His Word Today

⁷ Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil.” (1 Timothy 3:7 (ESV)

A suburban church’s elders in a major metropolitan Midwest city sensed God’s call to relocate the congregation closer to the city’s downtown. This was due in large measure because the church outgrew its facilities and for a desire to a visible presence for Christ in a populated area often overlooked. When a property with several existing buildings became available, the congregation sensed it was God’s will to purchase it with the purpose of renovating all the structures and using them for worship and ministry.

One of the experiences in the process was the pastor met with the families of the neighboring community located across the street of the church’s newly purchased property. Initially, the church’s new neighbors were less than excited about having a congregation of Christians as their new neighbors. They expressed their opposition to, if not disdain towards, the pastor and the church in no uncertain terms at a community meeting. It was not an optimistic beginning.

However, something marvelous occurred as the congregation cleaned, renovated and relocated into and onto the new church campus. The neighborhood began to see Christian people who were friendly, helpful and caring. What began as opposition soon turned into affirmation by the local residents. When once they groaned about a church across the street from their homes, they now were glad to have such a presence. They began to respect, and even like, the pastor, the church’s leadership and congregation.  

It cannot be overstated the importance of a pastor’s, and elders’, reputation with those who do not belong to the church. What was true for Timothy as the pastor of the church in Ephesus, remains true for local pastors, and elders today. How unconverted and unchurched people feel about a church’s leadership is huge. The church’s leadership must do everything they can to have a good and positive reputation with outsiders, without changing the message of the Gospel of Jesus Christ.

The Apostle Paul wrote regarding an elder, pastor, or overseer they “must be well thought of by outsiders,” This in addition to all the other characteristics previously mentioned in the context of I Timothy 3:1-6. The phrase must be (δεῖ; dei) refers to what is presently and actively necessary and ought to be.

What is necessary is for overseers to be well thought of. To be (ἔχειν; echein) means to presently, actively and infinitely possess and hold onto something. In the context, what the elder is to presently, actively and infinitely possess is to be well thought of (καλὴν μαρτυρίαν; kalen martyrian). This refers to a good reputation and testimony. This good reputation and testimony are the elder’s responsibility to foster and cultivate. He must do everything he biblically can to pursue this purpose and goal. This good reputation the elder pursues results in outsiders (ἔξωθεν; exothen), or the unconverted, agreeing the pastor possesses a good testimony of faith in Jesus Christ.

The pastor must be ethical, faithful, and biblical before a watching and ungodly world. He must refrain from any and all behavior, speech, or thinking which in any way compromises his reputation and ultimately the reputation of Jesus Christ who represents. He must guard his heart (Prov.4:23-27).

Otherwise, he may fall into disgrace. To fall (ἐμπέσῃ; empese). This means to actively experience at a particular point in time disgrace (ὀνειδισμὸν; oneidismon). This refers to public reproach (Rom. 15:3; 1Ti 3:7; Heb. 10:33; 11:26; 13:13).^[1] This disgrace Paul referred to as “a snare of the devil.”  A snare (παγίδα; pagida) means a trap and danger solely originating from the devil.

“A leader in the church must have an unimpeachable reputation in the unbelieving community, even though people there may disagree with his moral and theological stands. How can he make a spiritual impact on those who do not respect him? (Matt. 5:48; Phil. 2:15),” explains Dr. John MacArthur.  

In his book The Pastor as Leader, Dr. John Currie, professor of pastoral theology at Westminster Theological Seminary in Philadelphia writes the following concerning the pastor’s character and the tragedy of failing to pursue a good reputation.

“While this book was being written, the church was rocked again and again by dramatic and devastating news of corrupt pastoral leaders. One popular preacher-leader abandoned his faith and his marriage. A respected apologist was discovered to have lived a secret life of immorality, financial corruption, and wicked manipulation of those who had trusted him for spiritual care. A pastor who had reached the heights of celebrity was dethroned from his ministry empire because of angry, unaccountable, brutal leadership of colleagues and blatant dishonesty for financial gain. Denominational leaders were being investigated and called to account for covering up vile sins perpetrated by false shepherds.”

“These are merely a sampling of the cases of corrupted character and their ruinous consequences exposed publicly. By the time wickedness like these examples makes headlines, there have typically been repeated episodes of less known compromises in the offending leader’s life, incremental concessions that C. S. Lewis called “those little marks or twists on the central inside part of the soul which are going to turn it, in the long run, into . . . a hellish creature.” The most scandalous hypocrisies are often rooted in seemingly less significant character issues that have gone unaddressed in the life of a pastor.”

“Because pastoral leadership is the process where a man of God leads the people of God by preaching the word of God, the pastor’s example is essential to the process of leadership. The walk of a man of God must be integrated with the word he has been sent to preach. He must pursue conformity to Christ as he leads for Christ, because his stewardship includes the duty to serve as an example for those to whom he preaches (1 Tim. 4:12; cf. Titus 2:7; 1 Pet. 5:3),” explains Dr. Currie.

Dr. R. C. Sproul writes, “Non-Christians should be able to look at a Christian leader and say that he lives according to his profession and is quick to repent when he fails to do so. Yet all believers should be known by their exemplary lives, their living of “a peaceful and quiet life, godly and dignified in every way” (1 Tim. 2:2). What is the testimony your non-Christian friends, neighbors, and co-workers would give about you? If accused of being a Christian, would you be found guilty?”

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

Soli deo Gloria!

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^[1] James Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

“He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil.” (1 Timothy 3:6 (ESV)

Puritan and biblical commentator Matthew Henry writes, “The more ignorant men are the prouder they are.”

There is a difference between a new convert, and a mature believer.  The mature believer knows what he doesn’t know and where to find the answers, while the new believer doesn’t even know the questions. Therefore, it is imperative a new believer in Christ should not serve as an overseer, elder or pastor.

The Apostle Paul clearly stated an elder must not be a recent convert (νεόφυτον; neophyton). The phrase literally refers to a new or young plant. The English word neophyte, meaning a novice, beginner, recruit, and trainee, comes from this Greek word.

If such an individual assumes the office of overseer, he may become puffed up with conceit (τυφωθεὶς; typhotheis). This metaphorically means to be wrapped up in the smoke of pride and his own self-importance. When young converts are in positions of church leadership, their immaturity becomes apparent to everyone but themselves.   

^“Do you see a man who is wise in his own eyes? There is more hope for a fool than for him.” (Proverbs 26:12 (ESV)

^“The sluggard is wiser in his own eyes than seven men who can answer sensibly.” (Proverbs 26:16 (ESV)

“Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight.” (Romans 12:16 (ESV)

^“Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves.” (Philippians 2:3 (ESV)

Putting a new convert into a leadership role would tempt him to pride. Elders, therefore, are to be drawn from the spiritually mature men of the congregation,” explains Dr. John MacArthur.

Paul explains such conceit could cause the young believer to “fall into the condemnation of the devil.” One commentator writes, “Lest being proud of his degree he be likewise condemned as the devil was for lifting up himself by pride.^[1]

In his book Biblical Eldership, author Alexander Strauch writes, “Scripture prohibits a ‘new convert’ from serving as an elder. A new convert is a beginner in the faith, a baby Christian, a recent convert. No matter how spiritual, zealous, knowledgeable, or talented a new convert may be, he is not spiritually mature. Maturity requires time and experience for which there is no substitute, so a new convert is simply not ready for the arduous task of shepherding God’s flock.”

“The position of elder (especially in a large, well-established church such as the one in Ephesus) carries considerable honor and authority. For a recent convert, the temptation of pride would be too great. Pride would destroy the man, causing personal disgrace, loss, exposure, divine chastisement, and possibly wrecking his faith. It would also hurt the church. So, Paul warns against appointing a new convert as an elder.”

“Today’s passage warns the church not to ordain new converts as elders (1 Tim. 3:6). Without seasoning and maturation, men are ill-equipped to deal with the complexities that confront the church and the discipline of its members. Overestimating their own wisdom, they may deal poorly with people, lording their authority over God’s flock instead of shepherding with lovingkindness (1 Peter 5:1–5),” explains Dr. R. C. Sproul.

“Not having faced the Christian’s unique trials and temptations, they can split churches when they value their way over “the unity of the Spirit in the bond of peace” (Eph. 4:3), refusing to compromise when Scripture permits it. Lacking knowledge of the church’s history and confessions, they can in their pride wander after heresies long ago refuted. New converts may exalt themselves and if so, may also endure the casting down that the Devil experienced, revealing their profession of faith to be false (1 Tim. 3:6).”

Much care is to be taken when a church calls a man to be an overseer, elder, and/or pastor. Popularity, presence, and persuasiveness must not be the characteristics the church looks for in the man who ministers from the pulpit.

^“He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:8 (ESV)

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

Soli deo Gloria!

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^[1] Geneva Bible: Notes, vol. 2 (Geneva: Rovland Hall, 1560), 98.

¹⁶ All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, ¹⁷ that the man of God may be complete, equipped for every good work.” (2 Timothy 3:16–17 (ESV)

Previously, we explained what the Apostle Paul meant when he wrote “All Scripture.” Scripture (γραφὴ; graphe) refers to writing or to a written document. Within the context of the Bible, Scripture refers to the sacred writings of God’s written revelation or self-disclosure. In the immediate context of 2 Timothy, Paul referred to the Old Testament. In the overall context of the Old and New Testaments, Scripture refers to the entire Word of God or the entire biblical canon.

The phrase “All Scripture is breathed out by God.” The phase “breathed out by God” and “given by inspiration of God” is from one Greek word θεόπνευστος (theopneustos). This is compound adjective which modifies the noun Scripture. Theo refers to God. Pneustos is the Greek word for breath or spirit. Theologically, theopneustos established what is known as verbal, plenary inspiration. Verbal refers to Bible’s words. Plenary is the word meaning all. The concise meaning of this phrase is “All Words, God-breathed.”

This God centered origination of God’s Word makes it profitable. Profitable (ὠφέλιμος; ophelimos) means useful and beneficial. Aside from a list of resulting benefits the Apostle Paul listed in the latter portion of today’s text, the Scriptures are profitable in an of itself. By its very nature, as the revelation of God, it is useful and beneficial.

“Scripture is not merely a witness to the Word of God. Scripture does not simply contain the Word of God. Scripture needs nothing added to it to become the Word of God. No, Scripture is itself the Word of God, breathed out by Him and belonging to Him no less than our words are breathed out by us and belong to us,” explains Dr. R. c. Sproul.

“As the very breath of God, Scripture carries with it the full truth and authority of our Creator. It “cannot be broken” (John 10:35). What God gave the Apostles and prophets to write down cannot be viewed as anything other than fully true in all that it teaches, and it is incapable of leading people astray. This follows necessarily from the nature of God, who is holy and true (Isa. 6:1–3; Rom. 3:4). Because it is the Word of God, Scripture cannot fail to accomplish God’s will, for God is able to accomplish all His holy will. No purpose of His can be thwarted (Job 42:2).”

Aside from the profitable, and beneficial nature of God’s Word, there are several resulting and practical benefits. These include teaching, reproof, correction, and training in righteousness.

Teaching (διδασκαλίαν; didaskalian) means instruction, education, and doctrine. “The divine instruction or doctrinal content of both the OT and the NT (cf. 2 Tim. 2:15; Acts 20:18, 20–21, 27; 1 Cor. 2:14–16; Col. 3:16; 1 John 2:20, 24, 27). The Scripture provides the comprehensive and complete body of divine truth necessary for life and godliness. Cf. Ps. 119:97–105,” states Dr. John MacArthur.

Reproof (ἐλεγμόν; elegmon) refers to conviction, discipline and refutation of error. “Rebuke for wrong behavior or wrong belief. The Scripture exposes sin (Heb. 4:12–13) that can then be dealt with through confession and repentance.”  

Correction (ἐπανόρθωσιν; epanorthosin) means restoration and revival. “The restoration of something to its proper condition. The word appears only here in the NT, but was used in extrabiblical Greek of righting a fallen object, or helping back to their feet those who had stumbled. Scripture not only rebukes wrong behavior, but also points the way back to godly living. Cf. Ps. 119:9–11; John 15:1–2.”

Training ( παιδείαν; paideian) in righteousness (δικαιοσύνῃ; dikaiosyne) refers to honest and truthful discipline resulting in righteousness and godliness. “Scripture provides positive training (originally used in reference to training a child) in godly behavior, not merely rebuke and correction of wrong behavior (Acts 20:32; 1 Tim. 4:6; 1 Pet. 2:1–2),” concludes Dr. MacArthur.

John Calvin says, “It would be too long to explain what we are to learn from the Scriptures; and, in the preceding verse, he has given a brief summary of them under the word faith. The most valuable knowledge, therefore, is “faith in Christ.” Next follows instruction for regulating the life, to which are added the excitements of exhortations and reproofs. Thus, he who knows how to use the Scriptures properly, is in want of nothing for salvation, or for a Holy life. Reproof and correction differ little from each other, except that the latter proceeds from the former; for the beginning of repentance is the knowledge of our sinfulness, and a conviction of the judgment of God. Instruction in righteousness means the rule of a good and holy life.”  

When next we meet, we’ll define other significant terms related to the Bible’s verbal, plenary inspiration. May the Lord’s truth and grace be found here.

Soli deo Gloria!  

⁴ He must manage his own household well, with all dignity keeping his children submissive, ⁵ for if someone does not know how to manage his own household, how will he care for God’s church?” (1 Timothy 3:4–5 (ESV)

“Eli was a priest when the judges governed Israel, and as such he was supposed to be an example to the people as their worship leader. Yet his homelife made it impossible for him to be a model for those under his care. Scripture minces no words in describing his sons as “worthless,” men who “did not know the Lord” (1 Sam. 2:12). We would not ordinarily blame Eli for his sons’ adult transgressions, especially since Eli did rebuke them for their sins (vv. 22–26). Apparently, however, Eli’s admonitions were half-hearted because God charged the priest with exalting his sons above the Almighty (vv. 27–29), something that Eli likely did from their youth. Eli’s disordered, undisciplined, sinful family revealed that his heart was not wholly devoted to the Lord. Being unfit for leadership, Eli was finally removed from his position (vv. 30–36; 4:12–18),” explains Dr. R. C. Sproul.

“Ancient peoples believed that private behavior was indicative of effective leadership and, consequently, that a family’s conduct determined whether the father would be a skilled leader. Well-behaved kids revealed consistent, caring discipline at home, which proved that a man could govern a group larger than his family. Many people today reject this premise, but Scripture sides with the ancients on this matter, telling the church to choose for elders only those men who manage their homes in dignity, with submissive children (1 Tim. 3:4).”

The Apostle Paul emphasized to Timothy the importance of an elder’s family life. Since leadership is all about character, the elder’s true character is most often displayed in his home and among his family. A man who is ungodly at home, while pretending to be godly at church gatherings, is not fit for the office of overseer. Much too often an individual is selected to be an elder because of his status in the community, his wealth and/or influence.

Paul said an elder must manage his own household well with all dignity. The phrase He must manage (προϊστάμενον; proistamenon) means to presently and personally lead, help and guide his own household. Household (οἴκου; oikou) refers to his family. This household management must be done well (καλῶς; kalos), meaning to be done rightly, correct, and in excellence. All dignity (πάσης σεμνότητος; pases semnotetos) refers to personally possessing every kind of proper and respectful behavior.

The apostle continued by stating keeping his children submissive. Keeping (ἔχοντα; echonta) means to presently and actively possess submissive children. Submissive (ὑποταγῇ; hypotage) not only means obedient but also responsible to and responsible for one’s family. This is what the elder’s children (τέκνα; tekna), offspring or underage son or daughter must demonstrate.

The logical reason for such a requirement is explained in vs. 5. “For if someone does not know how to manage his own household, how will he care for God’s church?” Leadership in the home must precede leadership in the church. In other words, leadership in a public forum of one’s church must be based upon a prior leadership in the private setting of one’s home.   

“The submission that qualifies a man to be an elder is not instilled through a harshness or legalism that requires perfection or that the children be something other than what they are, both of which will provoke the child to anger. Instead, it results when a father raises his kids in “the discipline and instruction of the Lord” (Eph. 6:4), which, one commentator says, manifests itself in a firmness that makes it advisable for children to obey, a wisdom that makes it natural for them to obey, and a love that makes it a pleasure for them to obey,” continues Dr. Sproul.

“Ruling the church well requires the same sort of nurture, courage, and thoughtfulness that make discipline effective. This is a common-sense observation that the Lord Himself approves in today’s passage. If a man cannot lead his own family, how can we expect him to lead the family of God (1 Tim. 3:5)?”

John Calvin states an elder is an individual “who has learned to govern a family by wholesome discipline.” For those who read this essay and who serve as an elder in a local church, may this be true of each of us.

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

Soli deo Gloria!

…³ not a drunkard, not violent but gentle, not quarrelsome, not a lover of money.” (1 Timothy 3:3 (ESV)

“In the first set of seven requirements the subdivision is as follows: under the caption “above reproach” we find first a set of four requirements having to do with the man’s attitude to Christian morality in general: he must be maritally pure, temperate, sensible, virtuous. Then, two requirements describing the man’s attitude toward (and influence upon) people who stand in some definite relation to the church. How does he treat guests from other churches, etc.? Is he hospitable? What influence for good does he exert on those who require guidance or instruction? Is he qualified to teach? In the second set of seven requirements, we see the man in his daily life, rubbing elbows with his fellow-men at work and everywhere.”^[1]

In this article, we examine the first four of seven requirements regarding the elder and his daily life and living. These initial four characteristics are found in today’s featured text.

First, the elder is not to be a drunkard. A drunkard (πάροινον; paroinon) is a heavy drinker and addicted to wine. In other words, he is an alcoholic. See I Cor. 6:10; Titus 1:7. A parallel word is μέθαι (methai), which is also translated drunkenness in Galatians 5:21. Drunkenness is identified as a work of the flesh.

Any man who senses God’s call to the office of a pastor/elder must not overlook this qualification. Too many aspiring pastors and overseers do not give a second thought to this admonition. Neither do congregations who approve their position.

Second, and elder is not to be violent but gentle. Not violent (μὴ πλήκτην; me plekten) means a brawler, striker, or a bully. An elder cannot be a pugnacious person. He cannot be an individual who is aggressive, confrontational, argumentative, and belligerent.

Pastors who publicly state from the pulpit that if anyone disagrees with them to meet them in the church parking lot and to settle their disagreement with their fists violate this qualification. Such an attitude must not be tolerated.

On the contrary, an elder is to be gentle (ἐπιεικῆ; epieke). This means a tolerant, kind and forgiving individual. He is one who is moderate in personality and fair in dealing with people. He is mild, calm, placid, and peaceful.

Third, an elder is not to be quarrelsome. The phrase not quarrelsome (ἄμαχον; amachon) means to be peaceable, to abstain from fighting, and to be a non-combatant. Perhaps, this was a problem within the Ephesian church which warranted Paul to mention it twice.

Fourth, an elder is not to be lover of money. The phrase not a lover of money (ἀφιλάργυρον; aphilargyron) refers to not being avaricious, greedy, grasping and materialistic.

The behavior of many in ministry who stress their need for vast amounts of money is in conflict with the previous admonition. When big houses, private planes, expensive clothing, and brand new cars, among other items, are viewed as necessities of service, it  is evidence of violating this command from the Lord.

“Such an office needs the right kind of people to fit it. It must be remembered that the early Christians came from numerous different backgrounds, and this accounts for the seemingly elementary character of some of the requirements, especially the negative ones in v 3. There are conditions about the personal life of prospective candidates. They must be temperate, self-controlled, respectable. They must be above reproach. All these qualities are to be expected in any serious Christian person but especially so in Christian leaders, for anyone whose moral and spiritual qualities do not commend them to their contemporaries are not going to have much influence as Christian ministers, and if they do, it is likely to be destructive.”^[2]

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

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 120.

^[2] Donald Guthrie, “1 Timothy,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1298.

“The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. ² Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,” (1 Timothy 3:1–2 (ESV)

The following excerpt is by Rev. E.J. Alexander of an address given at a Rutherford House conference in 2009. The entire essay is available at monergism.com under the topic of Leaders and Elders.

The clear implication (from I Timothy 3) is that elders are called to take care of the church of God. Not, you will notice, their church but God’s church. They are to be caretakers. We use the word of someone who is taking care of another’s property and in that sense the caretaker is self-evidently not the owner; the place he is looking after doesn’t belong to him. It is God’s church in that he has a particular love for it having purchased it with the blood of His Son.

We are to understand that he has ordained and appointed elders in order to express through them the profound care he has for the church. It is as though God is taking this extraordinarily precious possession of his and saying, “Care for this for me.” Can you imagine the Crown Jewels being entrusted to you and some high officer of state saying, “Will you look after these for me?” Imagine it – you would drop everything you were doing and you would do all you possibly could in order to discharge such a commission faithfully. Do we not realise that the living God has presented to us what are going to be the jewels in his crown on the Last Day? For the church of his only begotten Son is nothing less than his “crown jewels”. And he says to you and me, “Care for that for me!”

We should not therefore be surprised that God gives to us extraordinary qualifications for the eldership. We would expect him to be exceedingly careful about this when he has bought this church with the blood of Christ. He is continuing to build his church through the work of Christ in our generation and he is beautifying it by the work of the Holy Spirit so that one day it may appear in all its glory. Can you understand why the qualifications of the church’s “caretakers” are of such a profoundly challenging nature? Qualifications I want to consider these qualifications under six areas of living. Please don’t think I am trying to compartmentalize them; simply identifying them under six headings for the sake of clarity

The Elder’s Personal Life

Paul comes to the elder’s personal life as the first priority in v 2 where he says, “Now the overseer must be above reproach”. That simply means that the primary qualification for Christian leadership in the church is not that we are greatly gifted or well educated but that we have a consistent personal character. That is the first and the last thing that Paul writes about. Notice in v 7, “He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap”. So the primary emphasis is on the elder’s personal life, “above reproach” amongst those who are around him within the fellowship and of “good reputation” amongst those who are outside the church of Christ, that is in the world.

Paul spells that out in a little more detail in v 2, for example, where he speaks about the need to be “temperate, self-controlled, respectable” or (orderly) and so on. And one of the places where that self-control will reveal itself, says Paul (v 3), is in the use of alcohol – “…not given to drunkenness”. (Cf v 8 where the same standard is set forth for deacons).

The whole of this interest in the Christian character is quite fundamental. It is for this reason that the general testimony of Scripture is that my usefulness in the service of God is closely tied with my personal character, so that what I am matters more to God than what I do. Inner consistency in my own life is therefore going to be the crucial thing in my usefulness.

That is why when Peter is speaking about the task of the shepherd, he says elders must be examples to the flock of God (1 Peter 5.3). That is why when writing to young Timothy, Paul tells him not to mind about his age but to be an example: “Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in life, in love, in faith and in purity” (1 Tim. 4.12). The point is that men and women are going to be far more impressed by what we are than by what we say or do. That is why the primary area in this study must be our personal lives.

The Elder’s Domestic World

“The overseer must be … the husband of but one wife” (v 2). Much discussion has arisen about what is intended by this requirement. However, I think the most obvious meaning is likely to be the most accurate, namely, that the one who is being called to the eldership will need to be an example in the realm of the biblical norm of absolute faithfulness within the marriage bond. I believe that is what Paul has in mind here. He is referring to an exclusive, permanent, loving relationship between one man and one woman.

Paul goes on to elaborate on this domestic issue. A leader in the church of God must first prove himself to be a leader in his home who has gained the respect of his own family. “He must manage his own family well and see that his children obey him with proper respect. If anyone does not know how to manage his own family, how can he take care of God’s church?” (vv 4-5).

Quite simply, Paul is saying that our family life ought to be a microcosm of the church of Jesus Christ. The children of such an elder should obey him because they respect his wisdom, his selfless care for his family and the quality of leadership and example which he is providing. This is a qualification for the eldership because that ought to be how he will act within the church of God. Paul’s point is that if he is not living like that within his own home there is very little likelihood that he will suddenly start to live like that within the church.

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

Soli deo Gloria!

“Therefore, an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,” (1 Timothy 3:2 (ESV)

Having considered the importance of the office of an overseer, what qualifications must a godly man possess in order to be considered to be a church elder or pastor? Money, popularity, social standing, vocation, or political persuasion have nothing to do with an elder’s or pastor’s qualifications. Then what does?

First, an elder must be a man who is above reproach (ἀνεπίλημπτον; anepilempton). This means irreproachable, blameless, impeccable, unimpeachable, and impossible to fault. This is the foremost trait. It is displayed in all the remaining qualities.

Second, an elder must be the husband of one wife. The statement literally means a one-woman man. The elder must focus his thoughts, speech and behavior upon his wife and no other woman. This involves the spiritual, the relational, the social and the physical.

Third, and elder is to be sober-minded. He is “not mixed with wine.” The Greek word lit. means “wineless,” but here used metaphorically to mean “alert,” “watchful,” “vigilant,” or “clear-headed.” Elders must think clearly about life and living according to the Word of God.  

Fourth, an elder is to be self-controlled. This means to be prudent, sensible, and of sound mind (Gal. 5:22-23). A self-controlled elder is a man of temperance and wisdom. Temperance refers to restraint from anything resembling a lack of restraint. Wisdom is the practical application of God’s Word in the elder’s life. An elder is to disciplined, having biblical priorities, and one who is serious about biblical truth and its application in the believer’s life.

Fifth, and elder is to be hospitable (φιλόξενον; philoxenon) which means a friendliness towards strangers (Titus 1:8; I Peter 4:9). It is caring for people you do not know. Hospitality may be demonstrated in myriads of ways. It can be demonstrated by the classic Boy Scout example of helping little, old ladies cross the street. Hospitality is helping those who have a legitimate need for assistance and encouragement.

Dr. William Hendriksen writes, “A hospitable person is literally a friend of strangers (φιλόξενος). He “communicates to their necessities.” We can well imagine how deeply appreciated was such hospitality in a day when organized social welfare on any large scale was virtually non-existent; when widows and orphans were dependent on the kindness of relatives and friends; when persecutions with their imprisonments raged fiercely; when poverty and hunger were far more in evidence than they are today in the countries of the West; when messages from one section of Christendom to another had to be delivered by personal messenger, necessitating a great deal of travel; and when lodging with unbelievers was less than desirable. Hence, if hospitality was a requirement for every Christian according to his ability and opportunity to furnish it, it was all the more a requirement for the overseer.” ^[1]

Sixth, an elder must be able to teach (διδακτικόν; didaktikon). This refers to an elder’s skillfulness in teaching God’s Word. The characteristic does not refer to someone who has the ability to speak before a crowd. Many people have this aptitude, but are not godly individuals qualified to lead a church. An overseer must have the skills and training to accurately instruct people from the Scriptures (2 Tim. 2:15). See also 1 Tim. 5:17; 2 Tim. 2:2; 2:24; 3:14;

“Every overseer or elder should possess this gift to some extent. No one, moreover, will be able to teach (διδακτικός) unless he himself is taught (διδακτός). Having been instructed by “faithful witnesses” one imparts this instruction to others, who in turn must teach still others,” explains Dr. Hendriksen. ^[2]

The Apostle Paul emphasized the importance of preaching and teaching in his second letter to Timothy. He wrote in 2 Timothy 4:1–4 (ESV) the following words.

“I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: ² preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. ³ For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, ⁴ and will turn away from listening to the truth and wander off into myths.”  

In the book Nine Marks of a Healthy Church, author and pastor Mark Dever set forth the importance of expository preaching.

“The first mark of a healthy church is expositional preaching. It is not only the first mar; it is far and away the most important of them all, because of you get this one right, all of the others should follow. If you get the priority of the Word established, then you have in place the single most important aspect of the church’s life, and growing health is virtually assured, because God has decided to act by His Spirit through Hid Word.”

Expositional preaching is that preaching which takes for the point of a sermon the point of a particular passage of Scripture. That’s it. The preacher opens the Word and unfolds for the people of God. Expositional preaching is preaching in service of the Word. As loquacious as some preachers may be, preachers are not commanded simply to go and preach. They are commanded specifically to go and preach the Word. That’s what preachers are command to preach,” concludes Dever.”

John Calvin concludes, “In the epistle to Titus, doctrine is expressly mentioned; here he only speaks briefly about skill in communicating instruction. It is not enough to have profound learning, if it be not accompanied by talent for teaching. There are many who, either because their utterance is defective, or because they have not good mental abilities, or because they do not employ that familiar language which is adapted to the common people, keep within their own minds the knowledge which they possess. Such persons, as the phrase is, ought to Sing to themselves and to the muses. They who have the charge of governing the people, ought to be qualified for teaching. And here he does not demand volubility of tongue, for we see many persons whose fluent talk is not fitted for edification; but he rather commends wisdom in applying the word of God judiciously to the advantage of the people.”

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

Soli deo Gloria!  

---

^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 123.

^[2] Ibid. 124.

 “Therefore, an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,” (1 Timothy 3:2 (ESV)

Having considered the importance of the office of an overseer, what qualifications must a godly man possess in order to be considered to be a church elder or pastor? Money, popularity, social standing, vocation, or political persuasion have nothing to do with an elder’s or pastor’s qualifications. Then what does?

First, an elder must be a man who is above reproach (ἀνεπίλημπτον; anepilempton). This means irreproachable, blameless, impeccable, unimpeachable, and impossible to fault. This is the foremost trait. It is displayed in all the remaining qualities. An elder lives a consistent, godly life.

Second, an elder must be the husband of one wife. The statement literally means a one-woman man. The elder must focus his thoughts, speech and behavior upon his wife and no other woman. This involves the spiritual, the relational, the social and the physical.

The Apostle Paul then stated an overseer must be sober-minded, self-controlled, and respectable. Respectively, what did Paul mean by these three characteristics?

To be sober-minded (νηφάλιον; nephalion) literally means “not mixed with wine.” The Greek word lit. means “wineless,” but here used metaphorically to mean “alert,” “watchful,” “vigilant,” or “clear-headed.” Elders must think clearly about life and living according to the Word of God.  

This is a sober man. It is a man who is not given to intoxication or the influence of alcohol or other stimulants. While the Scriptures do not command total abstinence from alcohol, any influence leading to eventual drunkenness is strictly forbidden (Eph. 5:18; Prov. 20:1; 23:20-21, 29-35).

To be self-controlled (νηφάλιον; sophrona) means to be prudent, sensible, and of sound mind (Gal. 5:22-23). A self-controlled elder is a man of temperance and wisdom. Temperance refers to restraint from anything resembling a lack of restraint. Wisdom is the practical application of God’s Word in the elder’s life. An elder is to disciplined, having biblical priorities, and one who is serious about biblical truth and its application in the believer’s life.

“Such a person lives deeply. His pleasures are not primarily of the senses, like the pleasures of a drunkard for instance, but those of the soul. He is filled with spiritual and moral earnestness. He is not given to excess (in the use of wine, etc.), but moderate, well-balanced, calm, careful, steady, and sane. This pertains to his physical, moral, and mental states and habits,” explains Dr. William Hendriksen.

To be respectable (κόσμιον; kosmion) refers to modesty, appropriateness, and decency. The elder does not live a chaotic life. It is well-ordered.

“What should strike every leader about this list of leader qualities, the thing that jumps off the page, is that above everything else you could want in a leader, God values character. I must say that I am not sure that we always do. I think there are times when we are more attracted to big personality, powerful communicating, and result-producing leaders than to persons of beautiful character,” explains Paul David Tripp.

“There’s another thing that impresses me here: the list tells us that in God’s eyes, character trumps performance. Leaders who have character, lead with character, model what is truly important and encourage the same in others.

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

Soli deo Gloria!

 “Therefore, an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,” (1 Timothy 3:2 (ESV)

Having considered the importance of the office of an overseer, what qualifications must a godly man possess in order to be considered to be a church elder or pastor? Money, popularity, social standing, vocation, or political persuasion have nothing to do with an elder’s or pastor’s qualifications. Then what does?

First, an elder must be a man who is above reproach (ἀνεπίλημπτον; anepilempton). This means irreproachable, blameless, impeccable, unimpeachable, and impossible to fault. This is the foremost trait. It is displayed in all the remaining qualities. This does intend to mean an elder will ever be perfect and without sin. Rather, the direction of his life is one of consistent obedience to Christ, even though it will never be perfect obedience before Christ.

Second, an elder must be the husband of one wife. There has been a lot of confusion and discussion regarding what this phrase meant to the Apostle Paul and means to the church today. Hopefully, the true meaning of this statement the husband of one wife is clearly presented in this essay.

The husband (ἄνδρα; andra) is a man who is married to a woman. The woman is his wife (γυναικὸς; gynaikos). She is the only wife the husband has. The word one (μιᾶς; mias) means single one. The statement literally means a one-woman man.

There are those who teach a divorced man can never serve as an elder. This position is based upon this phrase from today’s featured text. However, the phrase refers to a man who is singularly focused upon his wife. He literally is a one-woman man who does not fantasize about other women: past or present. When tempted, he immediately rejects the solicitation and repents if there are ungodly thoughts and emotions. He is careful to guard his heart (Prov. 4:23-27).  

“The elder is to be “the husband of one wife” (1 Tim. 3:2), literally, “a man of one woman.” This certainly cannot mean that only married men are qualified to be elders because Paul and probably Timothy as well were single men who ruled over the Lord’s church. It also does not prohibit divorced men from holding the office — if their divorce had biblical warrant (Matt. 19:1–9; 1 Cor. 7:12–16). Otherwise, we make divorce a sin even in cases where God permits it,” explains Dr. R. C. Sproul.

“The husband of one wife. Lit., in Greek a “one-woman man.” This says nothing about marriage or divorce. The issue is not the elder’s marital status, but his moral and sexual purity. This qualification heads the list, because it is in this area that leaders are most prone to fail,” states Dr. John MacArthur.

“Various interpretations of this qualification have been offered. Some see it as a prohibition against polygamy—an unnecessary injunction since polygamy was not common in Roman society and clearly forbidden by Scripture (Gen. 2:24), the teaching of Jesus (Matt. 19:5–6; Mark 10:6–9), and Paul (Eph. 5:31). A polygamist could not even have been a church member, let alone a church leader. Others see this requirement as barring those who remarried after the death of their wives. But, as already noted, the issue is sexual purity, not marital status.”

“Further, the Bible encourages remarriage after widowhood (1 Tim. 5:14; 1 Cor. 7:39). Some believe that Paul here excludes divorced men from church leadership. That again ignores the fact that this qualification does not deal with marital status. Nor does the Bible prohibit all remarriage after divorce (Matt. 5:31–32; 19:9; 1 Cor. 7:15).”

“Finally, some think that this requirement excludes single men from church leadership. But if that were Paul’s intent, he would have disqualified himself (1 Cor. 7:8). A “one-woman man” is one totally devoted to his wife, maintaining singular devotion, affection, and sexual purity in both thought and deed. To violate this is to forfeit blamelessness and no longer be “above reproach” (Titus 1:6–7). Cf. Prov. 6:32–33,” concludes Dr. MacArthur.

Finally, Dr. William Hendriksen states, “The meaning of our present passage is simply this, that an overseer or elder must be a man of unquestioned morality, one who is entirely true and faithful to his one and only wife; one who being married does not in pagan fashion enter into an immoral relationship with another woman.”

The standard for elders is high and lofty. The standards cannot be compromised. The qualifications cannot be ignored. Therefore, the position of elder or overseer is only for the few, godly men in the church and not the many.

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

Soli deo Gloria!  

¹⁶ All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, ¹⁷ that the man of God may be complete, equipped for every good work.” (2 Timothy 3:16–17 (ESV)

Previously, we explained what the Apostle Paul meant when he wrote “All Scripture.” Scripture (γραφὴ; graphe) refers to writing or to a written document. Within the context of the Bible, Scripture refers to the sacred writings of God’s written revelation or self-disclosure. In the immediate context of 2 Timothy, Paul referred to the Old Testament. In the overall context of the Old and New Testaments, Scripture refers to the entire Word of God or the entire biblical canon.

Today, we explore the meaning of the phrase “All Scripture is breathed out by God.” Many are familiar with the King James Version (KJV) or Authorized Version. It translates this phrase as “All Scripture is given by inspiration of God.” We know what these two translations say, but what do they mean?

Both translations translate the phase “breathed out by God” and “given by inspiration of God” from the one Greek word θεόπνευστος (theopneustos). This is compound adjective which modifies the noun Scripture. Theo refers to God. Pneustos is the Greek word for breath or spirit. Theologically, theopneustos established what is known as verbal, plenary inspiration. Verbal refers to Bible’s words. Plenary is the word meaning all. The concise meaning of this phrase is “All Words, God-breathed.”

The Chicago Statement on Inspiration defines the phase verbal, plenary inspiration as follows. “The extending of God’s superintendence of the writing of Scripture down to the very choice of words, not merely to overarching themes or concepts; that is, “the whole of Scripture and all of its parts, down to the very words of the original.”

An international Summit Conference of evangelical leaders was held at the Hyatt Regency O’Hare in Chicago in October 1978. They produced The Chicago Statement on Biblical Inerrancy.This conference was sponsored by     the International Council on Biblical Inerrancy (ICBI) in response to a growing      trend of liberal interpretations of Scripture that undermined the authority of the     Bible within evangelical seminaries and churches.

The Statement consists of three main parts:

1. Summary Statement: A concise declaration of the belief in biblical inerrancy.
2. Articles of Affirmation and Denial: Nineteen articles that outline what is        affirmed and denied regarding the nature of Scripture, emphasizing that             inerrancy applies to the original manuscripts and that the Bible is trustworthy inall its assertions, including historical and scientific claims. 
3. Exposition: A detailed explanation of the articles, providing theological and     practical implications of the doctrine of inerrancy. 

“Sometimes God told the Bible writers the exact words to say (e.g., Jer. 1:9), but more often he used their minds, vocabularies, and experiences to produce his own perfect infallible, inerrant word (1 Thess. 2:13; Heb. 1:1; 2 Peter 1:20–21). It is important to note that inspiration applies only to the original autographs of Scripture, not the Bible writers; there are no inspired Scripture writers, only inspired Scripture. So identified is God with his word that when Scripture speaks, God speaks (cf. Rom. 9:17; Gal. 3:8). Scripture is called “the oracles of God” (Rom. 3:2), and cannot be altered (John 10:35; Matt. 5:17–18; Luke 16:17; Rev. 22:18–19),” explains Dr. John MacArthur.

When next we meet, we’ll define other significant terms related to the Bible’s verbal, plenary inspiration along with the benefits highlighted in 2 Timothy 3:16. May the Lord’s truth and grace be found here/

Soli deo Gloria!  

 “Therefore, an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,” (1 Timothy 3:2 (ESV)

Having considered the importance of the office of an overseer, what qualifications must a godly man possess in order to be considered to be a church elder or pastor? Money, popularity, social standing, vocation, or political persuasion have nothing to do with an elder’s or pastor’s qualifications. Then what does?

“It is immediately clear that according to Paul’s inspired teaching the prospective overseer must have a favorable testimony from two groups: (a) insiders or church members and (b) outsiders or those outside the church,” states Dr. William Hendriksen.

The Apostle Paul began with church-members. The various items the believing community are to examine when choosing an elder are divided into two sets of seven items each. Today’s text possesses the first set of seven.

Paul wrote an overseer, or elder, must be something within, as opposed to possessing something outside of himself; like those items previously mentioned. The phrase must be (δεῖ; dei) refers to something absolutely necessary. In other words, an elder must possess something that is seen as an example to imitate and follow. The context reveals this so called “something” an elder must have are inner qualities of godly character. More than focusing on what an elder does, these inner qualities display who an elder is.

“Since the work of an elder is noble (1 Tim. 3:1), one that must be performed according to the highest standards, only select men may be chosen for the office. The kind of man who is fit to be an elder is described in the New Testament in other places besides 1 Timothy 3:1–7, particularly in Titus 1:5–9, and the qualities in each passage overlap,” states Dr. R. C. Sproul.

“Paul is more concerned with who an elder is than with what he does. We are not given a list of duties but qualifications in 1 Timothy 3:1–7, all of which can be observed by other people. A man is ordained not only because he senses the call of the Lord, he is appointed to the office because the church recognizes that God has chosen him for leadership, which is clear from his manner of life.”

To begin with, an elder must be above reproach (ἀνεπίλημπτον; anepilempton). This means irreproachable, blameless, impeccable, unimpeachable, and impossible to fault. This is the foremost trait. It is displayed in all the remaining qualities.

Wow, what a standard from which to begin.

To be above reproach does not refer to perfection, because no man, except Jesus, is sinless (1 John 1:8–9). On the contrary, an elder is to be a man of repentance, guilty of no heinous evil since his conversion. Puritan and biblical commentator Matthew Henry states such a man ‘must not be under any scandal.’

“Above reproach Lit. means, ‘“not able to be held’ in a criminal sense; there is no valid accusation of wrongdoing that can be made against him. No overt, flagrant sin can mar the life of one who must be an example for his people to follow (cf. v. 10; 4:16; 5:7; Ps. 101:6; Phil. 3:17; 2 Thess. 3:9; Heb. 13:7; 1 Pet. 5:3). This is the overarching requirement for elders; the rest of the qualifications elaborate on what it means to be blameless,” explains Dr. John MacArthur.

The biblical standard for a man to be a church elder is high. It is supposed to be. There is no room for compromise or concession.

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

Soli deo Gloria!

“The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task.” (1 Timothy 3:1 (ESV)

The Apostle Paul addressed the issue of the role of women in the church, and God’s directive they not serve as pastor/teachers or elders (I Tim. 2:9-15). He then wrote about those qualified men who God does call to serve as pastor/teachers and elders. The qualifications for men to serve in such a position of leadership are moral in nature and center on the issue of their character. The LORD wanted believers in Christ to know church leadership is all about godly character.

Paul began this section (3:1-7) with a brief introduction containing a phrase “The saying is trustworthy.” The word saying (λόγος; logos) refers to a message, a statement, or a declaration. What kind of message, statement, or declaration does Paul refer? It is trustworthy (Πιστὸς; pistos). It is a saying which is dependable, honorable, faithful and true. The trustworthy saying is, “If anyone aspires to the office of overseer, he desires a noble task.”

If anyone (εἴ τις; ei tis) introduces a cause and effect, or an if/then, statement. The individual the Holy Spirit has in mind (2 Tim. 3:16-17; 2 Peter 1:20-21) is a male, because the word “anyone” is a masculine gender pronoun.

What further information does Paul provide about this male individual? He aspires for something. Aspires (ὀρέγεται; oregetai) is a present, middle, indicative verb. The action is continual, personal, and actual. It means to desire and to reach out for an object. What is the object to which the individual in question aspires or wants?

The aspired object is the office of overseer (ἐπισκοπῆς; episkopes). It refers to conduct oversight, supervision and overseership of a church or congregation. If a man desires (ἐπιθυμεῖ; epithymei) or passionately wants such a position, this is a noble task (καλοῦ ἔργου; kalou ergou). In other words, it is a good work to possess and not a position in order to lord over the flock (I Peter 5:1-4).

Within the framework of this opening statement, several biblical observations are necessary.

1. Jesus Christ is the Head of the Church. (Eph. 4:15-16; 5:23; Col. 1:18). The church is not a human organization but rather a spiritual organism, in which Jesus Christ is its leader and sustainer.
2. All believers in Christ are priests and ministers (I Peter 2:9; Rev. 1:5-6). All believers are to minister and serve (Eph. 4:12; I Peter 4:10-11).  
3. The local church congregation possesses authority (Matt. 18:15-17; I Cor. 5:1-5). The congregation is the final authority in the church under the Word of God and the Holy Spirit.
4. God calls certain members of a local congregation to serve as leaders (Acts 20:28; I Thess. 5:12; Heb. 13:7, 17).
5. The Bible affirms church leaders to be a plurality of elders (Acts 14:23; 15:22; 20:17; Titus 1:5; James 5:14; I Peter 5:1).
6. The responsibility of the church elders is to feed, lead, and protect the church (Acts 20:17-35; I Tim. 5:17; 2 Tim. 4:1-5; Titus 1:9).

“The word (overseer) identifies the men who are responsible to lead the church (cf. 5:17; 1 Thess. 5:12; Heb. 13:7). In the NT the words “overseer,” “elder,” and “pastor” are used interchangeably to describe the same men (Acts 20:17, 28; Titus 1:5–9; 1 Pet. 5:1–2). Overseers (pastors, elders) are responsible to lead (1 Tim. 5:17), preach and teach (5:17), help the spiritually weak (1 Thess. 5:12–14), care for the church (1 Pet. 5:1–2), and ordain other leaders (1 Tim. 4:14),” explains Dr. John MacArthur.

“It takes more than just being a male Christian to be an elder, as Paul begins to reveal in 1 Timothy 3:1. First, note that the term overseer here does not translate presbyteros, the normal Greek word for elder, but episkopos, from which we also get the term episcopal. An episcopal form of church government puts final decision-making for one or more geographic areas into one overseer’s hands,” states Dr. R. C. Sproul.

“The terms episkopos and presbyteros are actually used of the same office in 1 Timothy 3:2 and 5:17 and in Titus 1:5, 7, and the Bible pictures a council or session of several episkopoi or presbyteroi governing each local church (Acts 20:17). John Calvin says the word bishop [overseer] is merely another title for a minister, pastor, or elder.”

“Paul calls the work of an elder a “noble task,” probably for several reasons. In the early church, being an elder made a man a more visible Christian and more apt to be persecuted. A reminder of the nobility of eldership could assuage any fears a man might have about being ordained. More importantly, elders shepherd the flock of the Lord, leading them in the way of salvation through prayer, teaching, and counsel (1 Peter 5:1–3). What could be more noble than that?” concludes Dr. Sproul.

Pray for those who serve in your church as elders. Encourage them in their work of faith, labor of love, and steadfastness of hope (I Thess. 1:2-3). May the Lord’s truth and grace be found here. Have a God honoring day.

Soli deo Gloria!

¹⁵ Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.” (1 Timothy 2:15 (ESV)

Throughout the Scriptures, the shorthand slogan of salvation from God for sinners is by grace alone, through faith alone, in the person and work of Jesus Christ alone, according to Scripture alone, to the glory of God alone. These five doctrines are often referred to as the Solas of the Protestant Reformation. They are also the basic doctrines of Reformed Theology.

A brief definition of each statement is appropriate. The following descriptions are taken from the Cambridge Declaration (1996) published by the Alliance of Confessing Evangelicals.

Thesis One: Sola Scriptura (Scripture Alone).

We reaffirm the inerrant Scripture to be the sole source of written divine revelation, which alone can bind the conscience. The Bible alone teaches all that is necessary for our salvation from sin and is the standard by which all Christian behavior must be measured.

We deny that any creed, council or individual may bind a Christian’s conscience, that the Holy Spirit speaks independently of or contrary to what is set forth in the Bible, or that personal spiritual experience can ever be a vehicle of revelation.

Thesis Two: Solus Christus (Christ Alone).

We reaffirm that our salvation is accomplished by the mediatorial work of the historical Christ alone. His sinless life and substitutionary atonement alone are sufficient for our justification and reconciliation to the Father.

We deny that the gospel is preached if Christ’s substitutionary work is not declared and faith in Christ and his work is not solicited.

Thesis Three: Sola Gratia (Grace Alone).

We reaffirm that in salvation we are rescued from God’s wrath by his grace alone. It is the supernatural work of the Holy Spirit that brings us to Christ by releasing us from our bondage to sin and raising us from spiritual death to spiritual life.

We deny that salvation is in any sense a human work. Human methods, techniques or strategies by themselves cannot accomplish this transformation. Faith is not produced by our unregenerated human nature.

Thesis Four: Sola Fide (Faith Alone).

We reaffirm that justification is by grace alone through faith alone because of Christ alone. In justification Christ’s righteousness is imputed to us as the only possible satisfaction of God’s perfect justice.

We deny that justification rests on any merit to be found in us, or upon the grounds of an infusion of Christ’s righteousness in us, or that an institution claiming to be a church that denies or condemns sola fide can be recognized as a legitimate church.

Thesis Five: Soli Deo Gloria

We reaffirm that because salvation is of God and has been accomplished by God, it is for God’s glory and that we must glorify him always. We must live our entire lives before the face of God, under the authority of God and for his glory alone.

We deny that we can properly glorify God if our worship is confused with entertainment, if we neglect either Law or Gospel in our preaching, or if self-improvement, self-esteem or self-fulfillment are allowed to become alternatives to the gospel.

What do these particular statements have to do with today’s featured biblical text from I Timothy? What did the Apostle Paul mean by the phrase “she will be saved through childbearing?” Since salvation is by grace alone, through faith alone, in Christ alone, what kind of salvation is the apostle speaking of in this text?  

The word saved (σωθήσεται; sothesetai) means to rescue or deliver. Within the immediate context, what are women in general saved from through childbearing? The Apostle Paul writes God delivers women from the stigma of originating humankind’s fall into sin (I Tim. 2:13-14).

“A woman let the human race into sin. Yet women benefit mankind by replenishing it. They also have the opportunity to lead the race to godliness through their influence on children,” explains Dr. John MacArthur.

How will women accomplish this noble task? The answer is found in the latter portion of the verse. Women positively impact the next generation unto godliness as they “continue in faith and love and holiness, with self-control.”

To continue (μείνωσιν; meinosin) means to decisively, actively and purposefully persevere. The areas of perseverance include their faith, love, holiness and self-control. Faith (πίστει; pistei) refers to trust in, commit to, dependence upon worship of the Lord Jesus Christ. Love (ἀγάπῃ; agape) is a self-sacrificial love of the will. It is a love for God and for one another (I John 4:7-11). Holiness (ἁγιασμῷ; hagiasmo) means to be set apart and consecrated unto God. Finally, self-control (σωφροσύνης; sophrosynes) is having moderation and sensibility.

“This is one of the most difficult verses of the New Testament to interpret. The ambiguous words kept safe through childbirth have given rise to several diverse interpretations: (a) preserved (physically) through the difficult and dangerous process of childbirth; (b) preserved (from insignificance) by means of her role in the family; (c) saved through the ultimate childbirth of Jesus Christ the Savior (an indirect reference to Gen. 3:15); and (d) kept from the corruption of society by being at home raising children. The interpretation of the verse is further clouded by the conditional clause at the end: if they, that is, mothers, continue in faith, love, and holiness with propriety. Whatever one understands the first part of the verse to be affirming, it is contingent on a woman’s willingness to abide in these four virtues. Hence the second of the preceding options seems most likely. A woman will find her greatest satisfaction and meaning in life, not in seeking the male role, but in fulfilling God’s design for her as wife and mother with all “faith, love, and holiness with propriety” (i.e., self-restraint; cf. 1 Tim. 2:9).”^[1]

“Not by way of preaching to adults (see on verse 12) but by way of bearing children does a woman attain to real happiness, to salvation, with stress on its positive aspect.. The path that leads to salvation is ever that of obedience to God’s ordinances. It is his will that the woman should influence mankind “from the bottom up” (that is, by way of the child), not “from the top down” (that is, not by way of the man). She must choose to do that for which by God’s creation-ordinance she is naturally equipped, both physically and spiritually. She must reach her goal by way of (διά) her child-bearing.”^[2]

“The complete thought is therefore as follows: if the women members of the church will abide in faith and love and sanctification, meanwhile exercising proper self-control and reserve, they will find their joy and salvation in bearing children to God’s glory, yes, in all the duties and delights of Christian motherhood.”^[3]

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

Soli deo Gloria!

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^[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 736.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 111.

^[3] Ibid. 112.

¹³ For Adam was formed first, then Eve; ¹⁴ and Adam was not deceived, but the woman was deceived and became a transgressor. ¹⁵ Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.” (1 Timothy 2:13–15 (ESV)

One of the ways advocates for women pastors and preachers support their position is by referring to today’s text as merely a cultural issue then, and now. Still others appeal to Genesis and the account of God creating men and women in His image (Gen. 1:26-27). They argue that since men and women have equal value before the Lord in creation, they therefore should have equal roles in the church. Ironically, it is the Genesis creation account which the Apostle Paul cited as supporting the opposite perspective.

One woman I know is a pastor in a large metropolitan city. She advocates her position of church leadership from Genesis 1 and from her denomination’s positive stance of women serving as pastors. However, she has not commented to me about the meaning of I Timothy 2:9-15. The biblical text seems to be conveniently ignored or dismissed.

Within the biblical context of I Tim. 2:9-12, Paul argued for women to be silent, to not preach or teach, and to not have authority over men within the church. The pastor teacher and elder position was to be filled by qualified men (Titus 1:5-9). The apostle did not mean women were never permitted to pray, or to never teach in biblically approved settings, or that they did not possess spiritual gifts, or they could never serve as missionaries, or that they could not write books, or that they were inferior. The Bible states women had equal value, but not equal roles in the church with men.

Paul presented the biblical perspective that it was wrong for women to assume or hold a church leadership position in which she rules, or has authority, over a man. In such cases, the Genesis creation hierarchy is violated. How?

First, Paul stated, “For Adam was formed first, then Eve.” Since God created Adam before Eve means men are not to be subjected to the authority of women in the believing church community (Gen. 2:18; I Cor. 11:8-9).  

Second, the apostle explained, “and Adam was not deceived, but the woman was deceived and became a transgressor.” To be deceived (ἠπατήθη; epatethe) means to mislead and enticed to sin. A transgressor (παραβάσει; parabasei) is one who disobeys and breaks God’s law.

One pastor comments, “When Satan tempted Eve, she disregarded the implications of the order in which she and Adam were created. Eve removed herself from the safeguarding environment God designed and consequently fell into transgression.”

“Some chauvinists see Paul arguing here that women, as represented in their archetype Eve, are more gullible and thus more susceptible to error, than men. Thus, they say, females should not be in places of teaching or authority in the church. Others believe Paul was saying, in effect, “Look what happens when the Creation order is reversed and the man abdicates the leadership role to the woman.” In any case, Paul was emphatically not excusing or absolving Adam of blame for the Fall. Elsewhere Paul put the responsibility squarely on Adam’s shoulders (cf. Rom. 5:12–21).”^[1]

“The argument might seem unfair, since both Adam and Eve sinned. But Paul’s point is correct. Eve was the one who was ‘deceived by the serpent. Paul’s argument here, with its emphasis on who was deceived, may reflect the relative success that false teachers at Ephesus were having in leading women astray (5:11-15; 2 Tim. 3:6-7). Elsewhere, Paul has no qualms about assigning responsibility for the fall to Adam (Rom. 5:12-19; I Cor. 15:21-22),” explains Dr. R. C. Sproul.

“The Fall was the result not only of disobeying God’s command but also of violating the divinely appointed role of the sexes. Eve acted independently and assumed the role of leadership. Adam violated his role by abdicating his leadership position and following Eve’s lead. Nevertheless, it is important to note that women are not more defective than men. Just as women need men, so men need women. We’re all vulnerable in different ways,” states Dr. John MacArthur.

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

Soli deo Gloria!

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^[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 736.

^“Let a woman learn quietly with all submissiveness. ¹² I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.”  (1 Timothy 2:11-12 (ESV)

Whenever we approach Scripture, there are three fundamental questions that must be asked. They are (1) What does the biblical text say; (2) What does the biblical text mean by what it says; and (3) How may the meaning of the biblical text be applied in our lives. The vision and mission at His Word Today always must answer these three questions regarding any biblical text. This vision and mission certainly apply to today’s biblical text.

The words by the Apostle Paul, by the inspirations of the Holy Spirit (2 Tim. 3:16-17; 2 Peter 1:20-21) are simple to read in I Timothy 2:12. However, what these words mean remains the controversial question in the church. What women are biblically allowed to do is counter balanced by what women are not biblically allowed to do. As with every verse of Scripture, the exegete must be careful to rightly divide the word of truth (2 Tim. 2:15). This perspective is especially appropriate with respect to I Tim. 2:12.

The Apostle Paul begins vs. 12 with the phase “I do not permit a woman” (ἐπιτρέπω; epitrepo). This is a present, active, indicative verb. It means to not allow something to do be done by a woman. In other words, to not give permission for a woman to do something. Rather than displaying male chauvinism, Paul was exercising apostolic authority by the Holy Spirit in writing inerrant and inspired Scripture (2 Tim. 3:16-17; 2 Peter 1:20-21). Since the canon of Scripture is complete, no one can currently claim to possess this same apostolic authority.

Paul was invoking his God-give apostolic an authority to herald a universal truth from the Lord. This biblical truth was women are not permitted to teach or to exercise authority over a man. The immediate context refers to the local church’s worship services and the governing of the church

To teach (διδάσκειν; didaskein) means to provide instruction in an informal or formal setting. In this context, the setting was the formal gathering of the church for worship (I Tim. 2 :8). The individual who does provide such formal instruction is the pastor/teacher. The pastor/teacher, and church elders, is to be a man. Why would the Apostle Paul, and the Holy Spirit, restrict women from teaching in this context?

“Given women’s lack of training in the Scriptures (2:11), the heresy spreading in the Ephesian churches through ignorant teachers (1:4–7), and the false teachers’ exploitation of these women’s lack of knowledge to spread their errors (5:13; 2 Tim 3:6), Paul’s prohibition here makes good sense. His short-range solution is that these women should not teach; his long-range solution is “let them learn” (2:11). The situation might be different after the women had been instructed (2:11; cf. Rom 16:1–4, 7; Phil 4:2–3).^[1]

However, the apostle continued by also writing “or to exercise authority over a man.”  The phrase “to exercise authority over” (αὐθεντεῖν; authentein) means to give orders and to domineer. The phrase literally means “to shout at or to bark orders.”  This is the only place in the New Testament where this word is used.  

“Permit means to allow someone to do what they want. By his word choice, Paul implied that some women at Ephesus had the desire to lead the church. Some people have reinterpreted authentein in I Timothy 2:12 to mean ‘abusive authority.’ They believe it is acceptable for women to teach and exercise authority over men as long as their authority does not become abusive. Teaching and usurping authority contrast with silence and subjection. Paul is forbidding women from filling the office and role of the pastor or teacher. He is not prohibiting them from teaching in other appropriate conditions and circumstances,” explains Dr. John MacArthur.

Rather, women are to remain quiet (εἶναι ἡσυχίᾳ; einai hesychia). Women are to remain still in the worship services by not serving as the pastor/teacher. This biblical text does not mean women cannot pray in public. This does not mean women can never teach (Acts 18:26; Titus 2:1-3). This does not mean women do not have spiritual gifts (I Peter 4:10-11). This does not mean women cannot serve as missionaries (Matt. 28:19-20; Acts 1-2). This does not mean women are inferior to men. It does mean that in the exercise of pastoral leadership, especially in the worship services of the church, women are not permitted to teach or to exercise authority.

“What Paul says in today’s passage is that women are barred from preaching and teaching in worship, not every kind of speaking. Paul assumes women will prophesy in Corinth (1 Cor. 11:4–5) and throughout Scripture women engage in speech acts in the worship service (like singing, see Ex. 15:20–21; Col. 3:16). First Timothy 2:11–12, then, is calling women to be attentive and not interruptive, prohibiting their ordination to the office of elder,” states Dr. R. C. Sproul.

“In emphasizing godly conduct for women, Paul stressed, with Peter, “the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight” (1 Peter 3:4). The females in the congregation should receive instruction from the male leadership with quietness and full submission. They should not attempt to turn the tables by clamoring for the office of congregational teacher or by grasping for authority over men. Rather they should, literally, “be in quietness.” The word, hēsychia, translated “quietness” in 1 Timothy 2:11 and silent in verse 12, does not mean complete silence or no talking. It is clearly used elsewhere (Acts 22:2; 2 Thes. 3:12) to mean “settled down, undisturbed, not unruly.” A different word (sigaō) means “to be silent, to say nothing” (cf. Luke 18:39; 1 Cor. 14:34)”.^[2]

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“Our look at 1 Timothy 2:11–12 cannot ignore this setting, but we must not assume that the passage’s cultural context means that its teaching is invalid today. Many people disagree, saying that Paul forbade women to hold authority over men in the church only temporarily and that women may now serve as elders. To answer this position, we must look at what else the Bible says on the subject. Paul also addresses women in public worship in 1 Corinthians 14:33b–35, calling for their silence in a different context. This application of a similar principle in separate settings (Ephesus and Corinth) points to its universality. The universality of 1 Timothy 2:11–12 is also grounded in principles inherent in creation, which we will investigate further tomorrow. None of these principles, however, supports male superiority, for the Bible knows no such thing,” concludes Dr. Sproul.

It is this inherent creation orderthe Apostle Paul cites in I Tim. 2:13-15. We will examine this text next time. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 2:12.

^[2] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 735.

¹⁶ All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, ¹⁷ that the man of God may be complete, equipped for every good work.” (2 Timothy 3:16–17 (ESV)

What did the Apostle Paul mean when he wrote “All Scripture?” Scripture (γραφὴ; graphe) refers to writing or to a written document. Within the context of the Bible, Scripture refers to the sacred writings of God’s written revelation of Himself or His self-disclosure.

“Scripture is a biblical term that refers the written revelation of God—that is, the books of the Old and New Testaments. The word Scripture is an English translation of the Greek word graphē—which simply means “writings.” The New Testament sometimes applies the term to the entire canon, sometimes to the Old Testament canon, sometimes to a particular passage from the Old Testament, and sometimes to the body of writings from a particular inspired author,” explains Dr. Stephen Nichols.

The Westminster Confession of Faith summarizes the content of Holy Scripture when it states, “Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testament.”

“The confession then proceeds to list the sixty-six books of the Bible, from Genesis to Revelation. Since the Reformation, Protestants have accepted these books—and only these books—as inspired revelation from God. Other ancient writings from the same period during which Scripture was written, such as the books of the Apocrypha, may have historical value, but they cannot be used to establish doctrine or settle theological matters,” continues Dr. Nichols.

God has revealed Himself to humankind. He has done so through creation (Psalm 8; 19:1-6) and through written revelation to man (Psalm 1; 19:7-14; 119). Therefore, the 66 books of the Bible given to us by the Holy Spirit constitute the verbal, plenary (inspired equally in all parts) Word of God (1 Cor. 2:7–14; 2 Tim. 3:16-17; 2 Peter 1:20–21).

The Scriptures are God’s objective and propositional revelation (1 Cor. 2:13; 1 Thess. 2:13), verbally inspired in every word (2 Tim. 3:16), absolutely inerrant in the original documents, infallible, and God-breathed. The most efficient way to understand what God’s Word says, means, and how it is to be applied is by the literal, grammatical-historical interpretation of Scripture. This methodology affirms the opening chapters of Genesis present creation in six literal days (Gen. 1:31; Ex. 31:17).

The Bible is the only infallible rule of faith and practice (Matt. 5:18; 24:35; John 10:35; 16:12–13; 17:17; 1 Cor. 2:13; 2 Tim. 3:15–17; Heb. 4:12; 2 Pet. 1:20–21).

God spoke in His written word by a process known as dual authorship. The Holy Spirit so superintended the human authors that, through their individual personalities and different styles of writing, they composed and recorded God’s word to humankind (2 Peter 1:20–21) without error in the whole or in the part (Matt. 5:18; 2 Tim. 3:16). While there may be several applications of any given passage of Scripture, there is but one true interpretation.

“The meaning of Scripture is to be found as one diligently applies the literal, grammatical-historical method of interpretation under the enlightenment of the Holy Spirit (John 7:17; 16:12–15; 1 Cor. 2:7–15; 1 John 2:20). It is the responsibility of believers to ascertain carefully the true intent and meaning of Scripture, recognizing that proper application is binding on all generations. Yet the truth of Scripture stands in judgment of men; never do men stand in judgment of it,” explains Dr. John MacArthur.

Another pastor states, “Scripture is the foundation for all we believe and the fountain from which we daily drink. It was the heart of the sixteenth-century Reformation, and it holds the message of eternal life for ourselves, our children, and our neighbors. It is the sacred Word of God given to us by human authors through the superintendence of the Holy Spirit, and it is our only inerrant and infallible authority for all of faith and life. Nevertheless, many professing Christians give little attention to it. Though they constantly look for a special word from God, there it sits on their shelves, gathering dust. It is ignored by many people who sit in our churches, and it is under attack by many outside the church. It has been under attack ever since the fall, when the serpent asked, “Did God really say?” (Gen. 3:1).”

“The Reformation plank of sola Scriptura— ‘Scripture alone’—is actually constructed of the four key words describing Scripture. Because it is authoritative, necessary, clear, and sufficient, Scripture is our ultimate standard in matters of faith and practice. Consequently, Scripture must be preached, read, studied, and published abroad. The Reformation was built on the sure foundation of God’s Word,” concludes Dr. Nichols.

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

Soli deo Gloria!