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THE PENTATEUCH --- GENESIS ---EXODUS--- LEVITICUS --- NUMBERS --- DEUTERONOMY --- THE BOOK OF JOSHUA --- THE BOOK OF JUDGES --- THE BOOK OF RUTH --- SAMUEL --- KINGS --- I & II CHRONICLES --- EZRA---NEHEMIAH---ESTHER---PSALMS 1-73--- PROVERBS---ECCLESIASTES--- SONG OF SOLOMON --- ISAIAH --- JEREMIAH --- LAMENTATIONS --- EZEKIEL --- DANIEL --- --- HOSEA --- --- JOEL ------ AMOS --- --- OBADIAH --- --- JONAH --- --- MICAH --- --- NAHUM --- --- HABAKKUK--- --- ZEPHANIAH --- --- HAGGAI --- ZECHARIAH --- --- MALACHI --- THE GOSPEL OF MATTHEW ---THE GOSPEL OF MARK--- THE GOSPEL OF LUKE --- THE GOSPEL OF JOHN --- THE ACTS OF THE APOSTLES --- READINGS IN ROMANS --- 1 CORINTHIANS --- 2 CORINTHIANS ---GALATIANS --- EPHESIANS--- PHILIPPIANS --- COLOSSIANS --- 1 THESSALONIANS --- 2 THESSALONIANS --- 1 TIMOTHY --- 2 TIMOTHY --- TITUS --- PHILEMON --- HEBREWS --- JAMES --- 1 & 2 PETER --- JOHN'S LETTERS --- JUDE --- REVELATION --- THE GOSPELS & ACTS
By Dr Peter Pett BA BD(Hons-London) DD
Paul Now Gives A More Detailed Account of What Timothy’s Ministry Will Involve (4.1-6.10).
It is interesting how much the second half of this letter is patterned on the first. Both sections commence with an account of false teachers (1.3-11; 4.1-5). This is followed by a requirement for faithful service (Paul in 1.12-15; Timothy in 4.6-11) and for an example to be given to others (by Paul in 1.16; by Timothy in 4.12-16). Then follows a reference to the particular responsibilities of those in the church (men, women, responsibility of women of child-bearing age, overseers, servant (deacons) in 2.1-3.13; elder and younger men, older women, responsibility of women of child-bearing age, elders, bondservants in 4.1-6.2). It is a practical application to the individual church of the principles already enunciated.
Yet at the same time this next section is again in the form of a chiasmus, as follows:
Analysis.
Note that in ‘a’ false teachers are duly described and are to be rejected, while the godly give thanks because they receive their food from God and in the parallel the same applies. In ‘b’ Timothy has to be a faithful servant to God Who is the Protector Saviour of all men and especially Saviour towards those who believe, while in the parallel slaves are to be faithful towards all their masters, and especially towards those who believe. In ‘c’ Timothy is to full use the gift he received by the laying on of hands, and in the parallel is to be discerning on whom he lays hands. In ‘d’ older men and younger men are to be treated as family, and in the parallel the church’s responsibility towards older men and Elders is revealed. In ‘e’ older women and younger women are to be treated as family and in the parallel instructions are given concerning both. Centrally in ‘e’ (God puts in the centre what we pass over quickly as almost irrelevant) the helpless and needy widows are especially to be catered for. It is they who represent those whom God has always especially cared for, the ‘widows and fatherless’ (Exodus 22.22; Deuteronomy 10.18; 14.29; 16.11, 14; 24.17-21; 26.12-13; 27.19; Job 22.9; 24.3; Psalm 68.5; 94.6; 146.9; Isaiah 1.17, 23; 10.2; Jeremiah 7.6; 22.3; Ezekiel 22.7; Zechariah 7.10; Malachi 3.5). They should therefore be a central concern of the church.
Warning Against False Teachers Who Seek To Enforce Asceticism, Rather Men Should Receive What Is Good From The Hand of God With Thanksgiving (4.1-7).
Having been exalted into Heaven we are now brought down to earth with a bump. In contrast with the church of the living God which is upholding the truth (3.15), are those who are influenced by the powers of evil, who come speaking lies. These may be the false teachers already referred to in 1.19-20, and may even be connected with those described in 1.3-4, although not necessarily so. For these ban marriage and the eating of what God had created in order that it might be ‘received with thanksgiving’ and prayer, while those mentioned previously gave heed to fables and endless genealogies. The ones in mind now are ascetics, the previously mentioned ones fantasists (but see 4.7a).
Unable to appreciate the fullness of the Gospel, these present false teachers seek by following the pathway of asceticism to attain the necessary purity that will make them acceptable to God. Such ideas are to be ‘refused’ (verse 7a), and Timothy, like all God’s people, must rather be nourished in the words of faith and of good doctrine.
Analysis.
Note that in ‘a’ reference is made to falling away from the faith and to doctrines of demons, and the hypocrisy of men who speak lies, while in the parallel Timothy is to be nourished in the words of the faith, and in good doctrine, and is to refuse profane and old wives fables. In ‘b’ the false teachers are branded in their own conscience with a hot iron, while in the parallel creatures received with thanksgiving are sanctified through the word of God and through prayer. In ‘c’ there is a commanding to abstain from certain types of food, while in the parallel ever creature of God is good, and nothing is to be rejected if received with thanksgiving and prayer. Centrally we learn that God created things to be received with thanksgiving by those who believe and know the truth.
4.1 ‘But the Spirit says expressly, that in latter days some will fall away from the faith, giving heed to seducing spirits and doctrines of demons,’
Paul tells us that the Spirit has spoken ‘expressly, in specific terms’. This may have been through the Scriptures, or through the teaching of Jesus, or it may have been through prophecy (Acts 11.28; 1 Corinthians 12.3; Revelation 2.7 and often) or some other method (Acts 8.29; 11.12; 16.7).
Being seduced by spirits and doctrines of demons was in mind in Moses’ words in Deuteronomy 32.16-17, when he spoke of Israel sacrificing to false gods and ‘to demons’, compare also ‘they mingled themselves with the nations, and learned their works -- they sacrificed their sons and their daughters to demons’ (Psalm 106.35, 37). It was not therefore a totally new idea, and may suggest a return to idolatrous ideas. Furthermore Micaiah in 1 Kings 29.22-23 speaks of ‘lying spirits’ who ‘speak through the mouth of prophets’ (compare Deuteronomy 13.1-3; Judges 9.23; Jeremiah 5.31; 14.14; 23.16; Ezekiel 14.9). And this idea of a lying spirit is connected with ‘that Day’ in Zechariah 13.2-3. Paul may well have connected these ideas with Jesus’ teaching about false prophets (Matthew 7.15; 24.11, 24; Mark 13.22 compare also 2 Peter 1.1; 1 John 4.1). ‘The Spirit says expressly’ may therefore mean through Jesus with the Old Testament background in mind.
‘In latter days.’ Paul is clearly indicating here that they are already in the latter days, otherwise he would not have spoken of it here when speaking about the false prophets. ‘This was spoken of as to happen in the latter days, and here it is happening’. It was in fact the combined opinion of the early church that they were ‘in the last days (Acts 2.17), and ‘at the end of the ages’. Thus Peter tells us that ‘He was revealed at the end of the times for your sake’ (1 Peter 1.20), so that he can then warn his readers ‘the end of all things is at hand’ (1 Peter 4.7). In the same way Paul says to his contemporaries that what he describes is ‘for our admonition, on whom the end of the ages has come’ (1 Corinthians 10.11). So the first coming of Christ is seen by both as ‘the end of the ages’, not the beginning of a new age. Similarly the writer to the Hebrews tells us ‘He has in these last days spoken to us by His Son’ (Hebrews 1.1-2), and adds ‘once in the end of the ages has He appeared to put away sin by the sacrifice of Himself’ (Hebrews 9.26-28). Thus all these early writers see their own days as being ‘the last days’, for as far as they were concerned this present time is the culmination of all that has gone before and leads up to the end.
‘Seducing spirits and doctrines of demons.’ Notice the emphasis on ‘seducing’. There are forces at work that seek to seduce men and lead them into false ideas and thus into receiving what can only be described as ‘doctrines of demons’ which as we have seen includes idolatry, although not necessarily so here. These are in contrast with the Holy Spirit and sound doctrine (4.6, 16; Acts 2.42; Romans 6.17; Titus 1.9; 2.1, 7, 10; 2 John 1.9; consider also Hebrew 13.9; Ephesians 4.14; 2 Timothy 4.3).
Note the emphasis on falling away from faith (or the faith). They are in contrast with those who are holding to faith. Compare for this 1.4-6, 14, 19; 2.15; 3.9, 13.
4.2 ‘Through the hypocrisy of men who speak lies, branded (or ‘seared’) in their own conscience as with a hot iron,’
The ‘seducing spirits and doctrines of demons’ come through the hypocrisy of men who speak lies. The reason that they have believed lies is because they are hypocrites, that is because their hearts are not genuine. Paul is not pulling his punches. It is as though their consciences have been cauterised from truth with a hot iron. Or alternatively the idea may be that because of their lying words their conscience has been branded with the word ‘Liar’. They have been branded as slaves of sin because of their spiritual dishonesty.
4.3 ‘Forbidding to marry, and commanding to abstain from certain types of food, which God created to be received with thanksgiving by those who believe and know the truth.’
Here we get to the heart of their false teaching. They forbid marriage and command men to abstain from certain foods. This may well be connected with Judaisers. The abstention from certain foods, in accordance with Leviticus 11 was important to them, while the forbidding of marriage was certainly known among the Essenes, the aim in both cases being to maintain ritual purity. In the Old Testament sexual relations were often seen as causing ‘uncleanness’ (Exodus 19.15; Leviticus 15.16-18; 1 Samuel 21.4-5).
The majority, however, relate these abstentions to an early form of Gnosticism where the purpose of the abstention was to avoid fleshly things so as not to tarnish the new ‘spiritual’ experience that had been enjoyed through gaining certain kinds of religious ‘knowledge’ that in their view had brought them nearer to God as pure spirit. This would tie in with the emphasis on the positive participation by Christians in eating earthly creatures, and possibly the teaching prevalent at Colossae (see Colossians 2.16-18 which also, however, suggests Jewish connections). By partaking in fleshly things with gratitude to God they are thereby demonstrating the falseness of this incipient, possibly Jewish, Gnosticism. However, we could equally say that he was demonstrating the falseness of a certain kind of Judaism. Whichever way it is Paul decries it. He declares that God provided these physical things to be received with thanksgiving. There is nothing wrong in them, or even slightly shady. Rather they are good and to be received with gratitude from God. Any idea that flesh in itself is bad and spirit is good is therefore rejected. Compare how in 3.16 Jesus came in flesh and was justified in spirit. Spirit and natural flesh are both therefore to be seen as parts of the Christian experience.
‘By those who believe and know the truth.’ He is not by this excluding unbelievers from partaking of what God has provided, but simply bringing out the right attitude and therefore subsequent blessing of the true people of God. The difference being that the unbelievers do not genuinely receive it from God with thanksgiving, because their attitudes of heart are wrong, while those who believe do. They recognise that it is the provision of their Heavenly Father (Matthew 6.32).
We learn elsewhere that some were teaching that the resurrection was past already (2 Timothy 2.18). Thus they probably considered that some kind of mystical experience, possibly as resulting from esoteric knowledge, had made them spiritually out of this world (misinterpreting Paul’s teaching in Ephesians). Thus like the angels they now neither married nor gave in marriage, and only ate angel food, whatever they considered that to be.
4.4 ‘For every creature of God is good, and nothing is to be rejected, if it be received with thanksgiving,’
For the truth is that every creature of God is good. When God created the world He had declared it ‘very good’ (Genesis 1.31). So as long as it is received with thanksgiving as a gift from God, therefore, no creature of God is to be rejected. This certainly does demonstrate that the distinction between flesh as bad and spirit as good is not valid (for all are declared good), but the suggestion that ‘every creature is good’ fits better the idea that distinctions are being made between different types of animals, and that fits better the concept of Levitical distinctions (Leviticua 11). This serves to confirm that what is in mind here is a Jewish kind of heresy.
4.5 ‘For it is sanctified through the word of God and prayer.’
And the reason that all are good without distinction is that they have been ‘sanctified/made holy/separated to God’ through the word of God and prayer. ‘Through the word of God’ may be seen as indicating that the word of God has declared that these things come from God (Genesis 1.26-30; Psalm 104.14-15; 145.15-16), or that Jesus has declared all things ‘clean’ (Mark 7.19), although it could indicate a reading or reciting of the word of God over the meal. ‘Through prayer’ would indicate that because all that they received was accompanied by prayer as they dedicated both their food and themselves to Him it therefore made them ‘pure’. Compare Acts 10.15; Mark 7.19. This clearly refers to the prayer of thanksgiving. It is probably safe to say that in most cases our modern way of somewhat hastily ‘saying grace’ comes somewhat short of this.
The word 'sanctify, make holy', indicates ‘separation to God for His own purposes’. What is sanctified is then seen as God's, and because it is God's it must only be used for God's purposes. The object itself does not change, what changes is its status. As a consequence we can set things apart to God by prayer and thereby 'sanctify' them. And once we have done so they become God's and must be used only according to His will and instruction., for once we have 'sanctified' them God sees them as His and as sanctified.
As we have seen the point that Paul is making in 1 Timoithy 4.5 probably has in mind 'unclean' foods (Leviticus 11). Such foods are the opposite of sanctified. They are 'unclean' (not acceptable to God as food for His hly people). They were not to be eaten by God's people because God's people were holy. But Paul is now saying that through the word of God (what God has spoken concerning the matter, especially through Jesus Christ - Mark 7.19) and through prayer (setting them apart to God) these unclean foods can be 'made holy', that is, able to be eaten by God's holy people withut contaminating them. No change takes place in the food. It is its status that changes. Sanctifying a food does not guarantee that it is edible or not poisonous. What it guarantees is that it will not ritually defile because it is set apart to God.
4.6 ‘If you put the brothers (and sisters) in mind of these things, you will be a good minister (diakonos) of Christ Jesus, nourished in the words of the faith, and of the good doctrine which you have followed until now.’
So if Timothy keeps these things continually in the minds of ‘the brothers and sisters’ (adelphoi usually includes both brothers and sisters. It is an overall term), then he will be demonstrating that he is a good servant of Christ Jesus. Diakonos might have in mind that it was the diakonos who supplied material things to the people of God, so that Timothy was acting as a diakonos here. On the other hand it may just be a general word for servant. It certainly counts against any idea that Timothy had an exalted official status. Rather he was to be seen as a servant of Christ Jesus. And as he reminds the people of God that because all God’s provision is good they can marry and eat extensively of all God’s creation without exception, while at the same time offering their genuine thanksgiving, thus keeping them from heresy, he himself will be nourished (or ‘trained’), in his case in the words of faith and in good doctrine, the good doctrine that he has followed up to now, and must, of course, go on following. (Again we note the typically Pauline reference to ‘Christ Jesus’.)
4.7a ‘But refuse profane and old wives’ fables.’
And on the other hand he must ensure that he refuses all fables which degrade God (bebelos = unhallowed by God, godless, irreligious), and indeed all old wives fables, a term of extreme contempt. We might say ‘worldly loads of rubbish’.
Timothy Has Rather To Exercise Himself Towards Godliness And Set His Hope On The Living God (4.7b-11).
Rather than being an ascetic Timothy is to ‘exercise’ himself towards godliness, which signifies having his heart set on the living God (verse 10). This reference to the living God takes us back to 3.15. His responsibility is to be to the church of the living God, which is the mainstay of the truth. Paul does not want him simply to exchange one set of rules for another, for as he has demonstrated in 3.16, his eyes are to be set on higher things which he has to support and sustain. It is significant that in combating a similar false teaching at Colossae Paul similarly also directed the Colossians to set their minds on higher things (Colossians 3.1-3). While Christians can enjoy the good things that this world offers, their eyes must remain on God, which was why in fact Paul has emphasised thanksgiving. For what is godliness? It is to have our hope set on the living God Who is the Saviour of all men, and especially of those who believe (verse 10).
Analysis.
Note that in ‘a’ he is to exercise himself towards piety, and in the parallel he is to command and teach piety. In ‘b’ bodily exercise profits little while true religious worship is profitable for all things, benefiting both this life and the coming one, while in the parallel we labour and strive for true religious worship, because our hope is set on the living God. Centrally in ‘c’ what he is saying is faithful and worthy of acceptance.
4.7b ‘And exercise yourself towards godliness,’
Taking a metaphor from athletics, Paul applies it to the spiritual life (compare 1 Corinthians 9.25-27). Timothy must exercise himself towards godliness, which Paul defines as our fulfilling our responsibility towards God by setting our hope on the living God (verse 10). That is, all his efforts must be put into pleasing the living God and proclaiming and establishing the truth (3.15).
4.8 ‘For bodily exercise is profitable for a little, but godliness is profitable for all things, having promise of the life which now is, and of that which is to come.’
For while bodily exercise is profitable, it is only so for a little while, but godliness is profitable in every way. And what is godliness? It is fulfil his responsibility towards God by revealing love out of a pure heart, a good conscience and faith unfeigned (1.5). And it gives promise of life now and in the age to come (1.16). The idea here is that those who believe in Him receive eternal life which they can enjoy in the present day (John 5.24; 10.10; 1 John 5.13), before they move on to enjoy the fullness of eternal life in the age to come.
4.9 ‘Faithful is the saying, and worthy of all acceptance,’
Paul now comes to his third ‘faithful saying’, and the second that is worthy of all acceptance. The first pointed to the fact that Christ Jesus came into the world to save sinners, which was worthy of all acceptance (1.15). The second declared that he who sought to be an overseer over the church of God sought a good work (3.1). The third declares that we must labour and strive after godliness because we have our heart set on the living God, so that we might enjoy His full salvation. And this too is worthy of all acceptance.
The phrase has previously always preceded the saying referred to, and we must therefore assume that it is the same here. Note the change in verse 10 from ‘you’ to ‘we’ which may be seen as serving to confirm this, although it is not precisely so for here the saying in verse 10 leans on what is said in verse 8. The ‘end’ described is the same as that already mentioned in verse 8.
4.10 ‘For to this end we labour and strive, because we have our hope set on the living God, who is the Saviour of all men, especially of those who believe.’
And what is the saying that is faithful? It is that with our hope set on the living God we labour and strive in His service, and put great effort into the things that He has commanded us to do, such as studying to show ourselves approved to God and praying without ceasing. And we do this because we want Him to work His ‘salvation’ in us, that is we want Him to work within us ‘love out of a pure heart, a good conscience and faith unfeigned’ (1.5), because we know that our Saviour, the living God has this in store for us. It is that we set our heart on enjoying life, and indeed life more abundantly (verse 8; John 10.10). This was ‘the end’ of Paul’s ‘charge’ right from the start (1.5). And this is what we must set our hope on.
For this is the purpose of the God Who is ‘the Saviour/Preserver (a regular meaning of the word in secular literature) of all men’, that is, Whose activity of preservation is going on in the world on behalf of all men (Matthew 5.45; Acts 17.26-29; Psalm 104.13-15; 145.9-10a, 15-16), and Who is the general Preserver of men (Psalm 36.6). It was because He is ‘the Saviour/Preserver of all men’ that He first arranged for Adam and his family to escape from the full consequences of Adam’s sin. It was because He is the Saviour/Preserver of all men that He made His covenant with Noah for the preservation of the human race from flooding. It was because He is the Saviour and Preserver of all men that He has watched over history. And it is because He is the Saviour/Preserver of all men that He send His rain on the just and on the unjust (Matthew 5.45)
But He is ‘especially’ so for those who believe, for those who believe are entering into the enjoyment of His present salvation in its fullness. For this contrast between God’s goodness revealed towards the whole world, in contrast with His special goodness revealed towards His people who recognise His Kingly Rule and testify of it to others, see Psalm 145.9-16. The point is that we cannot have our hearts set on God the Saviour, and fully benefit from the fact, unless we want Him to save us fully, and desire it with all our hearts. For His salvation does not just consist in ‘being saved’ so that we can have the confidence that we have been forgiven and are going to Heaven, it also consists of our being changed from glory into glory, even by the Lord, the Spirit (1 Corinthians 43.18). It is so that we might be ‘made like Him, for we will see Him as He is’ (1 John 3.2). It is so that He might ‘work in us to will and to do of His good pleasure’ (Philippians 2.13), a salvation that we have to work out with greatest care (Philippians 2.12). But we must notice that we do not labour and strive for this salvation, we rather labour and strive (as Paul did) on Christ’s behalf because this salvation is ours, a gift from the living God our Saviour (compare Ephesians 2.8-9). The salvation itself is God’s gift to us as, having been crucified with Christ, we allow Him to live out His life through us (Galatians 2.20). Its consequence is that we begin to live as the people of God because we are His workmanship (Ephesians 2.10).
The idea behind the word 'especially' is that towards His people He acts in an especial way. It no longer simply has in mind His general benevolence towards mankind, but has in mind His individual and personal activity on behalf those who are His.
4.11 ‘These things command and teach.’
And these are the things that Timothy must command and teach
Timothy Is To Work Out This Salvation That God Has Given Him By Being An Example To Others And Utilising His God Given Gift Fully In Faithful Teaching (4.12-16).
Just as the salvation of a Christian woman is to come to full fruition in childbearing and rearing (2.15), so Timothy’s salvation is to come to full fruition by continuing to live and teach in the power that God has given him, so that all may see how he advances spiritually, as a result of which he will make salvation effective both in himself and in all who hear him.
Analysis.
Note how in ‘a’ he is to be an example to those who believe in every way, and in the parallel he is to continue in these things so that salvation might be effective in them all. In ‘b’ he is to give heed to reading, exhortation and teaching, and in the parallel he is to be diligent and take heed to himself and his teaching. Centrally in ‘c’ he must not neglect the gift that has been given to him.
4.12 ‘Let no man despise your youth, but you be an example to those who believe, in word, in manner of life, in love, in faith, in purity.’
Paul was probably aware how sensitive Timothy was about being so comparatively young, being only in his thirties. But he has the solution. What he must do is outweigh his youth by being a good example in all aspects of his life. Nothing is more convincing to others than a genuine life. ‘Let no man despise your youth.’ Yes, but how? Why by being an example to those who believe. If they see that his manner of life, his love, his faith and his purity is superior to theirs they will soon despise him no longer. Then they will fall in line behind him. Note what is required in our manner of life, ‘love, faith and purity’. All are requirements.
4.13 ‘Until I come, give heed to reading, to exhortation, to teaching.’
Meanwhile he has a task to do before Paul arrives. And that is to read, exhort and teach. In the light of the whole emphasis in these verses on addressing others we must probably see ‘reading’ as referring to reading aloud in the public meeting, from the Scriptures, and probably also from letters of Paul (compare Colossians 4.16) and written tradition about Jesus (the Testimony of Jesus - Revelation 1.2, 9). Such public reading, especially of the Law, was considered very important (compare Exodus 24.7; Deuteronomy 31.11; 2 Kings 23.2; Nehemiah 8.7-8; Luke 4.16; Acts 15.21; 2 Corinthians 3.14; 1 Thessalonians 5.27) Exhortation and teaching would then follow, as in the synagogue (see Luke 4.16-21).
4.14 Do not neglect the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the presbytery.’
He wants Timothy to recognise his great responsibility. His calling had been recognised publicly through prophecy, and the eldership had laid hands on him (a sign of identification with him). And as a result he had received a gift, presumably of teaching (Romans 12.7; 1 Corinthians 12.28-29). It was thus incumbent on him not to neglect that gift. He had received a demanding responsibility (James 3.1-2). He must utilise it to the full.
The laying on of hands for identification was prominent in the Old Testament with respect to offerings and sacrifices. It was also used to designate men who had been set apart by God for a particular task. Sometimes it is connected with the coming of the Spirit, but not necessarily so. The two must not be directly equated. In each case whether the Spirit comes in abundance is dependent both on the task in hand and on God.
4.15 ‘Be diligent in these things; give yourself wholly to them; that your progress may be openly revealed to all.’
He must be diligent in these things of which Paul has spoken, that is, reading, exhortation and teaching. Many of the local groups would welcome such a teacher with open arms. Thus he must give himself wholly to the task so as to ensure that all benefited, and so that all might see his progress. This might mean his literal progress as he went from assembly to assembly (with Paul wanting the assemblies to know that Timothy was fulfilling his responsibilities in full), or alternatively his progress as a teacher as he gained experience.
‘Diligent.’ The word can refer to either being studious or to following a certain practise assiduously.
4.16 ‘Take heed to yourself, and to your teaching. Continue in these things; for in doing this you will save both yourself and those who hear you.’
So he must take heed to himself, ensuring that he is always a good example (verse 12), and to his teaching so that it continues to improve. And as he continues in these things God’s salvation will be effective within him, so that by his actions he will ‘save’ himself (compare Matthew 16.25) and save others also by ‘working out’ his salvation as God works it within him (Philippians 2.12-13).
If we imagine a man standing hesitantly on a sinking ship looking at the boiling waves and hearing the sailors in the rescue vessel shouting, ‘save yourself. Jump!’ we will get the idea. They do not really mean that he must save himself. That is what they are there for. They simply want him to cooperate with them in saving him by responding. In the same way God sometimes says to us as He goes about His saving work ‘save yourself’ (‘work out your own salvation with greatest care’ - Philippians 2.12). He wants us to cooperate with Him so that He can save us.
Christians Form The Household of God And Should Treat One Another With Respect And As Family. They Should Therefore See To The Needs Of Their Ageing Parents While The Church As Family Must See To Widows Who Have No Children And Who Reveal Their Family Oneness By Regular Attendance At Prayer (5.1-8).
Here the church is seen as a household, compare 3.15. It is seen as the family of God (compare Matthew 12.49-50), and should reveal reciprocal love. Thus Timothy, in dealings with the church members must treat them as family. Older men were to be treated with respect, even when being gently admonished, younger men were to be treated as beloved brothers, and so on. A great problem, however, in the ancient world was the needs of widows who had no relatives to care for them both emotionally and financially. Care for older relatives was seen as the responsibility of the children, and was even sometimes legislated for, but the elder widow who had no family had no one to care for her. Paul declares here that such widows are to be cared for by the church because they are part of the church’s family, and this includes both emotional and financial care. While today the state may make physical provision, there is still a responsibility on the part of the church to see that that provision is sufficient, and also to show the love and concern towards such people that the family would normally show.
The impression we may get from what Paul says is that people were using the church’s charitable arrangements so as to avoid their own responsibilities. Paul therefore gives clear instruction concerning this. It is in fact very relevant to us today for the same basic problems still arise around the world.
Analysis.
Note that in ‘a’ reference is made to exhorting men, and in the parallel these men are to provide for their own. In ‘b’ the women are to be exhorted in all purity, and in the parallel ‘they’ are to be without reproach. In ‘c’ widows who are ‘indeed widows’ are to be ‘honoured’, while in the parallel ‘indeed widows’ suitable widows are defined. Central in ‘d’ is the attitude of Christians towards their ageing parents.
5.1-2 ‘Do not rebuke an older man, but exhort him as a father, the younger men as brothers, the elder women as mothers, the younger as sisters, in all purity.’
Timothy is to see the whole church as one family and behave accordingly. While he is to exhort them, he is not to behave arrogantly and berate them but is to act with graciousness towards them, treating the older man as his father, younger men as his brothers, older women as his mothers, and younger women as his sisters. (Thus he is to honour them). The early church had a great consciousness of being the family of God (3.15; Matthew 12.49-50; Galatians 6.10; Ephesians 2.19; 3.6, 18, and see also Romans 8.14-17; Galatians 4.5-7) but without breaking up the individual sense of family among believers.
And this is to be done in all purity. Such relationships are not to be treated as a means of unseemly behaviour. Paul was aware, and wanted Timothy to be aware, of the dangers of close contact with the opposite sex, and in a world rampant with practising homosexual behaviour, of the danger of over-friendliness towards his own sex.
Note the emphasis on the fact that the church is one big family. It is this concept that leads on to the question of looking after widows who have no family.
5.3 ‘Honour widows who are indeed widows.’
‘Honouring’ here signifies taking care of from a family point of view, both emotionally and financially, with the church acting in lieu of children who were to ‘honour’ their parents (Exodus 20.12). In the same way the church family is to ‘honour’ (show love to and provide for) widows. For providing for widows compare Acts 6.1. The Jews were very strong on providing charitable help to the needy, and especially to the old, and for that purpose the synagogues would take up regular local collections from all Jews. In that regard at least they on the whole followed the requirements of the Law (Exodus 22.22; Deuteronomy 10.18; 14.29; 16.11, 14; 24.17-21; 26.12-13; 27.19; Job 22.9; 24.3; Psalm 68.5; 94.6; 146.9; Isaiah 1.17, 23; 10.2; Jeremiah 7.6; 22.3; Ezekiel 22.7; Zechariah 7.10; Malachi 3.5).. The Christian church rightly aligned themselves with the practise, and made provision for their own in the same way. Widows with no remaining relatives and with no resources were in a parlous state in the ancient world, for they had no means of support. And so the church became their family and were to ‘honour’ them in the place of the children that they did not have. And ‘honouring’ included loving as well as providing
‘Who are indeed widows.’ That is who are widows who have no family to care for them. This may have included some who had been widowed when a polygamous husband became a Christian, although we would assume that in those cases he would still be seen as having a responsibility of care towards them.
It was incumbent on Jewish husbands to make provision for their wives in case of their deaths, regularly by means of jewellery and personal ornaments, at the time of their marriage, but in many cases such provision would necessarily be inadequate. The same pattern would continue, at least among Jewish Christians.
5.4 ‘But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to pay back their parents, for this is acceptable in the sight of God.’
However, where widows had children or grandchildren it was they who were to ‘honour’ their ageing parent, fulfilling their religious responsibility towards them and paying them back for all the care and love that they had bestowed on them. For this was what was acceptable in the sight of God.
It should be noted here that the Christian had a responsibility towards ageing parents, not only to provide for them but to cherish them. The same responsibility applies today. Our parents have cared for us and looked after us for many years, and if we are Christians we will reciprocate when the time comes, for that is what God expects of us. Compare Mark 7.10-12; Ephesians 6.2)
‘To show piety.’ This is the parallel verb to the noun for godliness. It indicates ‘to fulfil responsibility’, in this case to parents. The same construction as here is found on the lips of Paul in Acts 17.23 where Paul has in mind the fulfilling of man’s responsibility towards God.
5.5 ‘Now she who is indeed a widow, and desolate, has her hope set on God, and continues in supplications and prayers night and day.’
This obligation to ‘honour’ widows applied to widows whose way of life demonstrated that they were genuine Christians (that does not mean that all others were ignored, only that they did not come under these strict provisions). This was tested by considering her life. The genuine Christian widow who was without resources or children, would, in her need and desolation call on God, and would attend at the local prayer groups, as Anna did in the Temple (Luke 2.37). She too had continued in ‘supplications night and day’. The reference to continuing in supplication night and day probably refers to attendance at regular daily meetings for prayer held by the local Christian groups, in the same way as the Jews had ‘hours of prayer’. Some of these meetings would have to be held at night (after dusk) so that slaves and others could attend, who were taken up with their duties all day. Thus the widows who demonstrated by this that they were true members of the church family were to be treated as family. They were not to be allowed to creep in and creep out unnoticed. It is a sad indication of where our priorities lie that such daily and nightly regular local meetings for prayer, which lonely Christians can attend, no longer exist, although in many cases they have been partly replaced by daily ‘quiet times’ and ‘family prayers’ in the Christian home. This is, of course, a fairly satisfactory substitute for some, but not for others. It leaves out those who have no family.
5.6 ‘But she who gives herself to pleasure is dead while she lives.’
As this is in contrast with the widow who regular attends daily prayer, ‘giving herself to pleasure’ probably indicates a lack of willingness to join the church in prayer, which could only indicate that she was busy with seeking other kinds of pleasure elsewhere. Such revealed that they were spiritually dead (compare James 2.17). It does not necessarily refer to what we would call ‘illicit pleasure’. The point was rather that she did not exhibit signs of spiritual life by regularly meeting up with the church. The early church had high standards (se Acts 2.46). For the idea of being dead while still alive compare Romans 7.10, 24.
5.7 ‘These things also command, that they may be without reproach.’
This probably refers to the children who are responsible for their parents. They are to be without reproach by caring for their ageing parents. It may, however, refer to those who are ‘indeed widows’. Or his point may be that all are to be without reproach, each fulfilling their particular responsibility. Certainly that was his intention.
5.8 ‘But if any does not provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever.’
Meanwhile the menfolk mentioned in verse 1 are to ensure that they play their full part in caring for their own relatives, and especially those nearest and dearest to them. Not to do so would be to deny the faith, for under the faith this is their responsibility. ‘The faith’ is the whole body of Christian belief, although not necessarily in credal form. It signifies ‘what we believe’. It would be to deny the very traditions of the church based on the teaching of Jesus. Indeed they would be worse than unbelievers, for in the ancient world care for ageing parents was seen as obligatory by all.
A Contrasting Approach Towards Older and Younger Widows. (5.9-16).
This responsibility of the church towards widows was not, however, to become a licence for all widows to become too dependent on the church. It was mainly to benefit older widows, indeed those who were over sixty years old who had clearly demonstrated the genuineness of their faith, and it required full dedication by those who had no other responsibilities to serving Christ through the church as best they could. Paul was well aware that this requirement could prove a trial for younger women who may come to regret having so fully dedicated themselves, bringing themselves into condemnation by withdrawing from their pledge when they sought to marry again. The early church took their pledges seriously (Psalm 15.4b). Furthermore he was afraid that with such freedom from care, and the visitation requirements, they may also become merely idle tittle-tattlers and busybodies. Rather they are therefore to fulfil the responsibility of all women in the church of child-producing age, by producing a Christian family (compare 2.15).
Analysis.
Note that in ‘a’ the qualification for enrolment as a widow are given, and in the parallel those who are not to be enrolled are described. In ‘b’ the acceptable behaviour of a widow is described, and in the parallel the acceptable behaviour of a younger widow. In ‘c’ we have a description of what a younger women’s positive failures can be, and in the parallel further indications of the same. Centrally in ‘d’ is a description of a younger widow’s negative failing, becoming idle and frivolous.
5.9 ‘Let none be enrolled (or ‘reckoned’) as a widow under sixty years old, having been the wife of one man,’
The first question we must ask is whether this only refers to the widows who are ‘widows indeed’ of the previous passage. It seems unlikely. Paul could hardly be suggesting that only those of such widows who were over sixty could qualify for support. Any over fifty would be unlikely to marry again and have children, and they would be equally desolate.
Let us consider the possibilities:
The list was clearly so that they could fulfil certain responsibilities, such as praying, teaching the younger women in practical matters (Titus 2.4), caring for the sick, and so on. Such women are often the backbone of the church. The restriction to ‘the wife of one man’ probably means not having been divorced or not having had liaisons with other men. It might mean only having had one husband and not having married again after he died, but it must be considered doubtful if marrying a second husband, when the first one had died, excluded someone. The idea behind it would seem to be that the woman has demonstrated her fidelity and trustworthiness.
5.10 ‘Well reported of for good works; if she has brought up children, if she has used hospitality to strangers, if she has washed the saints’ feet, if she has relieved the afflicted, if she has diligently followed every good work.’
However, as well as being over sixty and the wife of one man, there were also other important requirements, although for a committed Christian woman they were not really ones which were unusual. They would indeed be the expected norm for any Christian woman. Thus she must have a reputation for good works, some of which are then described in detail. The kind described would have been fairly commonplace. Most widows would have brought up children, and no doubt the elders would take into consideration how well her children had developed. Hospitality to strangers was common in those days in view of the fact that inns were unpleasant, expensive and even immoral. Most Christian families would thus have given hospitality to strangers at one time or another, most on a fairly regular basis. Washing the feet of visitors from afar who came to a house church would be another fairly common action of godly women, as the visitors came into a house church after travelling some distance in their sandals on dusty roads. Relieving those who were afflicted (affliction might hint at some forms of spasmodic persecution, although it may simply have such things as sickness and bereavement in mind) would be another common occurrence. Furthermore we must not read too much into the use of the term ‘enrolled’. It simply means that a list had been made. Consider how we regularly speak of Sunday School teachers and even children being enrolled. Or alternatively that they had simply been brought into the reckoning of the elders.
So these women would simply have done what many dedicated Christian women had done. They were not super-saints. They had simply demonstrated a true Christian commitment, and their genuine love and concern for others. But they had done it with a smile and without grumbling (‘diligently following every good work’) and were recognised as the kind of women who were willing to do anything reasonable, and even go beyond that. Their age would make them suitable in that they were likely to have few other distractions, if any, would probably be known as very sober, and would not be so frowned on in having to deal with men. For although much of their work would be among women, they would tend to have more contact with men than the ordinary women in the church. And when involved with helping males they would not be a temptation to any males whom they assisted or who visited the church, as they would be seen by them as motherly figures. On top of that they would be very conscious in those days that their time was short before they had to go and meet their Master.
In churches where travellers constantly passed through, where slaves might come who were ill-treated, where there would be many sick and where young women would need guidance, such women would have been worth their weight in gold. There is no suggestion that they should be paid. All that was required was that they take a pledge that they would genuinely devote themselves to the work for the remainder of their lives (like any good old time Methodist). Note how at a time when many would think that these women should slacken off, Paul expects them to buckle down and become even more active. The hearer they got to the finishing tape, the harder they should run. ,
5.11-12 ‘But younger widows refuse, for when they have become lax against Christ, they desire to marry, having condemnation, because they have rejected their initial dedication of faith.’
But younger widows were to be refused. They were not, of course, refused the opportunity of doing good works. What was refused was their dedicating themselves to a ‘permanent full-time commitment’, and that was because understandably they might wish eventually to marry again, at which point they would then be unable to maintain their full-time commitment to the work of the church to which they were irrevocably committed. As bearing children was also very much in the purpose of God for women (2.15) it must not be hindered by having made a commitment which would then have to be broken. For Paul recognised that if they subsequently began to feel an urge to fulfil their calling to produce children (2.15) they might then break their commitment and marry, and thus come under the charge that they had failed in their dedication In Paul’s words, ‘they would have become lax against Christ’. Thus it is clear that the commitment once given was seen as binding them permanently in a world where people were used to being ‘bound’ by their obligations. If we took our commitments as seriously as Paul did these women’s commitment, the church today would make a much greater impact on the world. But today we think we can treat God as though He must fit into our plans.
There is no suggestion here that marrying and having children was in any way second best. Indeed that was God’s requirement for women of suitable age (2.15). It was simply a recognition that once a person had made a firm commitment to a particular Christian service it was seen as permanently binding, as something that God had called them into.
5.13 ‘And together with this they learn also to be idle, going about from house to house; and not only idle, but tittle-tattlers and busybodies, speaking things which they ought not.’
Another reason why they were unsuitable is that at the same time as they are beginning to think in terms of marrying again, when they spend their time visiting houses, they will begin to tittle tattle and become busybodies, because they do not have the perspective and seriousness of the older women Their younger energies and outlook, combined with their new freedom from other responsibilities, would cause them to go astray. They may give away secrets that should be confidential, or talk about ‘the latest thing’ being taught by some in the churches (the old wives’ fables previously mentioned), or go in for prying instead of praying, prying into things that do not concern them, rather than simply getting down to the task in hand. Even their tongues may run away with them so that they may say foolish things, because they are less restrained and therefore more likely to be untrustworthy in this respect. (We must remember that Paul is not theorising. He is speaking from experience as someone who had seen it all happen. He was an expert on human nature).
5.14-15 ‘I desire therefore that the younger widows marry, bear children, rule the household, give no occasion to the adversary for reviling, for already some are turned aside after Satan.
He does not disagree with their intention to have children. Indeed he fully agrees that it would be the best thing for them. For if they marry, produce children, and run the household, thus fulfilling God’s will (2.15), they will have no time for idleness and will not as a result give any opponent of the church (or, less likely, ‘the Adversary himself’) any opportunity to revile them. And he knows what he is talking about, for he knows how foolish some younger marriageable women of his acquaintance have been in the past. They may well even have helped to spread the old wives’ tales, which is probably what he means by their ‘turning aside after Satan’, although the alternative possibility is immorality. Older women would not have been so vulnerable. They were more single-minded without having so many other possibilities of life to distract them. Seemingly the church was now in the happy position of being able to pick and choose so that it was not a problem of finding people. It was rather a problem of ensuring that they chose the most suitable.
The word ‘occasion’ is another military metaphor signifying ‘a base of operations’. See its use in Romans 7.8, 11; 2 Corinthians 5.12; 11.12; Galatians 5.13.
5.16 ‘If any woman who believes has widows, let her relieve them, and let not the church be burdened, that it may relieve them that are indeed widows.’
And while he is speaking about women he brings home the fact that the responsibility mentioned in verse 8 does not only apply to men. Women too should recognise their responsibility for caring for older related widows (mothers or mothers-in-law) so that the burden does not fall on the church, in order that the church may concentrate on those who are ‘widows indeed’, that is, those who are devoid of relatives.
Timothy’s And the Church’s Responsibility Towards the Elders (5.17-21).
Having spoken in depth about the women Paul now turns his attention to the men. He has reversed the order in verse 1 in chiastic fashion. Verse 1 spoke of the men and then the women. From verse 2 onwards he has mainly dealt with the women, now he turns his attention to the men. On that basis the word elders here signifies all elder males, so that it then has to be defined because Paul especially has in mind the church elders. If the widows are worthy to be honoured by being treated as part of the family and as mothers in God, the old men and elders are to be so even more. For they should be honoured both for twofold reason, first for being physical heads of their households and then for being spiritual ‘fathers’ to them, and this is especially true of the church elders for they run the church well and labour in the teaching of the word. They too then should be able to benefit from the church’s provision. Nor must any charge be accepted against them unless well witnessed, although if a charge of sin is proved against them then they must be admonished in front of the whole church.
Analysis.
Note that in ‘a’ the elders who lead well are to be honoured, and in the parallel the treatment of them is to be carried out as in the sight of God, Christ and the angels. In ‘b’ the worthy are to be provide for, and in the parallel the unworthy are to be rebuked. Centrally in ‘c’ no accusation must be accepted against an elder on a single testimony.
5.17 ‘Let the elders who run things well be counted worthy of double honour, especially those who labour in the word and in teaching.’
In view of the parallel with verse 1 ‘the elders’ means ‘the older men’. Thus it then has to be defined as Paul wishes to refer to the church elders. There is possibly a play on the word. The older men who run their families well are worthy of double honour because as Christians they are not only physical fathers to their families but also spiritual ones, while especially to be honoured are the church elders, for they teach and minister the word and are the same to the whole church. If they run the church well they also are to be counted worthy of double honour. ‘Proistemi’ means ‘be over’ (1 Thessalonians 5.12); ‘be in authority’ (over the household and over children - 3.4, 5, 12); ‘maintain, engage in’ (good works - Titus 3.8). For these are the men who labour in the word and in teaching.
The reference to ‘honour’ looks back to the honouring of widows who have no relations, which had in mind the command to honour father and mother. Here then the double honouring is because they are fathers in two ways, either, in the case of the older men, over their households both physically and spiritually, or, in the case of the elders, over their households and the church. Alternatively it may mean ‘being treated generously’ or be connected with the ideas of the double portion received by the eldest son (Deuteronomy 21.17).
5.18 ‘For the scripture says, “You shall not muzzle the ox when he treads out the corn.” And, “The labourer is worthy of his hire.” ’
He then cites Scripture to demonstrate how they should be honoured. The first quotation is from Deuteronomy 25.4 where it literally means that the ox should not be muzzled but should be allowed to partake of the grain while it threshes it. Notice that he does not apply the illustration, he expects Timothy to understand it. It is cited in 1 Corinthians 9.9 where it refers to the right of those who minister the Gospel to be provided for and Paul there claims that its primary intention is to indicate that we should be generous to those who work on our behalf. He makes clear in 1 Corinthians that his point is that while God may be concerned for the welfare of animals, He is even more concerned for the welfare of human beings. But in Timothy’s case he expects him to have the discernment to understand this without spelling it out. This idea fits well with the next citation which is from Luke 10.7, where the idea is that the messenger of the Gospel deserves to be properly fed. Note how the words of Jesus are now included as Scripture. (Paul would never have combined the two like this unless that was what he meant. He had too high a view of Scripture). The citation may have been taken from a source which Luke also called on, or directly from Luke’s draft, for Paul would no doubt be familiar with Luke’s work in producing a Gospel. It does not necessarily indicate that the work was yet complete.
‘For the Scripture says.’ A typical Pauline way of expressing the idea. Compare Romans 4.3; 9.17; 11.2; Galatians 4.30; etc. It was indicating that both these sayings had the authority of God behind them because they came from God’s inspired word.
5.19 ‘Do not receive an accusation against an elder, except at the mouth of two or three witnesses.’
Paul is aware how vulnerable these elders will be to accusations and charges made by different disgruntled members of the church he has good reason to be aware that even Christians can become disgruntled), and so he points out that accusations made by just one person against elders, which cannot be substantiated by at least one other independent person, should not be accepted. The elders are to have the same protection as would be available in a Jewish court of law (Deuteronomy 9.15). It may be that the protection applies to all older men, for they would all have responsibilities over their wider families and might similarly be open to abuse.
5.20 ‘Those who are sinning reprove in the sight of all, that the rest also may be in fear.’
On the other hand where an elder is found to have sinned on the testimony of two or three reliable witnesses, he must be reproved in the sight of all. Public recognition must result in public chastening and repentance. By being in such a privileged position what they do reflects on the whole church. ‘All’ probably means before the whole church as in Matthew 18.16, but may mean the whole body of elders. Clearly this would depend on the importance of the sin and what kind it was. The principles of Matthew 18.16; 2 Corinthians 13.1 would be called to mind. But it draws out the fact that the elder who sins openly is doing so as the representative of the church, and so has offended the whole church.
Note that Paul is using the present tense. This may be intended to suggest a reference to some elders who were presently sinning, and refusing to acknowledge their sin and repent. Primarily in view therefore may be the sins of the false teachers such as Hymenaeus and Alexander (1.20), and Philetus (2 Timothy 2.17). This included their actual teaching which was causing so many problems (1.3; 4.1-3; 6.3). But it would also include the resulting strife, dissension and disunity which were the result of their activities (1.4-5; 6.4-5). There is no question, however, about the fact that it is to refer more generally to any and all who become involved with continual open sinning. It should also be noted that the aim of such public rebuke is in order to produce repentance in the sinning elder (2 Tim 2.25), and as a warning to the remainder of the elders, and indeed as a warning to the whole church of the gravity of sin and its consequences.
This did not, of course, mean that the elders could not differ on secondary matters. The problem with the false teachers here was that they were wrong on the basic doctrines of the person of Jesus, and the historical significance of the cross and the resurrection. They had moved away from the ‘rooting in history’ of Christian doctrine, and were denying the equivalent of the Apostles’ Creed. It is on such central teachings that unity must be maintained, while disagreement on secondary matters must not be allowed to become an issue. It is the truth about Jesus Christ that matters, not our disagreements on the details of interpretations of future history and ritual.
5.21 ‘I charge you in the sight of God, and Christ Jesus, and the elect angels, that you observe these things without prejudice, doing nothing by partiality.’
This solemn injunction which follows demonstrates how important he sees these instructions to be. He wants all to be aware that these are they who watch over the church from Heaven, as the elders watch over it on earth. This explains why he brings in here the elect angels, who are the equivalent in Heaven to the elders on earth (appointed servants of God). ‘God, Christ Jesus and the elect angels’ thus parallels in Heaven the idea of ‘God, Christ Jesus and the elders’ on earth. By ‘the elect angels’ he may have in mind here those special angels who care for and represent the church before the throne, those whom John in vision calls ‘the twenty four elders’ (Revelation 4.4, 10-11; 5.8-10). For such a ministry of angels see Hebrews 1.14, and compare 1 Corinthians 11.10; Revelation 1.20; Psalm 91.11, 12; Matthew 4.6-7. Paul’s injunction here may, however, be seen as also referring to the whole letter. Compare his reference to a ‘charge’ to Timothy in 1.18. Compare 6.13.
This awareness of the presence of God and Christ Jesus among the believing community was to be a strong inducement to obedient Christian living (5.4; 6.13; 2 Timothy 2.14; 4:1; Matthew 18.18-20). It was precisely this awareness of the Lord God walking in the camp which was, in similar circumstances, to motivate the newborn community of Israel to assurance and full obedience (Leviticus 26.16-17; Deuteronomy 23.14). Compare also "the Lord your God, who is among you is a God Who is jealous over you" (Deuteronomy 6.15).
While it certainly refers to what immediately precedes, Paul’s injunction may here, however, be seen as also referring to the whole letter. Compare his reference to a ‘charge’ to Timothy in 1.18, and compare 6.13.
Timothy is therefore firmly exhorted to ensure that he entertains no prejudice against any, and that he shows no partiality. He must be openly fair in his dealings with all and must ensure that he acts for the good of the whole without having any bias towards one against another, precisely because he does it before God, Christ Jesus and the heavenly eldership. For similar calls to impartiality see Leviticus 19.15; Deuteronomy 1.17; 2 Chronicles 19.7; Romans 2.11; Ephesians 6.9; Colossians 3.25; James 2.1; 1 Peter 1.17.
Paul Gives Some Personal Injunctions To Timothy About His Own Behaviour, And His Responsibility To Use Discernment Especially With Regard To Appointing Men To God’s Service By The Laying On Of Hands (5.22-25).
Timothy is now warned against making rash appointments, or appointments without due care, for he is to remember that the laying on of hands represents an identification with the person on whom hands are laid. To lay hands on someone is therefore to take responsibility for that man’s ministry. It is important to look below the surface and ensure the reliability and integrity of the person involved. Similarly he must also keep himself pure, and learn how to look below the surface and use discernment in everything, in the same way as Ephesian water should be mixed with wine before being drunk because of its impurities, so as to avoid its most unpleasant effects. The illustration is an apt one. Natural man is very much like Ephesian water and needs the wine of the new age (John 2.1-10; Isaiah 55.1-3) and the wine of the Spirit in order to make him palatable. It is in fact like some sins and some good works. Sometimes its effects are obvious immediately, at others it takes time to work through, and the after effects may be delayed. In the same way some sins are immediately obvious, while others may only become apparent later. All this must be taken into account, both in making appointments of responsible officials (including widows) and in dealing with people.
Analysis. .
Note that in ‘a’ discernment in selection of church servants is to be exercised, and in the parallel those who do good works may not be apparent immediately but will be eventually. In ‘b’ Timothy is to keep himself pure, and in the parallel this is in contrast with the fact that some men’s sins are obvious and others take time to discern. Centrally in ‘c’ Timothy has to learn to look below the surface and use discernment, not only personally but with regard to his responsibilities in Ephesus.
5.22a ‘Lay hands hastily on no man, neither be a partaker of other men’s sins.’
Rash appointments are to be avoided in making appointments and setting people aside to specific responsibilities. (this general principle has already been demonstrated in his advice concerning widows). For those who have such a responsibility to make appointments thereby take on themselves responsibility for the future behaviour of such people. To ‘lay hands on’ is an act of dedication and identification (as with the sacrifices of old - e.g. Leviticus 1.4 and often). So to lay hands on someone for God’s service carelessly is to become a partaker in their future sins.
5.22b ‘Keep yourself pure.’
This may be seen as a separate injunction to also ensure that he keeps himself pure, but it surely includes what has just been said. By being careful and prayerful in making appointments he will consequently keep himself pure from their sins. Both ideas apply, for he has had hands laid on him by others, and must ensure that he is loyal to the purpose for which they set him aside, in the same way as he will expect the same from those on whom he lays his hands. Purity, positive goodness and an avoidance of all sin, is an essential qualification for a servant of God, and Timothy must maintain it at all times both actually and potentially.
5.23 ‘Do not be a drinker of water any longer, but use a little wine for your stomach’s sake and your frequent infirmities.’
What appears here to be an abrupt change of subject is in fact probably the use of a vivid illustration comparable to that concerning the ox and the threshingfloor (verse 18), which he also did not feel that he needed to explain. (We might see Paul as saying, ‘Think about it. Do you really think that God is too concerned about the yips?’, in the same way as he said a similar thing about God not being over-concerned about oxen (1 Corinthians 9.9). It is not to say that God is not concerned about the oxen or the yips. It is because there are some things that are even more important). So he is saying, ‘remember your own experience with the water at Ephesus and recognise that you need also to drink of God-given wine when you make your decisions’. Both would be familiar with how Jesus had turned water into wine (John 2.1-10), indicating the new age of the Spirit.
So just as he had to learn to use discernment when drinking the impure Ephesian water, and to mix it with wine so as to prevent its harmful and unpleasant effects, so should he by the Spirit have regard to the impurities within men and cater for them in the best ways possible (which was why younger widows should be prevented from being ‘enrolled’). He may thus well be saying, in a way that he knew that Timothy would understand, ‘be careful what you are doing when you appoint people to God’s service, lest you finish up with the equivalent of a pain in your gut’. Or to put it another way, don’t just ‘drink water’ in an unthinking way when you make appointments, take steps to ensure that the worst will not happen by ‘drinking wine’ and only appointing worthy men. (It is hardly likely that the elders at Ephesus would not have already given similar advice to Timothy about the use of wine when they saw that he was suffering from the effects of the drinking water. Perhaps, however, he had asked Paul’s advice about it in which case Paul now gives it while also using it as a vivid illustration).
This is not to deny that Timothy might genuinely have had irritable bowel syndrome. But it is to suggest that Paul, in reminding him of the remedy for it in this case, humorously uses it to get over his main point. Discernment must be used, both in drinking water and in appointing people to the service of God, and that discernment comes through the Spirit. For at the back of the illustration may well have been what would be the well known story of Jesus turning water into wine (John 2.1-10), indicating the coming of the new age of the Spirit, combined with Isaiah 55.1-3, ‘come to the waters, --- buy wine and milk without money and without price’, which essentially pointed to the same.
The quality of the water is why wine is drunk in so many countries, not only as a pleasure, but out of necessity. It is because the water is almost undrinkable. It would have been much worse in Paul’s day, although stomach’s would have been more used to it. Ephesian water, however, appears to have been worse than most. But this suggestion that it is also intended to be an illustration is backed up by the examples that follow, for which the illustration is very apt.
5.24 ‘Some men’s sins are evident, going before to judgment, and some men also they follow after.’
The illustration continues. Just as Ephesian water causes some to throw up immediately, and with others only has a much slower effect which is not at first visible, so is it with men. With some their sin is immediately obvious. With others it takes time for their sin to work through. With appointments to Christian service it is the second kind of sin that needs to be most guarded against, the kind that only becomes apparent later. Few would appoint an openly sinful man (or so one would think), but how easily, if care is not taken, can a man be appointed who will go on to be a disaster. Thus in making the selection wine is needed as well as water.
All will, however, be revealed at the Judgment, even if not before, for then the activities of servants of God will be tried in the fire to see of what kind they are. Then the sins which follow after will also be taken into account (1 Corinthians 3.10-16).
5.25 ‘In the same way also there are good works which are evident, and such as are otherwise cannot be hid.’
And the same applies to a man’s ‘good works’. In some they are apparent immediately, in others they will be revealed, but only later, for in the nature of things they cannot finally not come to light. It is often the case that the person who seems (because possibly of diffidence) to have few talents, turns out to be the brightest star. Many a great speaker is also basically shy. The principle is clear, a man cannot always be judged by what he is at present. Careful discernment needs to be made, with the help of prayer, so as to detect what he might become in the future, both as regards sin and as regards quality.
Thus in the light of all this how important it is to use discerning judgment in all appointments, and especially when appointing elders. Lack of discernment could not only bring later disappointment and heartache, it could also result in hidden spiritual talents not being discerned. It is a reminder of how much prayer should go into such decisions, and how necessary it is to discern what lies underneath.
The Principle Of Faithful Service Is Also To Apply To Slaves Who Become Christians, Who Are To Recognise That In Being Faithful To Their Earthly Master They Are Demonstrating Their Faithfulness to God (6.1-2).
Those who know little about life in the 1st century AD ask why Paul did not openly and directly campaign against slavery. However, the fact is that the world at that time was based on slavery. It was as natural as breathing, and actually provided security for large numbers of people. Furthermore there were something like 60,000,000 slaves in the Roman Empire, and because of their numbers they were always regarded as potential enemies. So even the suggestion that all slaves be freed might have caused a rumbling dissension resulting in a slave revolt which would have been put down with merciless force. For the Roman Empire could not take the risk of a slave uprising. If a slave ran away and was caught, he was either executed or branded on the forehead with the letter F, which stood for fugitivus, which means runaway. There was indeed a Roman law which stated that if a master was murdered all his slaves could be examined under torture, and could be put to death in a body. Besides, slaves were often freer than ‘free-men’ and held important positions. No campaign to free slaves would have had any support from anywhere else. Campaigns against slavery that were later successful depended on a solid amount of support from like-minded people, and also from the common people, on the basis of the kind of atmosphere that Christianity had built up. Anyone campaigning that way in the 1st century AD would simply have been looked at with incredulity. Opponents would well have asked, ‘If all slaves were released where would they go and what would they do?’ The answer is that they would simply have starved, while the economy of the world would have collapsed. So anyone who attempted a direct anti-slavery campaign would have spent their time battering against a brick wall, even if they had not been permanently imprisoned. What Paul did instead was use the wiser and more successful way and undermine slavery by his positive teaching concerning freedom and equality. Among Christians ‘there is neither slave nor free-- for they are all one in Christ Jesus’, he declared (Galatians 3.28). In fact what he did was alter the moral attitude of people, and that eventually led to the banning of slavery, a campaign in which Christians played a huge part. Nor must we think of 1st century AD slavery in the same terms as slavery in the 18th and 19th centuries. Many 1st century slaves rose to positions of great importance and were treated with great respect. They would actually have been the first to attack any anti-slavery campaigners.
So here Paul is not arguing about the rights and wrongs of slavery, which he recognises that he can do little about in the short term. He is dealing with what the attitude of a Christian slave should be towards his earthly master, probably in the light of difficulties and problems that had arisen, or were threatening to arise. For he had already given his instructions concerning masters and slaves in his previous letter to the Ephesians. He was probably aware that the masters were actually doing what he had requested, but that there had been an unfortunate reaction on the part of the slaves. They had begun to be disrespectful and even lazy (the fact that they could do so and get away with it serves to demonstrate the ease of their conditions). So Paul emphasises that they are not to be like that, but are to treat their masters with honour so that no disgrace come on the Name of God, and no discredit would come on Christianity, in such a way as to cause a great deal of harm to other Christian slaves.
And this was to be especially so where slaves had a Christian master. They must not take advantage of the fact but rather serve them the better because what they did would be benefiting a Christian. The fact that he gives no instruction concerning Christian masters may indicate that he was aware that in Ephesus the Christian masters treated their slaves well. He had certainly gives them instructions previously (Ephesians 6.9; Colossians 4.1).
Analysis.
Note that in ‘a’ slaves are to count their masters as worthy of honour, and in the parallel they are not to despise masters who are believers. Central in ‘b’ is the fear lest the name of God and the doctrine be blasphemed.
6.1 ‘Let as many as are slaves under the yoke count their own masters worthy of all honour, that the name of God and the doctrine be not blasphemed.’
All Christian slaves are to treat their masters with honour. In view of the fact that Christians are called on to show respect to all men that was only reasonable. It might suggest that some Christian slaves, recognising that they were sons of God and that their masters were not, had actually taken advantage of their easy conditions and behaved disrespectfully. But they were not to do so, for by it they would bring God’s Name into disrepute. And then it would soon become common knowledge that Christian slaves were difficult and untrustworthy, as a result of which all Christian slaves would suffer. For Paul’s further teaching on this topic see 1 Corinthians 7.20-24; Galatians 3.28; Ephesians 6.5-9; Colossians 3.22-25; 4.1; Philemon all; 1 Peter 2.13-25).
While most of us are not literally slaves today, many are slaves to their jobs. And the same principle applies. Christians, even if they are trade union leaders, should treat their employers with respect (and expect the same respect in return) and work diligently. Being rude or arrogant or slapdash is not a Christian virtue.
6.2a ‘And those who have believing masters, let them not despise them, because they are brothers, but let them serve them the rather, because they who partake of the benefit are believing and beloved.’
The same principle applies to slaves of Christian masters. They might meet in the same church as brothers in Christ. The slave might even be a respected elder. But outside the church he must still remember his responsibility to serve well, as by it he serves Christ well. And he must not be disrespectful in attitude or response. Rather such slaves must serve their masters the more diligently, firstly because their masters were, as brothers, beloved, and secondly knowing that whatever riches benefited their master would be partly used in Christ’s service. Thus it was Christ Who suffered when they were slack, and Christ Who benefited when they were industrious. Furthermore this would mean that they were doing what they were doing in the sight of God and in order to please Him (Ephesians 6.6).
Paul Now Expresses His Opinion Of Those Who Introduce Problems To The Church By Their False Teaching And Points Out That True Godliness Results In Contentment So That Having Sufficient Food And Clothing Should Be Enough For Any Christian Whose Main Thought Should Be On Serving Christ (6.2b-8).
This passage is clearly transitional in the letter. It undoubtedly closes off the chiasmus commencing at 4.1, but it also commences a final chiasmus in its own right. For the remainder of this chapter forms such a chiasmus, which is built around an ascription of praise and glory to God and to the Lord, Jesus Christ, as follows:
This putting of a chiasmus as straddling other chiasmi is not unusual in Scripture. It very plainly also occurs in Acts (see our commentary).
It would appear that the false teachers were doing well financially out of their teaching which might well have included the idea of sacrificial giving by their adherents - to them - thus theoretically demonstrating other-worldness. Heresies can regularly be detected by how rich their leaders are. But the thoughts of Christians on the other hand should be on godliness with contentment so that they are satisfied with having sufficient to live on. This was the difference between the two. The false teachers spoke of heavenly things so that they might have earthly gain. The true Christian dedicated all his earthly things so that he might have heavenly gain. Indeed Paul himself was falsely accused of the first, and exemplified the second.
It is difficult for us to realise how popular preachers of various philosophical ideas could be in those days. They were the substitute for television and could build up the fame of pop stars. Many would flock to hear them. And they quite blatantly did it for payment. Thus the teachers here may have been similar to that, something which is suggested by the references to their desire for gain. And by their subtle incipient Jewish gnosticism it would appear that they had gained good support, even by some in the churches of Ephesus. So Paul wants to make clear that their message is bankrupt.
Analysis.
Note that in ‘a’ they teach a different doctrine than that which is according to godliness, and in the parallel people have thereby been led astray from the faith. In ‘b’ those whose minds are set on questionings and arguments about words begin to behave badly because they have erred from the truth, while in the parallel those whose minds are set on riches are possessed with the kind of longings that destroy men. In ‘c’ the false teachers think that godliness ought to produce gain, while in the parallel the truly godly are content with food and clothing. Centrally in ‘d’ Paul declares that godliness with contentment is all that matters, for in the end we have to leave everything else behind.
6.2b ‘These things teach and exhort.’
Timothy is called on to teach and exhort what Paul has shown him. This may refer to the whole letter, or the section from 4.1 onwards, or to what now follows, or indeed all, for that was his intention.
6.3 ‘If any man teaches a different doctrine, and does not adhere to sound words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness,’
And the reason that he had to teach them was because if anyone taught anything contrary to ‘sound words’, that is, the recognised teaching of the Apostles (Galatians 2.2), or taught a ‘different doctrine’ (compare 1.3) from Paul, he was demonstrating that he did not consent to such ‘sound words’, that is, words which truly declared and revealed the truth. He then points out that these are also in line with what our Lord, Jesus Christ Himself taught. His claim is thus that his own teaching, unlike that of these false teachers, is solidly based on that of the Lord, Jesus Christ. The heretics claimed to have advanced on His known teaching by introducing ‘mysteries’, but Paul calls all men back to His known teaching, as known and recorded in all the churches.
‘And to the doctrine which is according to godliness’. And that teaching provides the basis for true piety, for true religion, for being pleasing to God, for truly fulfilling their obligations towards God and man.
6.4-5 ‘He is puffed up, knowing nothing, but having a sick craving about questionings and disputes of words, of which comes envy, strife, railings, evil surmisings, wranglings of men corrupted in mind and bereft of the truth, supposing that godliness is a way of gain.’
Having described the wayward teaching of the false teachers in verse 3, Paul now brings out:
1). Criticism of their attitude and approach. Those who claim to be Christians but who teach other than the Apostles’ teaching are living in the clouds, they are puffed up and full of hot air, they know nothing. Rather they have a sick interest in questionings, and disputation about words, giving the words an exotic meaning other than their real sense, and in opening men’s minds to extravagant ‘new thought’, always seeking ‘some new thing’ (Acts 17.21). But their thoughts were all on airy-fairy ideas (and thus not really heavenly) rather than being firmly grounded in true moral behaviour and response in this life. They do not think in terms of ‘doing the will of My Father in Heaven’ (Matthew 7.21), but in terms of exotic experiences. They are a parody of true heavenly-mindedness. But there is one way in which their teaching is earthly minded, and that is in their building up riches for themselves. They suppose that ‘godliness’ is a way of gain, not of holy living, and they act accordingly.
2). The fruits of their teaching. Their teaching results in envy, in strife (a word only used by Paul) and disputing, in railing (or ‘slander’) against others, especially true Christians, in evil surmising and wranglings which skirt round the truth, and all that is because their minds are corrupted, and they themselves are bereft of the truth. Such envy, strife, railing against others, and wranglings were actually well known in those days among professional philosophers who were often at each other’s throats, and it also involved their adherents.
3). What motivates their teaching. It is evidenced by their love of money, which, of course, is for ‘the cause’ but ends up in their own pockets. Their forte is goldliness, not godliness.
6.6-7 ‘But godliness with contentment is great gain, for we brought nothing into the world, for neither can we carry anything out,’
In total contrast is true doctrine and true Christianity. That, while not condemning riches, eschews seeking to become rich (compare Matthew 6.19-21), and at the same time recognises that such riches may well keep men from God. It produces genuine heavenly-mindedness (Colossians 3.1-3; 1 John 3.1-3) which cares nothing for the treasures of this life but centres on pleasing God, and doing the will of their Father in Heaven. It stresses the fulfilment of their responsibility towards God (eusebeia - godliness). Pleasing God and having His contentment in their hearts is all that they desire. For they know that earthly things are nothing, and that they brought nothing into this world and can take nothing out. Compare Job 1.21 - ‘naked came I out of my mother’s womb, and naked will I return there’; Ecclesiastes 5.15 - ‘as he (a rich man) came forth from his mother’s womb, naked will he go again as he came, and will take nothing for his labour which he may carry away in his hand’. Thus they look not at the things that are seen but at the things which are unseen, for the things that are seen are temporary and transient, but the things that are not seen are eternal (2 Corinthians 4.18). They have respect to the recompense of the reward (Hebrews 11.26) when they will hear their Lord say, ‘well done, good and faithful servant, enter into the joy of your Lord’.
It may well be that the false teachers had offered ‘contentment’, or self-assurance. The word was used similarly by Stoic philosophers. But Paul wants to stress that if it does not go along with fulfilling our responsibilities towards God it is worth nothing. The only genuine contentment, which includes a full supply of all that is necessary, is found in Him, for that is contentment that rests on a sound basis. The same root is found in Deuteronomy 32.10 LXX, ‘He maintained him in the wilderness, in burning thirst and a dry land. He led him about and instructed him, and kept him as the apple of an eye, as an eagle would watch over his brood, and yearns over his young, and receives them, having spread his wings, and takes them up on his back.’ That is the basis of the Christian’s contentment.
6.8 ‘But having food and covering we will be content with those.’
Thus Christians are satisfied when God provides their food, clothing and shelter (compare Matthew 6.25-34) which they receive with thanksgiving (4.4). And with that they are content, for they want to spend their whole lives in pleasing God in accordance with Jesus’ teaching, and in bringing men to Christ and building them up in Christ. Here is the test of true religion. Paul was only asking them to experience what he had experienced himself (Phil. 4.10-13).
6.9 ‘But those whose minds are set on being rich fall into a temptation and a snare and many foolish and hurtful longings, such as drown men in ruin and destruction.’
In total contrast again are those who desire to be rich by any means. The slaves may labour without any hope of earthly advancement (6.1-2), but at least they avoid the perils of being rich. They can only set their hope on God. In contrast those who set their minds on being rich, soon fall into temptation and a snare, and are entrapped by their foolish longings. They see the glitter of gold or hear the rustle of bank-notes, or moon over their bank statements, and that is what they set their hearts on, and it fails to satisfy them. And such longings finally then result in men drowning in ruin and destruction, either in this world or the next (Luke 12.13-21; 16.19-31). Compare the ‘deceitfulness of riches’ in Mark 4.19.
The pictures are vivid. First they fall into temptation, they cannot resist the call of gold, then they are caught in a snare as their search for money entraps them, then their continued longings lead them into being drowned - in the sea of ruin and destruction. They are like a man who has risked all to obtain a treasure from a sunken wreck, only to find himself entangled in weeds and in danger of drowning with none to help, or seeking treasure in a swamp and finding it, only to find himself being unavoidably sucked in by the quicksand.
6.10 ‘For the love of money is a root of all kinds of evil, which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows.’
For the love of money (not money itself which is simply a tool) is a root which produces all kinds of evil; greed, covetousness, envy, deceit, disregard for others, the argument that all is fair in business, the scheming of schemes to get money out of others, self-accumulation, and so on, with the result that the hunger for true righteousness and godly living disappears. They often do not realise what is happening but soon gold has become their god. And they often even try to justify their greed by claiming that it is God-provided. Thus they float along enjoying their riches and leave the world to fend for itself. Not for them teaching about widows, and the needy and care for one another and laying up treasure in Heaven. To them God is the treasure chest on which they draw for their own indulgence, the hole in the wall into which they feed their pin number, not the One Whom they seek to please by following the teaching of Jesus. They are takers and not givers. And they fashion their teachings to suit.
Go back to section 2 of 1 Timothy
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