The Preacher Pollard Blog

Widows In God’s House (5:1-16)

Neal Pollard

Paul draws out the analogy of the church of a household by speaking of the different demographics that make up this spiritual family. Like a typical home, the church has “fathers,” “mothers,” “brothers,” and “sisters.” Timothy is urged to treat older men, older women, younger men, and younger women appropriately, “with all purity” (2). Out of this household, Paul focuses on a special group of people. He writes, “Honor widows who are truly widows” (3). His instructions center around how to do that. 

The physical family leads the way (4,8,16). Paul appeals to the loyalty that ought naturally to exist in the widow’s children and grandchildren. He calls it making “some return to their parents” and further deems it “pleasing in the sight of God” (4). Negatively, the failure of a widow’s family to take care of outstanding needs she has is summarized as having “denied the faith and is worse than an unbeliever” (8). He concludes the whole discussion saying her relatives are charged with caring for her (16). Occasionally, I have seen a family shirk its duties to its widowed mom and grandmother, wanting the church to do this. Paul highlights the immorality of such neglect. 

The “true widow” has qualifications to meet (5-6,9-10). The bulk of the instruction is for the church to properly conduct itself in determining women who meet this need. As with other groups earlier in the letter–elders, deacons, women, and preachers–she must be qualified to attain the “title” of “widow indeed.” 

First, look at her relationship with God as best as it can be seen (5-6). Does she set her hope on God (5)? Is she faithful in prayer (5). Does she reject self-indulgence and worldly pleasure (6)? 

Second, look at her relationship with people (10). Does she have a reputation for good works? Did she provide for the needs of her children (cf. Prov. 22:6)? Was she hospitable, showing compassion? In short, has she “devoted herself to every good work”? 

Third, look at her personal circumstances (9). Is she at least 60 years old? Was she a one-man woman (or, did she have only one husband)? This qualification is a bit difficult to decipher, as it can be translated either way. Consider these thoughts. “Does this mean that she is married only once (TEV, compare JB ‘who has had only one husband’) or that, regardless of the times she had gotten remarried, she has always been faithful to whatever husband she had? In other words, is the focus here on the number of husbands (one) or faithfulness in the marriage relationship?” (Arichea and Hatton, UBS Hdbk, 118). “Does this mean that a woman was unqualified for church-supported ministry if she had been married twice? This seems unlikely or Paul’s encouragement to younger widow to remarry would have disqualified them for this special service in their older years. Instead, being a ‘one-man woman’ speaks of faithfulness and loyalty” (Larson, Holman NT Comm, Vol 9, 223). Any marriage she was in had to have been one approved by God (Mat. 19:9-12). Was she faithful and devoted to her husband(s)? If so, she would be qualified. 

The “younger widow” is not to be “enrolled” (11-15). Considering the life expectancy in the first century (see note below), a woman might be left without her husband at a young age. Paul excludes her from church support. She will likely get remarried (11) and her relative immaturity might cause a black eye to the local church before a watching world. Being financially supported, though young and healthy, could produce idleness, gossip, and even full-fledged apostasy. Instead, Paul urges such women to remarry, have children, and generally concentrate on serving the Lord rather than turning aside, by default, to Satan. 

The church has an obligation to care for widows. For the widow who “qualifies,” the church is to “be burdened” (16). However, these safeguards are given to keep the church from being taken advantage of either by the widow or her family. While our culture and country may have produced some means like retirement and social security that keep widows from destitution, the church, led by her elders (17ff), will know the circumstances of all the sheep to the degree that they will find and help any who otherwise face destitution. This is part of “pure religion” (Jas. 1:27). 

NOTE: There is little firm information about the collective lives of those who lived in the first centuries BC and the first centuries AD, but the conjecture is that the average life span was about 35 years. The 35-40 average life span of people in the Western world held true through the Dark Ages, the Middle Ages, the Renaissance until the 19th and 20th centuries when modern medicine and its life-preserving discoveries began in earnest (for more: click here). 

Barometers For Our Beliefs (4:6-16)

Neal Pollard

In contrast to the false teachers Paul addresses in the first few verses, Timothy was to be different. Note the imperatives in this lengthier paragraph (6-16): “Have nothing to do with” (7), “command” (11), “teach” (11), “let no one despise” (12), “devote” (13), “do not neglect” (14), “practice” (15), “keep a close watch” (16), and “persist” (16). The young preacher had much to concentrate on to help God’s house flourish and succeed. For Paul, helping others begins by strengthening our own faith. We cannot help others become what we are not. This is not just true of preachers, but all Christians. This half of the chapter contains some important barometers for our beliefs.

The content we should believe. Walk through the chapter and see how many words Paul uses to describe God’s Word. There is “the faith” (1,6). This is not talking subjectively about what we personally believe, but objectively about something outside ourselves that we can stay true to or abandon. Nowhere does the Bible endorse each of us deciding what we’ll believe and having our own set of beliefs. There is “the truth” (3), what is real and genuine and what is verifiable in contrast with what is false. There is “the word of God” (5), the source of truth. There is “sound doctrine” (6), healthy and fit teaching as opposed to bad and deformed.  There is “teaching” (13,16), instruction in a formal or informal setting. There is “prophesy” (15), an inspired utterance from God. There are “these things” (15), the specific matters Paul addresses here. See how God has given us so much to help us know and understand His Word? Paul’s point is that God has made His word knowable, measurable, and identifiable. The outcome is powerful in our lives when we find and know these things. 

We must concentrate on what we believe. One is not passive in the process of building faith. Throughout the chapter, Paul tells Timothy about the sweat equity he must put into it. This involves sharing our faith (6), giving attention (13), and being absorbed in these things (15).. God wants us to find the truth, but He also wants us to show Him we’re serious about it. Where does our study of Scripture fit into everything else? Every goal we find worthwhile and we desire to achieve, we work hard to get it. If we want what only God can give us through His word, we have got to “labor and strive” (10).

There are consequences to what we believe. By nature, we are inclined to want to know the payoff for our efforts. Are there tangible benefits that follow investing in our faith in Christ? Paul mentions five in this chapter.  

The truth nourishes us (6). The more we take in, the healthier we will be. If we fill our minds with ungodliness, we will be ungodly. If we fill them with God’s nourishing word, we’ll be profitable to God and man. 

The truth leads us to godliness (7-8). Nothing should replace God as our obsession, including things like bodily exercise. Disciplining ourselves for the purpose of godliness benefits us now and eternally. 

The truth leads to hope (10). It seems like the world gets more hopeless and anxious each day. If we believe that this life is all there is, that there is no higher power we can appeal to, that we’re just an accident that the universe caused, this reaction is inevitable. But faith in God’s Word can keep us going in circumstances that might make most people give up! 

The truth leads to progress (15). Paul says that if Timothy stayed with the Scripture, people would be able to tell the difference in his life. You can be around somebody for a little while & pretty much know what’s most important to them. Paul indicates that Timothy’s life was a progress report that others could look at & see how he was growing. When we are growing in our Xian life, people can tell–and that is tied to what we believe. 

The truth leads to salvation (16). Paul wants Timothy to persevere in how he lived and what he taught. It was the way for him to be saved and for others who he influenced could be saved. It meant being an example of the believer (12). It meant not neglecting the abilities God had given him (14). What we believe is directly tied to where we live eternally. 

All of us are living by some belief system. What we believe matters everything (Matt. 7:24-27)! Paul urges us to believe the truth.

THOSE WHO LEAVE GOD’S HOUSE (4:1-6)

Neal Pollard

Paul points out a basic concern at the beginning of this chapter, that “some will depart from the faith” (1). Depart means to revolt or rebel against authority or to draw away. This is not the same as mistakenly taking the wrong street in an unfamiliar area and getting lost. This is like premeditatedly deciding to go to a forbidden or dangerous place. Paul tells us how to know if we are in danger of falling away from the faith.

Who are we listening to (1)? Paul mentions two sobering and scary sources–“deceitful spirits” and “doctrines of demons.” He’s not talking about Satanic worship or the occult. If only it were that easy. Instead, it is any of the ways he peddles his values and beliefs. In 2 Corinthians 11, Paul tells us Satan disguises himself as an angel of light (14). It might be coming and preaching another Christ than the biblical Christ (2 Cor. 11:4) or by disguising themselves as servants of righteousness having deeds that don’t match (2 Cor. 11:15).

In this chapter, Paul contrasts the Holy Spirit and deceitful spirits (1), sound doctrine and the doctrine of demons (1), and godliness and worldly fables (7). Our world tries to tell us one belief is as good as another, but the inspired Paul refutes this. Today, people say things about Christ and claim things to be right that don’t come from God and there’s only one other source. It includes some of the areas Paul covers in this letter, things that are contrary to sound teaching (1:10) and things he covers later in this chapter and the rest of the letter. There are specific issues about church leadership, morality, money, caring for widows, and more. Who are we listening to about these? The culture? The larger religious world? Those who tell us to go with what we feel?

How do our beliefs effect our hearts (2)? Paul says these false teachers were hypocrites, professing one thing and practicing another. They are liars, and they had killed their conscience (Eph. 4:19). If we listen to their false teaching, we will follow in their steps. 

Do my beliefs harmonize with Scripture (3)? These teachers peddled two outrageous ideas: you cannot get married and you cannot eat certain foods. In these instances they were binding things God had not bound. They were making obedience harder than God did. Any change from God’s message, whether adding to it or taking from it, will skew our beliefs. Paul presents rational, biblical counterpoints to these teachers’ legalism. 

The antidote to abandoning the faith is being trained in the words of the faith and of the good doctrine we have followed (6). We cannot depend on someone else to tell us what is right and wrong. We must stay in the Word and be Bereans (Acts 17:11).

Behaving In God’s House (3:14-16)

Neal Pollard

This little section has been observed to be a bridge between the guidelines in 2:1-3:13 and the warnings about false teachers that follow (Lea and Griffin, NAC, 121). In this bridge is Paul’s personal expression of his desire to visit Timothy at Ephesus (14), the statement of purpose for writing (15), and the inclusion of what is almost certainly a hymn about Christ sung by the early church (16). While brief, this is a vitally important section.

Paul’s writing is about personal conduct (15). While that conduct is in relationship to the church as a whole, each one has an individual responsibility in it (cf. Eph. 4:16). Paul says these instructions can be known. “Oida (the word for knowledge here, NP) often connotes not only having knowledge but also being able to understand that knowledge” (Garrett, LTW, np). Paul suggests that the things he wrote about were comprehendible, able to be learned and incorporated. The crux of these “knowable” things is how to behave in God’s house. This applies to both works and word. What a contrast to those who deny that there is objective truth that is objectively knowable (cf. John 8:31-32).

Paul’s writing is about the organization of the church (15). What is the household of God? It is the church, which was established on Pentecost (cf. Acts 2:47; 5:11; 8:1; etc.). It is spoken of here and elsewhere as singular in nature and uniform in belief and practice. It is the church of the living God, a reminder that this distinguishes it from every other organization. This institution is divine in origin (Mat. 16:18), eternal in scope (Eph. 3:9-11), and precious in value (Acts 20:28). Woe is me if I disparage it and speak ill of it, the bride of Jesus (Eph. 5:22-33). Woe is me if I try to alter or remake it in the image of anything else. It is the church, the pillar and buttress of the truth. The church is responsible for standing under and supporting the truth. Do we emphasize this enough? We have a divinely-given responsibility to uphold the truth of Scripture. What of churches who accommodate their beliefs to the shifting sands of society? What of those who bow to the pressures of the world to conform (Rom. 12:1-2)? Now, think of all of this as it relates to the content of this epistle. It contains teaching and positions which many, in the name of Christ, deny and change. Paul wrote 1 Timothy as a countermeasure to such efforts!

Paul’s writing is about the Christ of the church (16).  Now to the motivation piece. What will soften our hearts to want to do everything God’s way? Why conform even to unpopular doctrines? Take a gander of the “mystery of godliness.” Godliness is the goal. Jesus is the incentive.

That there is a distinct pattern to this short list in apparent, as Lenski points out: “‘In flesh’ and ‘in spirit’ form a pair. ‘Angels’ and ‘nations’ are counterparts; so also are ‘in (the) world’ and ‘in glory.’ The verbs ‘was preached’ and ‘was believed’ are correlative. ‘Angels—nations—world—glory’ form a chiasm: the angels and the glory are placed first and last, nations and world in the middle, a plural and a singular in each” (609). So there is the universal witness, in heaven and earth, to the unique greatness of Christ. But, there is also a chronological progression in this hymn. Together, they form this wonderful “mystery of godliness.” First, there is the incarnation (John 1:14; Ph. 2:8). Second, there is His vindication. I do not believe Paul is saying Jesus is justified by the Holy Spirit, but instead He Himself in His spirit was justified. How? He was declared righteous by God (Acts 2:36; 5:31; 1 Jn. 2:1). When? At the resurrection (Acts 2:36). Again, Lenski is helpful–“Men had nailed him to the cross, condemned him to the cross as one accursed of God, for to be hung on wood meant to be declared accursed of God; him God raised from the dead, him God thereby declared righteous” (611). Third, there is the angelic witness. Truly, they saw the incarnation and resurrection from heaven. They also testified to both on earth (Luke 2:13; 24:4). Fourth, there is the apostolic proclamation. They were the first to take on the Great Commission (Acts 1:8), a torch soon passed on to all the disciples (Acts 8:4). Fifth, there is the global acceptance. No, not that all who heard believed and obeyed. All will believe some day (Ph. 2:9-11), but not while time still stands (Mat. 7:13-14). But the gospel went to the whole world (Col. 1:23; 2 Th. 1:10). Sixth, there is the glorious ascension (Mark 16:19; Acts 1:9). From His entrance to His exit, Jesus perfectly fulfilled His eternal, divine rescue operation!  For all these reasons, He deserves our humble obedience and conscientious effort to follow His revealed will. 

Servants In God’s House (3:8-13)

Neal Pollard

Paul transitions from elders to deacons with the word “likewise” (in the same way)(8). He does this when moving from men’s to women’s role in the public assemblies (2:9) and again when shifting to speak of a specific group of women in verse 11 of this paragraph. “Deacon” is an anglicized form of the word “diákonos,” defined by the Lexham Theological Wordbook as “A leader in the church who is committed to serve God through meeting the needs of the Church, characterized by a disposition of humility and self-sacrifice” (Smith, np). Outside of this passage, the formal office (ministry) of deacons is noted in Philippians 1:1. “The deacons in this sense were helping or serving the bishops or elders, and this is why they were probably called deacons. They did not, though, possess any ruling authority as did the elders” (Zodhiates, np).  The arrangement in Acts 6:1-4 almost certainly represents what the work of deacons looked like throughout the first-century church. A special need arose, and men who met spiritual qualifications were selected to discharge the task. The fact that “deacon” is synonymous with “servant” (as it is usually translated in the New Testament) implies that this is a work, not merely a title.

The “likewise” appears to emphasize that deacons must meet specific qualifications, just as elders do. Their qualifications break into multiple categories, too–moral expectations (8), doctrinal expectations (9), practical expectations (10), and domestic expectations (12). In the midst of the qualifications, there is an enigmatic statement about certain women and the qualities they must possess (we will deal with that in a special supplement below).

Moral expectations (8). Paul lists four. Deacons are to be dignified (worthy of respect; this is an even more intensified word than the call for elders to be “respectable” in verse 2). Louw-Nida clarify that dignified is “pertaining to appropriate, befitting behavior and implying dignity and respect—‘honorable, worthy of respect, of good character” (747). Second, they are not to be double-tongued (hypocritical, insincere, two-faced, etc.). Third, they are not to be addicted to much wine. It should be noted here, as with the elders in verse 3, that Paul is not endorsing or making accommodations for what in modern vernacular we often call “social drinking.” “Addicted” means to hold to, turn to, to turn one’s attention or mind to. A man whose thoughts and mind are constantly turned toward drinking alcohol is unsuited to focus on the sober task of serving the Lord and His people. When we grasp the vast disparity between wine in the ancient world and the fortified alcohol of today, we understand that the two are “apples and oranges.” To reduce either verse as an argument in favor of social drinking totally misses Paul’s point (I submit a couple of articles I wrote for your consideration: Dispiriting Truths About “Spirits”/; What’s So Social About It?). Fourth, they are to have a healthy attitude toward financial matters, “not greedy for dishonest gain.” Take note that Paul is not restricting this to those who steal and cheat in their greed. The compound verb translated this way means “shamelessly greedy for money” (BDAG) or “shamelessly greedy for material gain or profit” (L-N). “Fond” or “eager” probably captures the idea of the word better than “shamelessly” (which we can subjectively twist to suit ourselves). Jesus’ teaching in the sermon on the mount (Mat. 6:25-34) as well as Paul’s teaching at the end of this letter shed more light on this.  In short, deacons are men of moral excellence. Their labors may involve the physical, but they are to be spiritual. 

Doctrinal expectations (9). These are not biblical novices or spiritual milk drinkers (cf. Heb. 5:12; 1 Pet. 2:2). Knute Larson says, “This is a warning against allowing into leadership people who are ungrounded in the Christian faith or who adhere to strange or unfounded doctrines” (Holman NT Comm., 187). A man entrusted with service is going to be a man of influence. His knowledge of God’s Word should reflect this.

Practical expectations (10). Who should be entrusted with special work in the church? Those who have already been proven as workers. Have they followed through and been dependable when asked for assistance? Have they been proactive, self-starters? If calls for volunteers go out, do they step forward? Nowhere are deacons shown to be honorary appointments where men who attend well and have nice families are endowed with this as a title. Instead, workers should be identified when works are identified.

Domestic expectations (12). This qualification is much like the familial expectations made of elders. A special servant should be trusted around women who are not his wife, a man who is discreet, honorable, and pure. They are to be present, involved dads who lead the home and love it like Christ loves the church. 

Who are the women in verse 11? The word for “women” is the general, gender word for female. Context determines if it should refer to something more specific, like “wives” (see verse 12, where the same word is used). The ESV translates this, “Their wives likewise….” Those translators view the women here as the wives of deacons. Here possibilities (list drawn from Petrillo, 44-45) and why they do or do not have merit:

• Wives of elders. The problem is its distance in the text from the qualifications of elders (1-7). It is not in the flow of the reading.
• Wives of deacons. This makes more sense, since Paul is discussing deacons in the verse before and after. One might wonder why Paul has heightened qualifications for a servant’s wife than an overseer’s wife, the latter being potentially of far greater influence. They seem to be a group all to themselves.
• Special female servants appointed by the church. Women certainly served and were recognized for such (see Rom. 16:3). If this existed, we know with certainty that it was not a leadership position where she exercised such over men (2:11-15).  One could be a woman and serve without having an official capacity, and that harmonizes better with the whole of the New Testament’s teaching on her role.
• Widows indeed. Chapter five includes a list of qualifications for widows and this might connect with that, but again we have the problem of text placement. Why mention them here without specifying their status as widows?
• All women. Paul has lauded the important role women play in the church (2:9-10). They influence with their lives, and so Paul lists the same qualities as he does for men who formally serve in official roles of leadership and service. No one excels a godly woman who exerts good Christian character in the church, as she serves and involves herself where God wants her to in His house. I favor this interpretation.

Regarding deacons, their value is clear. They bless their own lives and the house of God by serving well (13). They serve and through such spiritually gain. But this statement can equally apply to all three groups addressed in these verses. That is, it holds true of overseers and Christian women, too. God wants His house to operate smoothly, and role fulfillment is key to that! 

Overseers In God’s House (3:1-7)

Neal Pollard

Paul uses the phrase, “the saying is trustworthy,” five times in the “Pastoral Epistles” (Once each in 2 Timothy and Titus, but three times in 1 Timothy). In this letter, he uses it to establish the trustworthiness of Christ’s mission to save sinners (1:15), the nobility of aspiring to be an elder (3:1), and the timeless, endless value of godliness (4:9). Whenever the phrase shows up, the subject is incredibly important.

Shifting from woman’s role in God’s house, Paul devotes himself to those special men who serve in “the office of overseer” (1). The Greek word is “episkopḗ.” In its generic usage, it means “the act of visiting or being visited, inspected” (Zodhiates, np). The form here, “episkopos,” suggests watchmen, superintendents, overseers (ibid.). Some versions have “bishop” for “overseer.” The word is used in tandem with “shepherd” in Acts 20:28 and 1 Peter 5:2. It is used in tandem with “elder” in Titus 1:5,7 (in Philippians 1:1, Paul pairs “elders” and “deacons” together). Three words give us three characteristics of this work. Elder suggests age and dignity, shepherd suggests care and guidance, and overseer suggests authority and accountability. 

Before Paul tells us what this man looks like, spiritually speaking, he highlights the importance and value of the work. The ESV, RSV, and NIV put “noble task.” The NASB has “fine work.” It is “honorable position” in the NLT and “good work” in the NKJ. Translators are trying to convey the powerful combination of those two words. Truly, “The adjective expresses the excellence, the noun the difficulty of the work” (Lange, Schaff, and Oosterzee,  37). Elsewhere, Scripture tells members how they ought to treat the men who accept the challenge of this work: appreciate them (1 Th. 5:12), esteem them highly in love (1 Th. 5:13), obey them (Heb. 13:17), and submit to them (Heb. 13:17). 

The remainder of Paul’s discussion of the overseer is the set of qualifications which determines who should be selected to serve in this role. These qualifications seem to break down into four categories. Let’s notice them more closely.

The overseer’s relationship with God and himself.  At least nine of these qualifications deal with the man’s personal character. Each one deserves lengthy discussion, but for the sake of time and brevity let us briefly examine them.

• “Above reproach” (2). This means what cannot be criticized and faultless. We can rule out sinless perfection in light of the whole of the New Testament teaching on such (Rom. 3:23; 5:12). On the whole, he is not going to be guilty of a habitual character flaw. Many see this qualification as the generic way of dealing with the qualities that follow. In other words, not criticized in the specific areas that follow. 
• “Faithful to his one wife” (2, NEB). Older English translations have fostered confusion about what Paul is saying here, rendering it “the husband of one wife.” This leads the reader to a completely different conclusion, forbidding polygamists, scripturally-divorced and remarried men, or widowers from serving. The first two would be forbidden from even being in spiritual fellowship with the faithful, and the third exhibited his fitness for the job (or not) while she was alive. Literally, Paul is saying he should be a “one woman man.” He will not have a roving eye, indiscreet with the opposite sex, or flirtatious. I wholeheartedly agree with the following explanation: “It is better to see Paul having demanded that the church leader be faithful to his one wife. The Greek describes the overseer literally as a ‘one-woman kind of man’ (cf. ‘faithful to his one wife,’ NEB). Lenski suggests that the term describes a man “who cannot be taken hold of on the score of sexual promiscuity or laxity” (Lea and Griffin, NAC, 110). 
• “Sober-minded” (2). This means restrained, not given to extremes in behavior; perhaps especially in terms of alcohol (Brannan, Lexham Lexicon, np).
• “Self-controlled” (2). Louw-Nida say this means, “‘to behave in a sensible manner, pertaining to being sensible and moderate in one’s behavior” (752).
• “Respectable” (2). BDAG says is pertain “to having characteristics or qualities that evoke admiration or delight, an expression of high regard for” (561).
• “Not a drunkard” (3). The last four of these personal qualities are stated in the negative, indicating what he will avoid. This is the idea of one who habitually drinks too much and consequently gets drunk. Some translations have “addicted to wine.”
• “Not violent but gentle” (3). Well has this been defined as “one who by reproachful and upbraiding language wounds the conscience of his brethren, a contentious person, a quarreler” (Zodhiates, np). He is not to be a bully. Instead, he is kind, tolerant, gracious, and forbearing. 
• “Not quarrelsome” (3). He is not known to be embroiled in conflict, contention, or controversy. In this and violent is the idea of “one who is quicktempered, carries a chip on his shoulder, is ready with his fists” (Lenski, 585). 
• “Not a lover of money” (3). Consider the words of Simon J. Robinson, who says, “If a man is working every available hour to finance an extravagant lifestyle, his sights are set on this world and he won’t be qualified to lead people who belong to the kingdom of heaven” (Opening Up Commentary, 59). 

This is about character, about how a leader in God’s house deals with himself and devotes himself to God. How serious does he take his Christian life? Does he practice what he wants preached?

The overseer’s relationship with those in his home.Often, in searching for potential elders, we give undue and inordinate attention to these qualifications to the neglect of the nine in that first category. To the point, I have known more men who struggled with their temper and their relationship with their money than whose marriages and homes were disaster areas. However, these qualities are fixed and fulsome. 

As with the personal qualities, the home qualities begins with a generic, overarching principle. He is to “manage his own household well” (4;  ‘Manage’ is all about leading and giving a sense of direction, Robinson, 59).  How does he do this? He operates from the principle of dignity, behavior which naturally leads to his having the respect of others. The specific way he does this, contextually, is by “keeping his children submissive” (4; Ti. 1:6–“Having children who believe”). We have already seen what kind of husband he should be (2). 

The overseer’s relationship with the congregation.There is a warm, loving, and open relationship with other members proven by his leadership in hospitality (2). In the first-century, this meant “descriptive of practical kindness paid especially to strangers, often in the sharing of food and drink, lodging, and provision” (Anderson, Lexham Theo. Wdbk., np). It is more than just the willingness to open his home to close friends he is comfortable with. He sees all that he has, including his house and resources, as a God-given entity to share. 

There is a spiritual and biblical aspect to his relationship with the congregation. He is “able to teach,” so that they can give instruction on the meaning of God’s message. There is no inherent expectation that this can only be done publicly, but it does indicate skillfulness with the word of righteousness (cf. Heb. 5:11-14). 

In verse six, we see that he must not be a new convert. However quick a study he is, he will lack the spiritual discernment required of a spiritual leadership until he has had the time to season, grow, and mature in the faith (6). 

The overseer’s relationship with the community. There is no laundry-list of characteristics here, but one sobering, generic expectation. Paul says, “he must be well thought of by outsiders” (7). His own spiritual influence and, implicitly, that of the church is at stake. He cannot fail to have the respect of the non-Christians where he lives, goes to work, and interacts. He will never be one held up in scorn by an outsider who observes, “If that’s what it means to be a Christian, count me out.” 

These qualifications are purposeful. As is stated with the home qualifications, a man proves his aptitude to oversee the local church by mastering these qualities. He foreshadows the kind of church leader he will be by how he conducts himself, leads his family, treats the church, and interacts with the world. He won’t be perfect, but he also won’t be waving a handful of red flags either. Twice, Paul points out how the devil is keen to harm the church through this office. The devil would love to condemn (6) and ensnare (7) whomever he can, and the greater a man’s influence the more damage he can do through his fall and failing. 

Heaven will be filled with men and women influenced to be there by the example, efforts, and effectiveness of elders. Without the benefit of formal training often afforded to preachers, overseers bring the wealth of life’s experiences as a child of God to bear in guiding and influencing the direction of the church. They are mindful that the church is God’s house, and it must be led to follow His rules. They set the tone and expectations. They demonstrate the wisdom of God’s pattern and plan. As goes the leadership, so goes the church! 

GOD’S WOMAN IN GOD’S HOUSE (2:9-15)

Neal Pollard

Starting in 1 Timothy 2:8, Paul runs through a series of individuals as he highlights the role each is to play in God’s house. He starts with men (2:8), focuses on women (2:9-15), follows with elders (3:1-7), then deacons (3:8-12), preachers (ch. 4), families (ch. 5), and finishes with the rich members of God’s family (ch. 6). As Paul will write in the second letter to Timothy, he uses this illustration: “Now in a great house there are not only vessels of gold and silver but also of wood and clay, some for honorable use, some for dishonorable. Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work” (2 Tim. 2:20-21).

So often, our text of consideration is viewed through the lens of prohibition. That is, the only value we seem to derive from these verses is in emphasizing the restriction God has placed on God’s woman in God’s house. While too many have tried to jettison this authoritative precept to accommodate a shift in cultural practice and perception, we sell ourselves and this passage woefully short if that is all we glean. What does Paul tell us about God’s woman in God’s house?

She is a powerful and positive influence (9,15). All of us have women in our lives, and who can deny the indomitable sway they have in our lives. Of course, that can be for good or ill. So, Paul urges Christian women to use their influence for good. Specifically, in this context, bad influence is exerted by the woman who accentuates her body over her spirit. We are helped by Peter’s augmentation to Paul’s words, as he adds in 1 Peter 3:3-4, “Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear— but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious.” 

One way she influences the church and society is through the bearing and rearing of children (15). How many can point to their mother as the wellspring of their faith, love, holiness, and self-control? Timothy could (2 Tim. 1:5; 3:15)! A godly woman possessed of modesty and self-control (9) thoroughly leavens her environment.

She is a professor of godliness (10). God wants His woman to be full of “good works.” He will clarify the sphere where she can (and cannot) exert good works in the ensuing verses, but the areas of restriction are overall very narrow. It is ironic that some have fought to include her role in that narrow area rather than encouraging her to do good works in the many areas where she can serve. Those good works include domestic deeds of charity like Tabitha did (Acts 9:36-42), evangelism like Priscilla did (Acts 18:24-28), hosting prayer meetings like John Mark’s mother did (Acts 12:12),  practiced hospitality like Lydia did (Acts 16:15), and served the church in multiple ways like Phoebe did (Rom. 16:1-2). Now, think of the untold number and significance of good works displayed by God’s woman in our congregation. Truly, our footprint within God’s house as well as our community would virtually disappear without her efforts! 

She is a pupil (11-14). While God’s woman is not to teach or exercise authority over a man in God’s house–and no linguistic gymnastics are sufficient to nullify the clarity of this imperative, including the timelessness and cross-cultural restriction of the command–she is encouraged to be a consummate learner. For many years, Kathy did a series of lessons at Polishing The Pulpit entitled “Serious Bible Study Is Not Just For Men.” Her point is important! Just because Christian women cannot teach or preach to men does not exempt her from rigorous Bible study. She is called to be a learner (11). How Jesus praised the learner, Mary (Luke 10:39-42), and how He lavishes the same on women who are in His word today!

The church could not function without God’s woman. God values her as a person, but also as a contributor to the overall health of His house. In 1,000 lifetimes, she could not do everything that is within her power and right to do for the good and growth of this eternal institution.  

Being Faithful To Our Appointment (1:12-20)

Neal Pollard

Having laid out for Timothy the who, what, and why of teaching God’s Word, Paul turns more personal. He makes it clear that one does not have to have a spotless past or even be free of present struggle to be useful to God. One does have to be “faithful” (12). The word “faithful” means “being worthy of belief or trust; trustworthy” (BDAG, 820). What does Paul say is involved in that? 

Being faithful means serving (12). The word translated “service” here is from the word that gives us “deacon” (found in 1 Timothy 3:8) and is also translated “ministry” (2 Tim. 4:5). Notice it is His service and He provides the resources like strength to do what He appoints us to do. God opens the doors and, through His Word, guides us in how to walk through them.

Being faithful means being an example (13-17). While one needs more of a testimony than “I once was horrible but now I’m saved,” there is obviously value in having the humility to share with others the transforming power of God and His gospel. As Paul describes Him in verse 17, His perfect attributes make Him the only one worthy of eternal “honor and glory.” Paul points to his pre-Christian life as one that was the opposite of faithfulness. He was faithful to his flawed fanaticism, but in so doing was unfaithful to God’s will. He “was a blasphemer, persecutor, and insolent opponent” (13). He was the foremost of sinners (15). But through His obedient submission to Jesus’ command (cf. Acts 22:16), in Paul Jesus Christ could then “display his perfect patience as an example to those who were to believe in him for eternal life” (16). Let people see the change Christ has made in your life, your speech, your attitude, your deeds, your life. They will come to understand that this is a power beyond your own ability to produce, as you remain faithful to your work and role in His house.

Being faithful means reliable (18-20). As implied above, faithfulness is synonymous with reliability. Paul illustrates that here. Timothy was entrusted with a charge concerning service from Paul (18). He was to be a dependable soldier on the spiritual battlefield (18). How? Reflecting back to what he said in verse 5, Paul admonishes Timothy to be “holding faith and a good conscience” (19). Then, he illustrates faithfulness through contrast. Hymenaeus and Alexander rejected faithfulness and “made shipwreck of their faith” (19). Apparently, they misused their words (their ministry?) to do what was characteristic of Paul’s pre-Christian life. They spoke evil against the faith (20). God is depending on you to be trustworthy, one He can count on to promote His cause. 

Each of us possess a gift (Rom. 12:6-8) for the good of the kingdom (Eph. 4:16). It is essential for one entrusted to be trustworthy (1 Cor. 4:2). That’s Paul’s message to his spiritual son. 

Teachers Of The Law (1:1-11)

Neal Pollard

1-2 Timothy and Titus are collectively known as the “Pastoral Epistles,” primarily because for the last few centuries they have been designated as ecclesiastical (i.e., church and preacher) guidelines for “pastors” (by which they mean preachers). Though we can see that there are actually instructions for the men who serve as pastors (shepherds, elders, overseers)(3:1-7; Titus 1:5-11), the bulk of these letters are helpful in preparing men to “fulfill their ministry” (2 Tim. 4:5). 

The first of these letters, 1 Timothy, is authored, like the other two epistles, by Paul, who appeals to the authority both of his apostleship and the command of God our Savior and Christ Jesus our hope (1). His is a heavenly message, written to one he considers his spiritual offspring (2). Notice the heavy emphasis on Deity in the first paragraph of the letter. He references God by name four times, noting His salvation (1), creation (2), delegation (4), and disposition (11). Notice that Paul references “Christ” three times in His first sentence (1), as Man, hope, and Lord! 

With the power of divine authority behind his message, he sets out on a purpose he will fully disclose in 1 Timothy 3:15. It is one of the Bible books with an explicit purpose statement (see John 20:30-31; 1 John 1:4). The purpose of this first letter to Timothy is to give his “true child in the faith” infallible instructions for how one should conduct himself or herself as a member of God’s household, the church. That begins with instruction about who should teach, why one should teach, and what should be taught.

WHAT SHOULD BE TAUGHT (3-4)

In verse 3 and verse 10, Paul references “doctrine.” This word means to provide instruction, both formally and informally. It can refer either to the act of teaching or what is taught. Notice the contrast between “sound doctrine” (10) and “strange doctrine” (3). Strange doctrines are described as devoted to myths, genealogies and speculations. These matters appeal to fleshly pedigrees and suggest academic power. As Knute Larson notes, “There were teachers who used the Old Testament as a ‘happy hunting ground’—to use John R. W. Stott’s description—for invented allegories and frivolous spiritualizing. Every truth was turned to symbol, every event became a metaphor so that soon they had “proof texts” for their own ideas, biases, and desires” (Holman, Vol. 9, 145-146). They claim superiority.

By contrast, Paul suggests their message was directly from God and the faithful teacher would manage the responsibility of sharing that most seriously. They would not “wander away” from it for any reason (6). Their message would be the “gospel” (11) rather than the Old Law (7-9). It should be “by faith” (4). 

WHY ONE SHOULD TEACH (5)

Along with the content of the message, Paul addresses the intent. There should be three propelling forces behind sharing sound doctrine–a pure heart, a good conscience, and a sincere faith (5). When these are present and one seeks to cultivate them, we will effectively communicate the truth even if it is not always cordially received. For the teacher, the aim and effort is to remove unseemly ulterior motives (money, acceptance, manipulation), sinful motives (allowing themselves to be unfazed by the source and power of their message), and pretentious motives (hypocrisy, insincerity). Any time one shares God’s word, he or she should ask the “why” question. This can help eliminate sharing it with favoritism, flattery, or falseness. 

WHO SHOULD TEACH (6-11)

Essentially, Paul says much here about who should not teach. He has a particular group in mind, these already-identified “teachers of the law” who have swerved from proper motives into vain discussions (6). They were ignorantly and unlawfully using the Old Law out of unrighteous desires (7), ignorance (7), and arrogance (7)–really, the opposite of what Paul said drives the faithful teacher (5). They misused God’s Word for self-serving purposes, hurting themselves as well as their hearers. God’s statutes are essential, warning about the various immoralities catalogued in verses 9-10 and summarized as behavior opposed to “sound doctrine.” Who should teach? Those who understand the things Paul explains to Timothy here. Those who are devoted to sharing the right message for the right reason, who “handle aright” God’s Word (2 Tim. 2:15). Does the message I share deflect the glory to God and reflect the good news of grace (11)?