. Even for someone like Timothy, protégé of the apostle Paul, the pressures from the forces of darkness would be intense. Hence, the apostle has an exhortation (a command, even) for the younger man and co-laborer in the gospel. But before the exhortation is issued, Paul reminds Timothy of some important history in the evangelist’s life, and uses that history as a basis for his exordium.

• Timothy’s being “set apart” - What are called gifts or “manifestations” of the Spirit were given by the laying-on-of-hands of one of the apostles. Paul, for example, laid hands on twelve men at Ephesus who had been immersed into Christ after previously having been immersed into John’s immersion. When he did so, the men “began speaking with tongues and prophesying” (Acts 19:6). Paul also had laid hands on Timothy. This is how the apostle noted that in the inspired record: “I remind you to kindle afresh the gift of God which is in you through the laying on of my hands” (2 Timothy 1:6). Whether Timothy could prophesy or cast out demons or whatever is not recorded for us; but he has at least one of the gifts of the Spirit through Paul’s laying his hands on him. But Timothy received the gift of being an evangelist through the laying on of hands of the eldership (presumably Lystra). “Do not neglect the spiritual gift within you, which was bestowed upon you through prophetic utterance with the laying on of hands by the presbytery [eldership]” (1 Timothy 4:14). Just as Barnabas and Saul of Tarsus were set apart by the laying on of hands by the leadership of the church at Antioch of Syria (Acts 13:1-4) to go and preach to the Gentiles, Timothy was “set apart” to do the work of an evangelist by the laying on of hands of the leadership (the group of elders) of the congregation to which he was closely connected.


• Prophetic utterance - In the case of Barnabas and Saul, one of the prophets in Antioch, directed by the Holy Spirit, made a prophetic utterance. Here is how Luke the beloved physician noted the occasion: “And while they [five leading men of Antioch] were ministering to the Lord and fasting, the Holy Spirit said, ‘Set apart for Me Barnabas and Saul for the work to which I have called them.’“(Acts 13:2). Notice that in Timothy’s case a similar “prophetic utterance” was tendered, the result of which was that Timothy was set aside to do the work of an evangelist. The apostle Paul, then, refers back to these events when he exhorts his true child in the faith: “This command I entrust to you, Timothy, my son, in accordance with the prophecies previously made concerning you…” (1 Timothy 1:18).

The Lord is using the church — His saints — to wage war against the forces of darkness. The battle for each soul is raging, as the new covenant writings consistently point out. Timothy is encouraged to “fight the good fight,” not only maintaining his faith for his own soul, but having the character and preaching/teaching power to continue to reach the lost and work with the brethren.

It is a “fight”; it is absolutely brutal spiritual warfare. In the physical realm, troops are recruited, armaments amassed, and armies take the field under swirling banners with navies standing offshore; then the opposing forces proceed to cut each other to pieces. It is comparatively easy to process just how brutal warfare is in the physical realm, both for those who have experienced it firsthand, and for those who have to some degree processed that warfare through actual photographs or verbal pictures. But God wants His children of faith to use the physical as a basis to process the spiritual, and draw the conclusion about the horrific brutality of that war for men’s eternal souls. This war is the one worth engaging in. Timothy, and all moderns, “fight the good fight!”!!

It’s a good fight, indeed, in which the saints are enlisted. What greater cause could there be than one wherein souls are turned from darkness to light, from the dominion of Satan to God? What greater battlefield could there be, where the spiritual swords of the saints clash with opposing demonically driven forces? What greater purpose could there be than one in which people’s future is changed from one of eternal darkness and pain to one of eternal light and pleasure? It is a good fight, and worthy of each saint’s total participation, and fulfilling to the greatest degree!

But it is a fight! It demands full time concentration on the part of the saint just like any physical battle. “Our wrestling is not against blood and flesh,” states the apostle in his letter to the Ephesians, “but against principalities” and all the world forces of darkness (Ephesians 6:12). Wrestle is a great description because in a wrestling match the combatants are extremely intensely engaged for the full round, and if either lets up or loses concentration for even a moment, he is pinned. The saint, then, is engaged in spiritual warfare with an opponent who does not give up or let down; hence the Christian must continually recognize that he is involved in a spiritual fight from which there is no release until God calls him home!

• Maintaining faith - Because Timothy (and each of us as well) was engaged in spiritual warfare of the utmost magnitude, it was important for him not to lose his faith as defined by the new covenant. He was to maintain the sound doctrinal positions of the apostles, he was to keep his mission of seeking and saving the lost in focus, and he was to endure all opposition and obstacles in continuing to move forward in serving the Lord Jesus. If Satan could get him on any one of those points, he would score a tremendous victory and Timothy would suffer tremendous loss.


• A good conscience - God has granted to each follower of Christ a “good conscience” at his immersion into Christ. “Let us draw near” to God, says Hebrews’ author, “having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water” (Hebrews 10:22). Only God can grant that clean conscience which Jesus purchased with His own blood; no amount of human effort could ever accomplish that spiritual cleansing. That clean or good conscience is therefore worthy of maintaining, regardless of what external pressures might come. Paul is thus exhorting Timothy to “fight the good fight, keeping faith and a good conscience, which some have rejected and suffered shipwreck in regard to their faith” (1 Timothy 1:18,19).


• Some bad examples - A disciple of Christ is about to violate his conscience whenever he starts to make long explanations and excuses about what he is getting ready to do (or getting ready not to do). His conscience has already triggered what the decision should be; now the saint has to process whether he is going to do “what is right” or whether he is going to do something the flesh would rather do. Paul is warning Timothy that anyone who starts down that road is going “to suffer shipwreck” and lose his faith on the coral reef of that particular temptation. Lest Timothy think that Paul is speaking in hypothetical terms, the apostle brings the names of a couple of men whom apparently were known to Paul’s protégé: “Among these are Hymenaeus and Alexander, whom I have delivered over to Satan, so that they may be taught not to blaspheme” (1 Timothy 1:20).

This is indeed life or death combat in the spiritual realm. It was for Timothy, and it is for us. The key ingredients in this fight are maintaining faith and a good conscience. Those are not the “properties” which a person would normally think of in terms or protecting territory in a fight. But such it is in the spiritual realm, and this instruction to Timothy should guide modern saints in the raging battles to come. GO, FIGHT, WIN!!

“Christ Jesus,” said Paul, “came into the world to save sinners.” Jesus Himself, during His years on the surface of earth, engaged in tremendous spiritual warfare with the prince of darkness in carrying out His mission, and was personally tempted by “the big bad one.” Even as the hour of His crucifixion was approaching, as Jesus was finishing inaugurating the Lord’s Supper, He stated to the apostles, “the ruler of the world is coming, and he has nothing in Me” (John 14:30). Judas Iscariot, however, had succumbed to pressure, and the scripture states that when he ate the morsel that Jesus gave him, “Satan then entered into him” (John 13:27). These examples show that the battle for the soul is fierce, and Jesus deserves maximum praise for winning that battle. That battle is also that to which Paul called Timothy in exhorting him to “fight the good fight.”

• Spiritual warfare - Spiritual warfare is not fought with the weapons of spears, mortars, or “cruise missiles.” “The weapons of our warfare,” explained Paul, “are not of the flesh, but divinely powerful for the destruction of fortresses” (2 Corinthians 10:4). What, therefore, would be the first weapon in the arsenal? “First of all, then,” is Paul’s imploring, “I urge that entreaties and prayers, petitions and thanksgivings be made on behalf of all men” (1 Timothy 2:1). The apostle has a series of logical points: 1) Christ came to save sinners; 2) Timothy, set aside to preach, is to fight the good fight, which would be for the souls of those lost sinners; and 3) he is to pray. Prayer, as it fits in with God’s design, is the first weapon is seeking and saving the lost. In the book of Acts, the record is that the apostles and the early church prayed, then the preaching began!


• Entreaties, etc. - Entreaties are humble and earnest prayers; begging, pleading, appealing to the One who could answer the requests. Petitions carry the picture of making formal requests to the King. Thanksgivings have the connotation of gratefulness for past requests granted.


• For all men - The baseline is that “Christ Jesus came into the world to save sinners.” The sweet incense of the saints in prayer on behalf of even the most abject of sinners is pleasing to the Almighty, and the brethren are obviously urged to add their contribution in modern times as was Timothy in his.


• For kings and all in authority - The baseline still is that “Christ Jesus came into the world to save sinners.” Often it is that the most despicable, most brutal, and most ruthless of human beings rise to the top of the rubble heap of humanity. Pray for these? Yes! “I urge,” says Paul, that prayers be made “for kings and all who are in authority, in order that we might lead a tranquil and quiet life in all godliness and dignity” (1 Timothy 2:2). One of the purposes of such prayers is for peaceful conditions of comparative freedom in which the gospel might spread, and saints might live their quiet lives in their communities while setting up Bible studies with their neighbors and acquaintances.

These prayers are necessary, as Paul restates in his point about the purpose of spiritual warfare. “This is good and acceptable in the sight of God our Savior,” he notes, “who desires all men to be saved and to come to a knowledge of the truth” (1 Timothy 2:3,4). Timothy, and all who are likewise addressed and challenged in this epistle, remain open to the possibility that anyone can be saved. Hence comes the exordium from Jesus Himself, “But I say to you, love your enemies, and pray for those who persecute you” (Matthew 5:44). Each saint is reminded that at one point he too was an enemy of God: “For if while we were enemies,” Paul reminded the Romans, “we were reconciled to God through the death of His Son” (Romans 5:10). Children of faith are greatly encouraged to take on the character of their Father in loving their enemies and praying for those who persecute them, “in order that you may be sons of your Father who is in heaven…” (Matthew 5:45). Let entreaties and prayers, petitions and thanksgivings be made on behalf of all men!

The Law, although it was spiritual, did not produce a spiritual people. It took the coming of Christ in the flesh, and the gospel message emanating from that event, to begin to reach the calloused hearts of men, and move them to desiring spiritual and important truths. It is in the gospel that the love of God for each member of the lost race of man is expressed in the death of Christ on the cross. As Jesus put it, referring to His upcoming crucifixion, “And I, if I be lifted up from the earth, will draw all men to Myself” (John 12:32). Hence comes the exhortation to “go therefore and make disciples of all the nations, immersing them in the name of the Father and the Son and the Holy Spirit” (Matthew 28:19). Once the individual is enrolled in the school of Christ, and is immersed per Acts 2:38, then the next step kicks in: “teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (Matthew 28:20). Naturally, as the spiritually awakening descendant of Adam recognizes his dreadful condition as a sinner before the justice of the Almighty God, his major concern is to be reconciled to God through his obedience to the gospel of Christ. Once he has peace with God, then he can continue his education in the all-important spiritual realm, revealed only through the scriptures. The apostle Paul expresses the concept in these terms, building off the base that saints should pray for all men: “This is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to a knowledge of the truth” (1 Timothy 2:3,4). First the salvation, then the rest of the truth!

• Desire for all to be saved - The word of God emphasizes that God’s desire is for all men to be saved, or, as the apostle Peter phrased it, the Lord does not wish for any to perish but “for all to come to repentance” (2 Peter 3:9). Thus the scripture emphasizes that ultimately all individuals have a choice to make in whether they desire to pursue the information pointing to the truthfulness of God’s written revelation to man. God is not in the process of “cherry picking” those with whom He desires to have fellowship; the information is available to all. There is enough information in the orderliness of Creation to give each person a start in following the threads of truth in his life to lead him to Jesus Christ. Therefore, “they are,” said Paul, “without excuse” (Romans 1:20). “The light is come into the world,” said Jesus, and men in general “loved the darkness rather than the light; for their deeds were evil,” and they avoid coming into the light. “But he who practices the truth comes to the light,” is the contrast, “that his deeds may be manifested as having been wrought in God” (John 3:19-21). God desires that all men be saved; those who end up not being saved chose that condition!


• The knowledge of the truth - Being immersed into Christ and thus having been “saved from sin,” the new saint begins his marvelous educational journey. Step by step the manifold wisdom of God is revealed in the pages of God’s word, as he learns from reading the scriptures and from teachers and preachers who challenge his thinking to move from an emphasis on the physical to an increasing understanding of the spiritual realm.

God truly desires all men to be saved, and He truly desires that His disciples come to a knowledge of the truth. Understanding the Father’s desire for each of His spiritual children enables us to put the process of continued discipleship in the right context and to spur the heart’s desire for more than just the basics. God is in the process of producing a truly spiritual people who have their minds set on the Spirit rather than the flesh. Time, tribulation, and torture have ways of sorting out who those people are.

The written revelation makes it clear, from even the earliest scrolls, that there is but one God. “Hear, O Israel!,” cried the prophet Moses, “The Lord is our God, the Lord is one” (Deuteronomy 6:4). All other “gods” or idols are figments of men’s imaginations, stirred up by demonic forces. “We [as Christians] know that there is no such thing as an idol in the world,” posited Paul, “and that there is no God but one” (1 Corinthians 8:4). “I say,” he fervently pointed out, “that the things which the Gentiles sacrifice, they sacrifice to demons” (1 Corinthians 10:20). Hence God’s long war against idolatry is really God’s long war against the Satanic/demonic forces working in the minds of men. God had to work long and hard to drive idolatry out of Israel; thus the brethren are warned, “Therefore, my beloved, flee idolatry” (1 Corinthians 10:14).

• One God - “For there is,” Paul reminds Timothy, “one God”(1 Timothy 2:5). There is much idolatry in the world, some direct and some subtle, but the scriptures are consistent and insistent that the God who created everything is the only God. “There is no other God besides Me,” the Almighty stated through Isaiah, “a righteous God and a Savior; there is none except Me. Turn to Me, and be saved, all the ends of the earth; for I am God, and there is no other” (Isaiah 45:21,22).


• One Mediator - The holy and righteous God is separated from sinners, and has only wrath for those who remain in that condition. For the sinner to be able to approach the great and righteous King, he must have a go-between, Someone who could interact with mankind and yet sinless and able to be welcome in the presence of Him who said “I am the first, I am also the last” (Isaiah 48:12). Hence cometh into the world Jesus Christ, the Son of God and the Son of Man! Yes, “there is one God,” and there is “one mediator between God and men, the man Christ Jesus.” Jesus came in human form and “bore our sins in His body on the ‘wood’ ”(1 Peter 2:24). But in order for His mediation to be in effect, He had to be raised from the dead and ascend to glory and intercede for us as the great High Priest of the order of Melchizedek. He was “the man Christ Jesus.” “Christ Jesus is He who died,” observed the apostle Paul, “yes, rather who was raised, who is at the right hand of God, who also intercedes for us” (Romans 8:34). He is the mediator!


• Gave Himself as a ransom - Christ’s taking the form of a bond-servant on behalf of mankind was not without cost. Something had to be offered to extricate man from sin’s deadly lair, and the only thing of sufficient value was the life and blood of Jesus Himself. “Christ Jesus,” explained the apostle, “gave Himself as a ransom for all” (1 Timothy 1:6). Himself!! The Son of God in exchange for the sons of man. The deal was set forth, and Christ showed up on Calvary’s hill at the deadline. The payment was met, Christ resurrected and ascended, and the whole process was consummated in the propitiatory action of Jesus in the true Holy of Holies. What a plan, and what a Man!

The desire of God “for all men to be saved and to come to the knowledge of the truth” is indeed intense, and the willingness of Jesus to carry out His part is more than incomprehensible. God is indeed “a righteous God and a Savior.” He rightly and justly condemns to an eternity in the lake of fire those who reject His love, His sacrifice, and His offering on their behalf. “Every knee will bow, and every tongue will swear allegiance” (Isaiah 45:23). “In the Lord all the offspring of [true] Israel will be justified, and will glory” (Isaiah 45:25). The ransom price was paid in full!

If someone has an apartment for rent, and no one knows about it, the apartment will remain vacant. If God has a tremendous plan for the redemption of all mankind, but no one ever knows about it, redemption’s rolls will remain empty. Thus, with the plan of redemption, God also had to have a plan for the distribution of the message. What little dissemination of the knowledge of the God of Israel was accomplished through the Jews and their dispersion through the Gentile lands. But there was no aggressive attempt on the part of the Jews to spread that information; in fact, the Jews were told to keep separate from the Gentile peoples of the world so that they were not destroyed by their association with pagan religions. But with the coming of the new covenant, the message of the gospel is to be taken to the world, as Jesus commanded the apostles following His resurrection: “Go into all the world and preach the gospel to all creation. He who has believed and been immersed shall be saved…” (Mark 16:15,16).

• The testimony - The core of the message of the gospel depends on the testimony of eyewitnesses, particularly the apostles. The apostles were physically eyewitnesses of Jesus’ earthly ministry, and witnesses of His bodily resurrection (Paul was the exception, being a witness of the same events by special revelation). All the apostles by revelation were witnesses of the events that happened in heaven following Jesus’ ascension (such as the beginning of His High Priestly ministry) by special revelation, and the truthfulness of their testimony was backed by their ability to perform miracles that no one else could. The apostle Paul, when his apostleship was under fire in Corinth, called the Corinthian brethren’s attention back to this: “The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles” (2 Corinthians 12:12). Thus, in Paul’s reminders to Timothy, he speaks of Jesus who “gave Himself as a ransom for all, the testimony borne at the proper time” (1 Timothy 2:6).


• The proper time - Jesus could not come into the world until the stage was properly set. The Jews themselves had to be moved out of their tendencies to idol worship, and they had to be scripturally literate because of the reading of the Law and the prophets in the synagogues. They had to have experienced enough oppression from the hands of their rulers to welcome John the Immerser with his twin message that the “kingdom of heaven is at hand,” and that he was the one to make the Messiah manifest to Israel. The way was now prepared for Christ to make His presence among the people known, and the events were in motion for His crucifixion, resurrection, and ascension to be believable by a percentage of the Jews. “At the right time,” said Paul to the brethren in Rome, “Christ died for the ungodly” (Romans 5:6). Not only were things prepared for Jesus to come into the world, but things were also prepared for the distri-bution of the gospel of the glory of Christ. When the Samaritans were coming in droves to listen to the Lord after He visited with the woman at the well, He explained to the apostles about the future spread of His message, “I sent you to reap that for which you have not labored; others have labored, and you have entered their labor” (John 4:38). The Jews were prepared, the Greek language was a universal language, and Roman order and Roman roads were available, so that all things were prepared on a very broad basis for “publishing abroad the glad tidings”! It was “the proper time.”

Paul himself came into the whole mix at the proper time. He explained to the Galatians that he had been set apart, “from my mother’s womb” to be an apostle to the Gentiles, and at the right time God “called me through His grace…that I might preach Him [Jesus] among the Gentiles” (Galatians 1:15,16). “For this,” the apostle reaffirmed to Timothy, “I was appointed a preacher and an apostle (I am telling the truth, I am not lying) as a teacher of the Gentiles in faith and truth” (1 Timothy 2:7).

Paul did point out to Timothy that he had been called as an apostle. Speaking to the point of his participation in the gospel as a preacher, a teacher, and an apostle, when he spoke of his apostleship he emphasized, “I am telling the truth, I am not lying.” As an apostle, Paul is about to give Timothy some in-structions to pass along to Christian men and women in the congregation in Ephesus (and ultimately to all congregations in Christ), and he wants Timothy and the listeners to know that these are coming with apostolic backing. It is similar to the specific statement that he made to the church at Corinth in his second epistle, where he spoke of “the authority [exousia] which the Lord gave me, for building up, and not for tearing down” (2 Corinthians 13:10). Functioning in “faith and truth,” the apostle stated, “Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension” (1 Timothy 2:8).

• Men must pray - One of the functions of prayer is that it reminds men of their need for God. Natural man has a tendency to think that he doesn’t need God’s help—a form of pride. Thus in natural man there is often no acknowledgement of the major things God does to even make crops available, or His work in having metals in the ground or trees for wood. The simple statement out of Jesus’ model prayer illustrates the need to recognize God’s hand in making man’s labor productive: “Give us this day our daily bread” (Matthew 6:11). The apostle opened this section of the epistle with an exhortation that prayers and entreaties, petitions and thanksgivings be made on behalf of all men. Here, then, he adds, “I want the men in every place to pray.”


• Holy hands - Paul requests that men in their prayers to be “lifting up holy hands.” The “hands” are only holy if the petitioner has pure and sincere motives in that prayer. Jesus, for example, spoke of the hypocrites whose desire was “to be seen by men” in their prayers (Matthew 6:5). “They have their reward in full,” was His analysis. Many modern “religionists” make quite a show of “lifting” up their hands, which actually is the fruit of manipulation techniques of those herding the crowd down the wrong road. No saint needs to “lift up” his hands in prayer; he can kneel, he can stand, he can sit, he can have his eyes closed, he can have his eyes open. A picture that could have been in Paul’s mind was Solomon at the dedication of the temple. “Then Solomon stood before the altar of the Lord in the presence of all the as-sembly of Israel,” is the record, “and spread out his hands toward heaven” (1 Kings 8:22). The point of emphasis by Paul is that those hands had better be holy, and if there is prayer done in pretense, that by definition is unholy and defiled.


• No wrath or dissension - An angry man is hard to deal with; no one knows when that cauldron is going to burst over. Such anger in a Christian is a result of not having put to death the flesh, and needs to be firmly and summarily handled by the saint with the problem; wrath is not caused by another person’s action or inaction in the context of which Paul here speaks. Dissension is another major issue. Those who cause division, who create factions, are walking by the flesh rather than by the Spirit, and are incredibly destructive to the body of Christ and its ability to get its job done.

Paul established his authority as an apostle of Christ, tested and trusted by the Lord Himself. Timothy, then is to pass the apostle’s instructions on to the congregation in Ephesus with the full force of Christ’s command and the apostle’s exhortation. “Therefore,” began the injunction, “I want the men in every place to pray, lifting up holy hands, without wrath or dissension.” We got it, Paul, we got it!

Saints need guidance as to how to conduct themselves in the church of the living God. Just as men need direction, so do the Christian women. These directives come underneath the heading of these words: God desires all men to be saved and to come to the knowledge of the truth. Men in the church are therefore to pray to this end, live holy lives, and not engage in wrath or dissension; these are absolutely necessary for the church to carry out its role in seeking and saving the lost. The instruction for Christian women dovetails with the instruction to the men, and is for the same purpose.

• Adornment issues - Women have a huge and complementary role inside the church and in carrying out its Christ-designed mission to the world. Hence Paul’s words of wisdom to the women begin with “likewise.” “Likewise,” begins the apostle’s exhortation, “I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments” (1 Timothy 2:9). The manner in which women adorn themselves is important in the overall forward movement of the gospel. Females, at even a fairly young age, are conscious of their apparel, and increasingly conscious of the affect their attractiveness has on other people, both men and women. Immodest dress will attract attention, but not the correct attention. “Modesty” has the general thrust of being willing to take a step back, not being ostentatious or attention-getting, as a “modest house.” “Discreetly” is a form of “discretion,” which has to do with using good judgment. A Christian woman’s being costumed in 16th century middle European garb would neither be modest nor discreet in a 21st century culture. Proper clothing and proper amount of covering is modest and discreet, and every aware Christian female knows exactly what that is. The goal of God and the scripture is to have the saintly women carry out that good judgment.


• Allurement and entrapment - Certain women have used various means to attract attention to themselves, this being the means by which they attempt to gain value. Overall, the scripture encourages children of faith to “get their value” from God, who again and again communicates in sundry ways how much He loves and values each person in the body of Christ. But if a female is not clearly processing this, she will tend to try to attract attention to herself, often by how she fixes her hair or with the flash of “bling.” It isn’t the “braided hair” that is the issue; it is how she braids it. It isn’t the “gold or pearls” (it could be platinum or silver or diamonds); it is how she uses those to allure her prey. It isn’t the “costly garments” per se that are the problem; it is how those expensive garments are designed to show off her figure that is the problem; it is how she is spider-like entrapping the intended target of her game.

The exhortation from the Holy Spirit is for saintly and godly women to use good judgment in their dress and overall adornment. Godly character is of paramount importance, and that is the “attractiveness” that the Father desires in His girls. Part of that character is exhibited in modest and discreet dress, coupled with intelligent hair styles and jewelry. Christian women are to be lights in the world and salt of the earth; they can’t wear the costumes of the ancient world or not-so-ancient world and do that. But they can be tasteful without being trendy, they can be effective without being “edgy.” They can focus on showing the character of Christ to the people around them without exposing an undue amount of skin. They can be those “lights” without the flash of precious metal. They can be clothed with Christ without having to use earth’s “costly garments.” In that fashion, the mission of seeking and saving the lost can be most effectively accomplished as saintly ladies intermingle in their societies, without the distractions of indiscretion getting in the way!

Usually, more than half the population in a congregation are female. Women tend to live longer than men, and there are often “Lydia’s” who are very interested in the word of God. Those coming into Christ from the world often need instruction on how to conduct themselves in their new life; having been made disciples, having been immersed, they need to continue to be taught how to observe all that Jesus has commanded. Some of that education involves a new way of dress and a new way of acting in the public or congregational arena. Instead of being “attention-getters” in their clothing, hairstyle, or exhibition of jewelry, they are to be modest and use discretion.

• The best clothing - Having been clothed with Christ in immersion, and having had the inner person transformed, with what will the outer woman be clothed? “Not with braided hair and gold or pearls or costly garments,” affirms Paul, “but rather by means of good works, as is proper for women making a claim to godliness” (1 Timothy 2:10). The apostle, later in this letter, as he describes under what conditions widows might be on the church’s “list,” gives us an overall idea. She qualifies if she has “a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints’ feet, if she has assisted those in distress, and if she has devoted herself to every good work” (1 Timothy 5:10). The “good works” of a godly woman are exhibited in the overflow of a true servant’s heart: a willingness to extend herself on behalf of others, and a willingness to carry out even the most “lowly” of tasks. And, yes, “good works” require WORK!


• Demeanor - The Christian woman is a new creation in Christ. Gone is any semblance of a loud-mouthed hussy fresh from the bar scene. “Let a woman,” explains the apostle, “quietly receive instruction with entire submissiveness” (1 Timothy 2:11). Intelligent questioning and an unchallenging demeanor befit this woman. “Let it be the hidden person of the heart,” similarly stated the apostle Peter, “with the imperishable quality of the gentle and quiet spirit, which is precious in the sight of God” (1 Peter 3:4). These instructions apply to a woman “making a claim to godliness”; of course, if she makes no claim to godliness, this need not apply.


• Authority - In his first epistle to the Corinthians, the apostle states the order of authority: “But I want you to understand,” he said, “that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ” (1 Corinthians 11:3). Christ has no issue in submitting to the Father, so the man should have no problem in submitting to Christ, and the woman should have no problem in submitting to the man. “But I do not allow a woman to teach or exercise authority over a man, but to remain quiet” (1 Timothy 2:12). No matter how it is “pitched,” women have no place in leading the audiences in Christian assemblies, in preaching or in teaching or in singing.

The forces of darkness have long been at work in “overthrowing the existing social order.” Because Western Civilization was, in a broad sense, Bible-based, and its foundational philosophy provided the basis for freedom in teaching and practicing the scriptures, from the perspective of those who are promoting “the new world order” that foundation must be destroyed. A key part of that overthrow is the fundamental God-ordained relationship between men and women, and their respective roles. “For it was Adam who was first created,” Paul reminds Timothy, “and then Eve” (1 Timothy 2:13). While the supposed goal of “leftists” in the modern world is “empowering woman,” the actual purpose is to devalue men. When men are devalued, women also are actually devalued as well, families are thrown into chaos, and the “existing social order” is destroyed. It is therefore understandable that one of the major Communist holidays is International Women’s Day on March 8. Congregations should not allow themselves to be pulled into the modern public agenda, but simply follow scripture and explain its tenets to those being converted to Christ.

“But from the beginning of Creation,” said the Lord Jesus Himself, quoting from Genesis, “God made them male and female” (Mark 10:6). Only in a world gone crazy would a person be able to be persuaded that someone could “choose a gender” or be able to tell other people by what pronoun he (or she, for clarity in today’s world) wished to be addressed. A boy is born a male, and a girl is born a female, and nothing earthly is going to be able to change much more than some surface body chemistry or some changes by surgery. The way the bones are shaped and the way the brain is “wired” cannot be changed; God made mankind “male and female.” Since God made them “male and female” from the beginning, there are also some built-in roles; females are destined to be mothers and homemakers, and males are destined to be fathers and bread-winners. The scripture has much to say about how both husbands and wives are to conduct themselves, but the roles are spelled out. In a society being increasingly driven by a “woke agenda,” fomented by forces that would bring about “a great reset” and “a new world order,” the teaching of the scripture is castigated and ultimately censored. God and His word, however, are unchanging!

• Male leadership in the assembly - “I do not allow a woman to teach or exercise authority over a man, but to remain quiet,” states the inspired apostle Paul. There is no room for a “Marge in charge” in the assembly of the saints; women voluntarily need to take a step back, and be content with the male leadership guiding, teaching, and preaching. The apostle has a “cultural” argument to bring forth here: “For it was Adam who was first created, and then Eve” (1 Timothy 2:13). The culture on which Paul bases his statement is the culture that began with Adam and Eve! Another point in his argumentation: “And it was not Adam who was deceived, but the woman being quite deceived, fell into transgression” (1 Timothy 2:14). The conclusion to be drawn here in the argumentation is that women have a little more tendency to be deceived (by their emotions for example) than men, and therefore spiritual leadership rests with the men.


• Primary role of women - When God created the human race as consisting of male and female, He designed the interrelationship to be complementary rather than competitive. Someone has to be the provider for the home, and someone has to be the keeper of the home. Since women are the ones who give birth to children, and children need their mothers early on, it makes sense that they would be the keepers of the home. “But women,” avers Paul, “shall be preserved through the bearing of children if they continue in faith and love and sanctity with self-restraint” (1 Timothy 2:15). This pretty clearly does not mean that a woman must have children or she can’t have eternal salvation; it is a statement on the apostle’s part about women’s carrying out their God-given role of being the keepers of the home.

Christian men are to be godly, lifting up “holy hands,” not engaged in wrath or dissension. Christian women are to exhibit an intelligent (using discretion in dress and conduct) demeanor and lifestyle, giving the appropriate honor to the Christian men with whom they associate. They are to be examples of what a faithful woman should be, serving and honoring God and His word. They are to be depositories of scripturally defined love in the family and in the church of God. These daughters of God are likewise to be holy (in sanctity) in all their behavior. And the word also stresses that they are to be examples of self-restraint, using discretion or good judgment in their disciplined character and lifestyle.

The church has been designed by God. It was designed before the foundation of the world and existed in God’s mind so that its substance could cast the shadow backward in earth’s time to the Old Testament foreshadow. The old covenant tabernacle and its appurtenances were called “the copies of the things in the heavens” (Hebrews 9:23). The substance (“the things in the heavens”) must be in existence in order for a copy to be made. As the tabernacle and the temple of Solomon were clearly designed by God, it is also therefore clear that the church of God was designed by God.

The building of the tabernacle was overseen by Moses. “Moses,” said Hebrews’ author, “was warned by God when he was about to erect the tabernacle” (Hebrews 8:5). This warning came in the words of a strict command, as the writer of Hebrews quotes from the Old Testament narrative: “ ‘See,’ He says, ‘that you make all things according to the pattern which was shown you on the mountain.‘ ” The tabernacle was built by Moses; the church is to be built by Christ, as He commented to Peter, “Upon this rock [the bedrock confession that Jesus is the Christ] I will build My church” (Matthew 16:18). As Moses was commanded to build according to the pattern shown him, even more so would Christ build according to the pattern given Him by the Father. “Christ is faithful as a Son over His house, whose house we are” (Hebrews 3:6).

Jesus, following His crucifixion and resurrection, ascended to the power position at the right hand of the Majesty on high. At the same time, He was positioned spiritually as the chief cornerstone in the true temple of God. The church, then, is built “upon the foundation of the apostles and [new covenant] prophets, Jesus Christ Himself being the cornerstone” (Ephesians 2:20). The apostles and prophets built according to “all that Jesus commanded” (Matthew 28:20). The result is a complete set of instructions in the writings of the New Testament for how the church of Jesus Christ is to continue to be built. If Moses was warned with regard to the copy of the church, how much more are moderns warned to build according to the instructions given them in the completed word of God!

The church of the Lord is not a physical building, but it consists of individual spiritual building blocks or stones called Christians. “You also,” was the apostle Peter’s instruction, “as living stones, are being built up as a spiritual house” (1 Peter 2:5). These “living stones,” however, are not to float aimlessly about on the surface of planet earth; they are to be organized into congregations that regularly assemble. These local assemblies are to be organized according to the instructions given in the New Testament writings. When Paul wrote to the congregation at Corinth, he reminded them that “as a wise master builder I laid a foundation, and another is building upon it. But let each man be careful how he builds upon it” (1 Corinthians 3:10). He further adds, “If any man destroys the temple of God [the local congregation in this context], God will destroy him” (1 Corinthians 3:16).

The apostle Paul did not organize one congregation one way and have a different plan of organization for another local church. He mentioned to the church in Corinth that he was sending Timothy to straighten out a few things that had gone awry. “He will remind you,” Paul assured them, “of my ways which are in Christ, just as I teach everywhere in every church” (1 Corinthians 4:17). Not only did Paul establish congregations with the same practices and doctrines throughout the first century world, but the other apostles did the same. When the apostle Paul met the apostles Peter and John in Jerusalem as recorded in Acts 15, he found that they were laying the same foundations, and they “gave to me and Barnabas the right hand of fellowship” (Galatians 2:9).

When Paul therefore gives Timothy instructions on overseers, these are the same instructions given to all the congregations by all the apostles. And they are the same instructions given to evangelists and congregations today!!

When Paul met with the elders of the congregation of Ephesus in Miletus in what is now southwestern Turkey, this was part of the conversation: “Be on guard for yourselves and for all the flock,” he exhorted, “among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood” (Acts 20:28). As the apostle Paul introduces the topic of overseers in his first letter to Timothy, it is worth recalling that elder (older man), bishop (overseer), and pastor (shepherd) are different descriptions of the same office in the local congregation. These are the men who, in conjunction with evangelists (preachers), guide the local congregation. Because overseers are appointed by evangelists, the instructions to Timothy are relevant today in the process of selecting elders.

• Desire to do the work - When it comes to guiding the flock of God through the maze of doctrinal issues, keeping them on good feed instead of weak or harmful spiritual nutrition, or protecting them from wolves and other predators, there is much work for the overseers of a congregation. Thus the apostle emphasizes, “It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do” (1 Timothy 3:1). Clearly, one of the prime qualifiers for the office is that the man must desire the work rather than aspire to the position. This is a major issue, since history shows that the men who were driven by “position ambition” ended up making a distinction between “elder” and “bishop,” and unscripturally elevating the office of “bishop” over the office of “elder” in their already twisted turn away from primitive Christianity. A man who truly desires the work will have demonstrated that by already doing most of the “behind-the-scenes” work that an overseer would do: having Bible studies in homes to educate and strengthen the saints, having a portion of his time devoted to reaching the lost, developing the skills of helping saints and their families through the multitude of issues that challenge the nuclear family, and having acquired the interpersonal and communication skills necessary to share publicly and privately his own knowledge of the scriptures. A man who is primarily interested in doing the “visible” aspects leading up to the position of eldership is a dangerous man; he does not desire the work!


• Aspiring to the office - “Aspiring” has to do with an upward reach, a willingness to put in hard work now in the hope of reward or goal later. A person who wants to be a doctor, for example, must receive the necessary education and training over a period of years before he is ready to begin to realize his aspirations. Question: what is more important, the office or function of a doctor for the physical side of man; or the office or function of an overseer for the spiritual side of saints? The man who aspires to the office of overseer must be willing to go through all the training and education necessary for him to be able to carry out the functions of that office.


• “Overseer” - A person who “oversees” is a person who makes sure everything is functioning as it should; he could also be described as a “manager.” A true bishop does his part to make certain that all the “moving parts” of a congregation work together and accomplish what needs to be done. He is responsible for the overall attitude and atmosphere of a congregation. He is responsible for the training of teachers and development of future leadership. He is responsible for making certain that the local congregation stays true to new covenant doctrine. He is, and very importantly, responsible for the church’s maintaining its commitment and vision to seeking and saving the lost.

The office of overseer is critical in the stability of a congregation over several generations. That office is worthy of a young man’s aspirations, and worthy of his commitment to all the training and skill-development necessary for him to be an effective overseer in the future. And he must also remember that it is commitment to work.

The apostle Paul is taking some time to list some of the qualities that man must possess in order to be appointed an elder (or bishop). The purpose of listing these qualities is to form a set of guidelines to illustrate the character of the man rather than a mere checklist of externals. These are brought forth against the backdrop of a man who aspires to do the work of a bishop; the man must first be interested in serving the Lord, in keeping the mission of the church as seeking and saving the lost, and he must truly love the eternities of the sheep for which he will be their shepherd.

• Above reproach - One of the first qualities on the list in assaying the character of the man who is being considered for the office of overseer is that he “must be above reproach” (1 Timothy 3:2). This means that any charges that might be brought against this man by his enemies or detractors would simply fall to the ground because there would be no solid basis for them. This is important because overseers are highly visible leaders in a congregation function in accordance with the directives of scripture. Disgruntled members or members who are going to undergo discipline must not be able to secure a foothold to direct criticism toward the church leadership, which grumblers generally do in order to divert attention away from themselves.


• Temperate - The core thrust of “temperate” is to be free from the influence of alcohol (which is why it is often translated “sober”), but the broader meaning in its application to the office of overseer has to do with being able to think clearly and evaluate issues in their relative order of importance. There has to be a great deal of “mental control” for the elder to function dispassionately in many situations, and to keep the congregation on its God-ordained course.


• Prudent - Prudence and discretion involve using good judgment. People in the congregation are described as “sheep,” and sheep have to be led rather than pushed. Much “good judgment” is necessary when the eldership is dealing with the saints in the congregation, in motivating them, in interacting with them intelligently, in providing an atmosphere of spiritual growth and sustenance, in thinking ahead.
• Respectable - Just as the godly woman is to be discreet in her choice of clothing, and modest in her exhibition of herself in accordance with the time and customs wherein she lives, so the bishop is to be discreet in his interaction with people, and he is to be modest or respectable in his exhibition of character. He is able to engage socially with people in accordance with the manners and customs of the times and the culture in which he negotiates, and his honesty, integrity, and uprightness of character garner for him respect from those around him.
• Hospitable - The root meaning of this term is “love for strangers” from the Greek, and similar for the Latin roots of “hospitable” (enjoying the company of guests or strangers). The home of the bishop or pastor is a welcoming one, which draws people into discussions about Christ and their own spiritual growth.

All the above are “people-oriented” terms. They illustrate the persona of one who has good people skills, one who has overall good judgment in his interaction with fellow men and fellow saints, and one whose character cannot be legitimately attacked. He does not have to thrust himself forward as a leader; his leadership qualities shine through and brethren automatically look to him for direction and wisdom. The true elder can engage socially with older saints, he can intersect well with younger brethren and couples, and he can have positive interchanges with children as well. He is drawing people in rather than pushing them away. The same qualities we see exhibited in Christ in the sacred writings!

The office of overseer or bishop requires that the office-holder be a “people person.” Disciplined in thought, speech, and action, this man exhibits leadership in his bearing and his conduct. He uses good judgment in his interaction with the saints, there are no legitimate complaints against him, and his home is a welcoming environment for brethren locally or in transit. But that is not all.

• Not self-willed, etc. - The apostle Paul’s letter to Titus also notes some character qualities that an overseer must possess. “For the overseer must be above reproach as God’s steward,” Paul notes, echoing some of what he had mentioned to Timothy, “not self-willed, not quick-tempered…not pugnacious” (Titus 1:7). A person who would have the appellation “self-willed” would be someone arrogant and hard-headed, someone who would not be willing to sit down for a reasonable discussion; the bishop must be someone with sufficient compassion to give those with whom he works a fair hearing. Nor can he be quick-tempered; a “bad temper” or “quick temper” is actually a defense mechanism an individual has to isolate himself from important personal interactions with others. It is not befitting for the general Christian not to be able to govern this passion, much less someone in a leadership position. “Not pugnacious” shows up in both the lists to Timothy and Titus, along with words like “uncontentious.” Some people like to escalate tensions, so that the opportunity for verbal violence breaks out; such a one is “pugnacious” (the root “pug” is the same as in “pugilisim,” which is boxing or fist-fighting). The true shepherd, following in the footsteps of Jesus, is “gentle,” and in strength of character able to sooth things down, and provide an atmosphere for providing solutions rather than reveling in problems. The letter to Titus includes, parallel to the points in 1 Timothy, that the bishop is described as “loving what is good, sensible, just [fair], devout [holy], self-controlled” (Titus 1:8). This man is clearly in control of himself, so that he can engage in “crowd control” and provide great leadership in any situation.


• Ability to teach - Paul remarks to Timothy that the elder must be “able to teach.” His comments to Titus give more information on what the apostle’s thoughts were on that topic: the bishop must be “holding fast the faithful word in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict” (Titus 1:9). Such a man must have had some years of experience in personal studies as well as public expositions, converting the lost and edifying the saved. He must be skilled in the use of the word of truth in order to exhort in sound doctrine; he must be able to think clearly to expose the false propositions of those “who contradict.” He must be able to reason correctly, express his thoughts precisely and concisely, and engage in the disputation which necessarily comes with all important doctrines. This man cannot be appointed to the presbytery [eldership] simply because he is a big financial contributor.


• “Free from the love of money” - The comments in Titus include “not fond of sordid gain,” whereas in Timothy the scripture records “free from the love of money” (Titus 1:7; 1 Timothy 3:3). There can be quite a bit of financial resources flowing through the local congregation as it engages in its various ministries. It is absolutely critical, therefore, that the bishop not be interested in any illicit pecuniary gain. It calls to mind the apostle Paul’s comment of exhortation to the elders of Ephesus, “I have coveted no one’s silver or gold or clothes” (Acts 20:33).

The bishop must truly be interested in the work, and therefore interested in the people. He will clearly develop the personal and communication skills necessary for him to provide the proper leadership for the local congregation. He will become skilled in teaching and preaching the word of God, and knowledgeable in exhorting in sound doctrine and refuting falsehoods. And he will be personally disciplined financially, and a contributor rather than a drone.

Overseers, or bishops [always a plurality], intelligently and spiritually guide and govern the local congregation. These are the men who provide, by God’s design, the flywheel of momentum in evangelism and sound doctrine from one generation to the next. “Be on your guard for yourselves and all the flock,” the apostle Paul warned the elders of Ephesus. “I know that after my departure savage wolves will come in among you, not sparing the flock, and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. Therefore be on the alert…” (Acts 20:28-31). These men keep the congregation trained in sound doctrine, and they have the solid character base which enables them to speak with doctrinal authority. Hence, they must be good family men, and Paul has some things to say about that.

• Husband of one wife - Both the epistle to Timothy and to Titus contain the expression “the husband of one wife” in reference to bishops (1 Timothy 3:2; Titus 1:6). The bishop “must be” married!! The bishop cannot be a polygamist, and he will be free of a lot of unnecessary baggage if he has never been divorced.


• Children - Raising a godly family is clearly part of the training ground for the future shepherd. He must have “children who believe,” is Paul’s comment to Titus, “not accused of dissipation or rebellion” (Titus 1:6). The overseer [manager] must be “one who manages his own household well, keeping his children under control with all dignity” (1 Timothy 3:4). The proper training of children obviously impacts their adult lives, and the future bishop and his wife need to be a tremendous team in nurturing and directing their charges in the discipline and instruction of the Lord. Children, particularly as they grow toward adulthood, need to be “managed” rather than micro-managed. The manager needs to recognize abilities and capabilities of each of those whom he oversees, and needs to put them in positions where they can function and grow. The apostle asks a great and important question: “If a man does not know how to manage his own household, how will he take care of the church of God?” (1 Timothy 3:5). This has to be done “with all dignity”; children are like trees in this sense–they grow up straight through the application of constant pressure rather than an occasional kick. The raising of a Christian family is the training ground for the future bishop.


• Alcohol issues - Both letters contain the phrase “not addicted to wine” (1 Timothy 3:3; Titus 1:7). Many new converts coming into the body of Christ are coming in seeking victory over alcohol and drug “addiction” issues. For their benefit, the best policy of any church leader is total abstinence of alcohol, marijuana, or other mind-altering substances.


• Devil issues - There is a general understanding that the devil, before he was cast out of heaven, ended up with an overinflated picture of who he really was. Paul uses this understanding to make a couple of points. He says that the bishop must not be “a new convert, lest he become conceited and fall into the condemnation incurred by the devil” (1 Timothy 3:6). Too high a position too soon without the appropriate sacrifice and suffering to get there often results in those people getting all “puffed up.” The devil, everyone needs to remember, eventually got booted from heaven. The apostle adds, “And he must have a good reputation with those outside the church, so that he may not fall into the reproach and the snare of the devil” (1 Timothy 3:7). While the world’s perspective is not always correct, if a person is known around town as “Freddy the Freeloader” or “a ladies’ man,” he is not a fit candidate for the office of bishop.

All of these qualities listed in 1 Timothy and Titus paint a picture of a man who has done a good job with his family, is known to be of high reputation within and without the church, and can manage people and operations. When the early church moved away from evangelists’ requiring these qualifications for a man’s being a bishop, then the destruction of the primitive church occurred, and the Catholic perversion began developing.

The word deacon means “servant.” It is a diakonos type of servant rather than a doulos type of servant. The first is like one who waits on tables at a restaurant, the second is a slave or a bond-servant, a slave by choice. Diakonos is a broad word, used in all kinds of service-types of contexts in New Testament writings; it primarily describes the relationship of the “server” to the work he is doing as contrasted to doulos, which more generally describes the relationship of the one doing the work to his master. But there is what might be called a “special servant” who works in the congregational setting, which the translators generally render “deacon,” the Anglicization of diakonos. For example, when the apostle Paul greeted the congregation in Philippi, he spoke of “all the saints in Christ Jesus who are in Philippi, including overseers and deacons” (Philippians 1:1). Deacons, along with the elders, are signaled as those holding a special office in the midst of the brethren.

• Some qualities - “Deacons,” enumerates Paul, “must likewise [as in the case of bishops] be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain” (1 Timothy 3:8). “Not double-tongued” stands out as an additional thought. Deacons must not be the kind of men who bend to please the audience, saying one thing to one group of people, and saying the opposite to another.


• Spiritual examples - Paul points out that deacons must be those “holding to the mystery of the faith with a clear conscience” (1 Timothy 3:9). Again, “the mystery of the faith” is an interesting expression. “Mystery” has to do with something that has been hidden in the past but now has been revealed. Mankind has the ability to observe, and to reason about what he observes. But the combination of observing and reasoning will not produce any information about the spiritual realm, the realm of “faith.” “Faith,” in this case, refers to the saints’ believing what the scripture says about the unseen realm. Hence, “the mystery of the faith” refers especially to the revealed new covenant teachings, the apostles’ doctrine. Those who would serve as deacons must be those who stand firm in the faith, and who also maintain clear consciences in the sight of God Almighty.


• Tested - The basic principle running through new covenant teaching on leadership is that a Christian must be doing a lot of the work voluntarily before being formally granted the office. In the case of deacons, “these also must first be tested; then let them serve as deacons, if they are beyond reproach” (1 Timothy 3:10). It’s okay for the prospective deacons to be given training projects and assignments; if they pass, they can be deacons, and if not, they can’t.


• Women - “Women must likewise be dignified,” notes the apostle, “not malicious gossips, but temperate, faithful in all things” (1 Timothy 3:11). Whether the apostle is referring to women who serve or deacon’s wives is not entirely clear; whatever the case, they must comport themselves in a professional manner—disciplined and faithful. Deacon’s wives would be privy to a lot of private information, and would have to be the kind of ladies who could keep their mouths shut about stuff that is nobody else’s business.


• Family - Deacons have the same family requirements as elders, except that their children do not have to be old enough to be described as “children who believe.” “Let deacons be husbands of only one wife, and good managers of their children and their own households” (1 Timothy 3:12).

What do deacons do? In a large congregation such as in the cases of many new testament congregations (Jerusalem: 3000 immersed on Pentecost, then 5000 men, then “multitudes”), there would be many major projects the elders and evangelists would not be able to supervise properly. Deacons would be those valuable, trustworthy men who could get any project done or situation handled that the other leadership couldn’t get to. “For those who have served well as deacons obtain for themselves a high standing and great confidence in the faith that is in Christ Jesus” (1 Timothy 3:13). These are spiritual rewards in Christ worth a dedicated saint’s time and life!