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¹³ Besides that, they learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not.” (1 Timothy 5:13 (ESV)

In today’s featured text, the Apostle Paul continued his warnings to Timothy about what widows the church should financially support, or not. In addition to the godly counsel, he presented in 5:3-12, Paul had more to say regarding younger widows. He was not saying each and every young widow displayed the following ungodly behaviors, but there was a recurring pattern which gave the apostle serious concerns.

First, Paul said young widows the church financially supports learn to be idlers. The word learn (μανθάνουσιν; manthanousin) means to presently and actively understand, comprehend and become an idler. An idler (ἀργαὶ; argai) is one who is lazy, useless and indifferent. They are individuals who habitually refuse to work when they are capable of doing so. What is true regarding a government funded financial welfare state, becomes the case when a church does the same for those who can work but would rather receive financial assistance instead of working.

For example, on two different occasion, a church sought to assist two women who were struggling financially. Neither situation was related to the other. However, in both cases when the women were able to financially support themselves, they did not want to lose the additional financial support from the church. They wanted it to continue.

When the church ceased its financial support, both women became upset and independently left the church. One of the women began attending another church and sought to have that church financially support her as the previous church had. She learned to become idle and did not want to work.

Second, young, idle widows also become gossips and busybodies. Instead of going from house to house to work on behalf of the church, they instead enjoy social gatherings. They become gossips (φλύαροι; phlyaroi) or people who talk nonsense or engage in foolish talk. They also become busybodies (περίεργοι; periergoi) or meddlers in other people’s lives. In both cases, they are speaking when they should work and remain quiet.

Dr. William Hendriksen writes, “Writing, then, about a certain type of young widows, the apostle’s description becomes very vivid. First, he says, they “learn to be” (μανθάνουσιν; the Greek idiom does not require εἶναι) idle: they get into habits of idleness. This idleness is brought about by their “gadding about from house to house” (literally, “making the circuit of the houses”; cf. Acts 19:13; 28:13).”

“Now this business of “going from house to house” was in all likelihood included in their work (see on verse 9), the purpose being to render assistance and impart counsel. But these young widows would tend “to make everything” of this one phase of their task, and a person can easily guess why: they were the sociable type. They enjoyed boon companionship. They liked to be entertained at (what in our day would be called) a “tea-party.” And so, they made a purely social affair of their assignment!”

“They would become not only idle but chatty and meddlesome. (Note the play upon words: ἀργαί περίεργοι. One might translate: “not busy workers but busybodies” as were some people in Thessalonica; see 2 Thess. 3:11.) The description is so very vivid that one cannot help thinking that young widows had been tried out for this kind of work, and that this was what had happened. Of course, the result was that thus they might easily be doing more harm than good. In the midst of their vivacious chatter, they would often “say things which they should not (say),” creating problems for the church instead of solving any!”^[1]

The church leadership must exert much wisdom and great care in ministering to widows, regardless of their age. However, this is especially true in the case of younger widows.

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), 176–177.

¹¹ But refuse to enroll younger widows, for when their passions draw them away from Christ, they desire to marry ¹² and so incur condemnation for having abandoned their former faith.” (1 Timothy 5:11–12 (ESV)

Should the church refuse to financially support certain widows? We have thus far seen the biblical requirements widows must meet in order for the church to financially support them (I Tim. 5:3-10). The Apostle Paul provided another stipulation in today’s featured text. Widows must not be younger. Why?  

To begin with, the word refuse (παραιτοῦ; paraitou) is a present, middle imperative verb. As pastor, Timothy must consistently, personally and obediently reject and excuse younger widows from being included in ongoing financial support from the church. This is a command from the Lord. Timothy must obey. The word younger (νεωτέρας; neoteras) could mean “new” as in recent. However, the context refers to younger in age, or less than sixty years of age (I Tim. 5:9).

Second, because they were younger such women would seek to marry again. Their passions (καταστρηνιάσωσιν; katastreniasosin) or physical desires superseded their desire to serve the Lord Jesus Christ. Consequently, they desire (θέλουσιν; thelousin) wish or want to remarry.

“The younger widows presented a different problem because of the possibility of remarriage. This excluded them from the official list mentioned in v 9. There is no suggestion here that any younger widow who was poverty-stricken would not qualify for some help. Paul seems to be thinking of those who offer for Christian work (as dedication to Christ suggests; v 11) but who would be placed in a difficult position if they wanted to marry.” ^[1]

Third, such women would incur (ἔχουσαι; echoousai) or experience a present and active condemnation (κρίμα; krima) or judgment. This was because they abandoned (ἠθέτησαν; ethetesan) and declared invalid their previous trust, commitment and dependency upon the church and to Christ as Savior and Lord.

“The apostle tells Timothy to “refuse to enroll younger widows” (1 Tim. 5:11), which conceivably includes any woman under the age of sixty (v. 9). Instead, as we will see in a few days, these ladies are to remarry if possible (v. 14). The specific problems with the younger women at Ephesus likely conditions much of Paul’s advice here, and we need to take that into account as we read these verses. In settings where there is not so much trouble, Paul may not intend his directives to be followed to the letter. Nevertheless, his counsel is still going to be applicable in most situations. Having been married once, the young widow has demonstrated that singleness is probably not her gift; thus, it is wise for her to marry and increase her family if she has many years left to live (1 Cor. 7:6–9),” explains Dr. R. C. Sproul.

“Apparently, some young widows pledged to serve the church as widows in exchange for a stipend, thinking themselves to have the gift of singleness. Many of these, it seems, actually suppressed a true desire to be married but, lacking the gift of singleness, were finally overcome and wed the first man who came along. Any available Christian men would have been loathe to cause a widow to break her pledge of service to the church in singleness, and so many of these new husbands were likely pagans. Since the wife usually adopted the religion of her husband in that culture, many of these “formerly Christian” women probably became pagans, turning their back on Christ. Paul’s exhortation for these women to look for husbands right away was a way to keep all this from happening.”

Dr. William Hendriksen states, “For much of the work which Paul has in mind (see on verse 9) older women would be required, women with experience, who had the time and the opportunity, old widows therefore. But the possibility existed that also younger widows might apply. However, the importance of the work required whole-hearted devotion. If the interests are divided, so that the widow’s mind, even during the performance of her spiritual functions, is pre-occupied with the idea of finding a suitable husband, her efficiency will suffer. This is often the case (note the indefinite ὅταν). This is one of the reasons why the application of younger widows (those under sixty) should be rejected.”^[2]

The church and its leadership should pay careful attention regarding those it seeks to financially support, especially in the case of widows. May the Lord’s truth and grace be sound here.

Soli deo Gloria!

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

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 175.

¹ The heavens declare the glory of God, and the sky above proclaims his handiwork. ² Day to day pours out speech, and night to night reveals knowledge. (Psalm 19:1–2 (ESV)

Not only is there evidence for God’s existence from biblical revelation but there are also the philosophical arguments supporting the concept of God’s existence. Admittedly, these arguments may not convince those antagonistic to the Christian faith of its validity. However, they do provide a thought provoking response to those who contend that Christianity does not contain any assemblage of reasoning or logical thought. 

What then are the philosophical arguments for God’s existence? They include the ontological argument, the cosmological argument, the teleological argument, the moral argument, the anthropological argument, the religious experience argument and the argument from the existence of miracles: most notably Jesus Christ’s resurrection from the dead.

The Teleological Argument is the argument from the order in the universe to the existence of a being that created the universe with a specific purpose in mind. The universe is a highly complex system. The universe evidences design. This implies a designer. The scale of the universe alone is astounding, and the natural laws that govern it perplex scientists still after generations and centuries of study. It is a highly ordered system. It serves a purpose. It possesses design. This is in alignment with Scripture.

You make springs gush forth in the valleys; they flow between the hills; they give drink to every beast of the field; the wild donkeys quench their thirst. Beside them the birds of the heavens dwell; they sing among the branches. From your lofty abode you water the mountains; the earth is satisfied with the fruit of your work. You cause the grass to grow for the livestock and plants for man to cultivate, that he may bring forth food from the earth and wine to gladden the heart of man, oil to make his face shine and bread to strengthen man’s heart. The trees of the LORD are watered abundantly, the cedars of Lebanon that he planted. In them the birds build their nests; the stork has her home in the fir trees. The high mountains are for the wild goats; the rocks are a refuge for the rock badgers. He made the moon to mark the seasons; the sun knows its time for setting. You make darkness, and it is night, when all the beasts of the forest creep about. The young lions roar for their prey, seeking their food from God. When the sun rises, they steal away and lie down in their dens. And goes out to his work and to his labor until the evening. O LORD, how manifold are your works! In wisdom have you made them all; the earth is full of your creatures. (Psalm 104:10-24, ESV)

God provides exactly the right conditions for the development and sustenance of life and life is a valuable thing. That this is so is remarkable. There are numerous ways in which the universe might have been different, but the vast majority of possible universes would not have supported life.

To say that the universe is so ordered by chance is therefore unsatisfactory as an explanation of the appearance of design around us. It is far more plausible, and far more probable, that the universe is the way it is because it was created by a designer with life in mind. The Bible contends that this designer, who created this world evidencing design, is God. The psalmist articulates this argument in Psalm 19:1-5.  This is also set forth in Job 38-41.

I recently took my watch to a jeweler to have the battery replaced. The jeweler used precision tools to remove the dead battery and replace it with a new one. My now functioning watch, and all the other items I observed within the jewelry store, evidenced design. It was reasonable to assume there existed a designer for every watch, necklace and ring I saw that day. The brand names of those designers were conspicuously displayed. It stands to reason that a far more complicated universe which evidences design presupposes an intelligent designer. That designer is God.

Take the opportunity today to examine an object you possess. It may your vehicle, your watch, your home and even the furniture and appliances in your home. They all possess design. Someone designed and built them. So it is with the universe God designed and created. Give Him praise for His marvelous work.

Soli deo Gloria!

⁹ Let a widow be enrolled if she is not less than sixty years of age, having been the wife of one husband, ¹⁰ and having a reputation for good works: if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work.” (1 Timothy 5:9–10 (ESV)

As is the case with most problems facing a local church, the care of widows can become complicated and filled with exceptions. Rarely will a widow have no existing family members, but what if she doesn’t? Is a widow in this particular circumstance immediately qualified to receive financial assistance from her church? If so, then for how long? Does she have a fixed and regular income from either a pension, personal retirement investments, or government assistance? If so, does this then preclude her receiving assistance from her church?  

“Paul is not giving precise instructions for every single possible interaction the church might have with widows in 1 Timothy 5:3–16. As is common in Scripture, he offers principles to be applied wisely in circumstances the apostle does not address directly,” explains Dr. R. C. Sproul.

“For example, Paul lays the primary responsibility for widow care upon the woman’s relatives if they have the means to help her (vv. 3–8). Yet some widows will have family members who are able to help them but are not willing to do so. Would it be right for the church to do nothing in these situations? Of course not, for the spirit of Paul’s teaching is to make sure that the truly needy receive aid. The poor widow who has family able but unwilling to help is truly needy, and the church must assist her.”

However, the apostle does provide his young protégé some general guidelines. These prove helpful, then and now, for evaluating whether a widow meets the biblical qualifications for financial assistance from her local church.

First, “Let a widow be enrolled if she is not less than sixty years of age.” To be enrolled (καταλεγέσθω; katalegestho) means to be placed on a list. In this particular case, the list of widows receiving assistance. Why the age of sixty? “Sixty” was a Jewish figure for the beginning of old age.” ^[1]

Second, “having been the wife of one husband,” This probably refers to the woman having been a faithful wife to her husband. “Some scholars think that the “wife of one man” may allude to the ancient ideal of remaining faithful to one’s former husband after death by not remarrying; but the more popular ideal in this period was remarrying quickly (cf. 1 Tim 5:14). Another use of a related term is more likely: many husbands praised wives who had been “one-man wives,” meaning faithful and good wives. In view of 3:2, 12 (there was no ancient ideal that husbands not remarry), and 5:14, Paul must simply mean “faithful and good wives.”^[2]

Third, “having a reputation for good works.” The widow must have a public testimony evidencing a praiseworthy ministry of workmanship. For her to be qualified to receive a good work from the church, she must be someone who has been, and will be, a doer of good works for her church and others.  

Paul provided examples of what a widow’s good works have been and could be. They include, but are not limited to, the following: “if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work.”

“But even though widows permanently supported by the church were unable to do certain kinds of labor, Paul clearly does not expect them to be idle. The host of characteristics we read in verse 10 describe women who are known for their hospitality and generosity, and implies that widows who are to be perpetually supported by the church are those that might be called upon to serve others in these capacities even in their old age. This is exactly how the earliest Christians read this passage, and for the first few centuries there were orders of widows who in exchange for support from the church taught new female converts, cared for the sick and orphaned, and fasted and prayed regularly,” continues Dr. Sproul.

Puritan commentator Matthew Henry writes, “Those who would find mercy when they are in distress must show mercy when they are in prosperity.”

The widows who receive support from the church should be individuals who in their life have been quick to help and to pray for others. Even if you are not a widow, are you well known for your hospitality and generosity? May we all be the kind of people who are quick to serve those who are in need.

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

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 5:9.

^[2] Ibid., 1 Ti 5:9.

“But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.” (1 Timothy 5:8 (ESV)

Regarding the subject of the church’s caring for widows, what is the responsibility of the widow’s family?  What is their obligation in caring for a widow to whom they are related? The Apostle Paul provided Timothy a stern warning for a widow’s family members who do not fulfill their familial responsibilities. What Paul positively stated in I Tim. 5:4, he now states negatively.

The apostle wrote, ““But if anyone does not provide for his relatives.” This is a conditional statement of which Paul will follow up with a concluding answer. To provide (προνοεῖ; pronoei) is a present, active, indicative verb. It means to take care of and to look after.

Within the immediate context, the object of such care are an individual’s relatives. A relative (ἰδίων; idiom) is a person, or family, to whom an individual belongs. It also refers to the family who belongs to the individual. There is a mutual, family relationship and obligations because of the family relationship.

“What has been stated positively in verse 4 is now stated negatively, more inclusively, and with greater force. The sin here censured is present in every community and in every age. Hence, the rule “Bear one another’s burdens, and so fulfil the law of Christ” (Gal. 6:2) has validity for all time, particularly with reference to those whom one should consider “his own.” Does this expression “his own” as here used mean “his own close relatives,” for example, a widowed mother or grandmother, an aged and infirm father or grandfather, a physically or mentally ill cousin, an uncle or aunt on the verge of collapse? Are friends included or only relatives? No doubt, indefiniteness is here a virtue. Each case must be judged on its own merits, according to the need which exists and the ability to render assistance. But John 13:34; 15:12; Gal. 6:2 are always applicable.”^[1]

Paul then inserted the phrase “and especially for members of his household,” the phrase members of his household (οἰκείων; okeion) is one word in the Greek language. It means an immediate family member. This would include a dad, mom, brother and sister, wife, children and grandchildren. The scope of family care is narrowed.

If an individual does not care for his immediate, or even extended family, when they have resources to do so, then such a person “has denied the faith and is worse than an unbeliever.” To deny (ἤρνηται; ernetai) in the context means to personally in the past, and continuing in the present, disregard the biblical faith they claim to possess.  They are worse than if they were an unbeliever, who never claimed obedience to the Lord.

“Fundamental to biblical ethics is the truth that there remains knowledge of God’s character and demands within even the darkest of hearts. Non-believers may try to deny it, but God’s “eternal power and divine nature” have been perceived since the dawn of creation (Rom. 1:18–20). Everyone apart from Christ twists this knowledge to fashion idols (vv. 21–32), but the sense of a universal right and wrong cannot be erased from our consciences,” explains Dr. R. C. Sproul.

“That is why all peoples write laws to thwart actions against the common good. That is also why even the most wicked people sometimes conform outwardly to “the work of the law [that] is written on their hearts” (2:14–15). The law of God is reflected to some degree in every culture, and while some standards differ from nation to nation, all peoples have crimes that even the lowest of the low find abhorrent.”

“This principle is behind Paul’s final words to those families who count helpless widows among their number and yet refuse to come to their rescue. The willingness to support must extend to even one’s larger clan, but especially and first of all to the immediate members of a person’s home. Paul has in mind here three generations — grandparents, parents, and children. If someone is able to help any of these individuals related to him by blood and yet refuses, he is worse than an unbeliever (1 Tim. 5:8).”

“Even the reprobate have enough evidence from creation to tell them that they are obligated to care for those who have cared for them. It takes no special revelation to convince us that it is our duty to feed our mothers and grandmothers if we are able and if they cannot provide for themselves. Christians must be at least as “moral” as the pagans around them, otherwise they have clearly not escaped paganism,” concludes Dr. Sproul.

We do not possess the faith we profess if there is no evidence of the fruit of faith in our lives (Luke 6:43–45; Gal. 5:22-23). In other words, faith without works is dead (James 2:14-26).

May the Lord’s truth and grace be found here. Have a God honoring 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), 171.

⁷ “Command these things as well, so that they may be without reproach. “(1 Timothy 5:7 (ESV)

The Apostle Paul’s instructions to Timothy concerning the church’s treatment of true widows were not merely suggestions. They were, and remain, biblical commands. In fact, the word command (παράγγελλε; parangelee) is a present, active, imperative or command. It is an order. The command regarding ministry to true widows is as binding as any other commandment found in this particular epistle along with the rest of Scripture.  

“Because the Christian community still struggles with sin, there will always be those who seek help from the church even if they are not truly in need. Paul would have known how carefully the synagogues of his day had to guard their community purse lest first-century swindlers take away resources from those who truly had nothing. This reality colors Paul’s outlook and helps to explain why he says some of the things that he does in 1 Timothy 5:3–16,” explains Dr. R. C. Sproul.

Dr. William Hendriksen writes, “Strikingly beautiful is what Scripture teaches with respect to widows:

(1) God is “a father of the fatherless, and a judge of the widows” (Ps. 68:5).

They are under his special care and protection (Ex. 22:23; Deut. 10:18; Prov. 15:25; Ps. 146:9).

(2) By means of the tithe and “the forgotten sheaf” he provides for them (Deut. 14:29; 24:19–21; 26:12, 13). At the feasts which he has instituted, they too should rejoice (Deut. 16:11, 14).

(3) He blesses those who help and honor them (Is. 1:17, 18; Jer. 7:6; 22:3, 4).

(4) He rebukes and punishes those who hurt them (Ex. 22:22; Deut. 24:17; 27:19; Zech. 7:10; Job 24:3, 21; 31:16; Ps. 94:6; Mal. 3:5).

(5) They are the objects of Christ’s tender compassion, as is clear from the Gospels, especially from the Gospel according to Luke (Mark 12:42, 43; Luke 7:11–17; 18:3, 5; 20:47; 21:2, 3).

(6) In the early church they were not forgotten. It was the neglect of certain widows which led to the appointment of the first deacons, so that in the future widows might receive better care (Acts 6:1–6). And according to James, one of the manifestations of a religion that is pure and undefiled is this: “to visit the fatherless and widows in their affliction” (James 1:27).^[1]

Obeying the biblical guidelines the Apostle Paul previously set forth concerning widows (I Tim. 5:3-6), enables the church to also protect women who are not truly widows. These qualifications seek to keep unqualified women, and the church, from reproach. The word reproach (ἀνεπίλημπτοι; anepilemptoi) means to be above criticism.

“Timothy is to urge obedience not only to the things referred to in 1 Tim. 4:11 (“Command these things and teach them”) but also to the things which Paul has just now been saying. Surely, the most natural view is that the expression “these things” refers to the entire paragraph (verses 3–6). Timothy must see to it that the church honors really dependent and deserving widows (verses 3 and 5); that children and grandchildren do their duty to their parents (verse 4); and that everyone knows how to distinguish between the widow who should be honored and the widow who should not be honored (implied in verses 5 and 6).

If all the interested persons obey these commands, they will be above reproach both from the side of the world and from the side of the church.”^[2]

Dr. Sproul concludes by writing, “One of the good and necessary consequences that we can draw from 1 Timothy 5:3–16 is that the church is not required to support financially those widows who are able for whatever reason to support themselves. However, the church is called to remember these women, especially if they have no relatives, and show them the love of Christ through friendship. Is there a lonely widow or widower in your church that you can visit this week?”

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), 167–168.

^[2] Ibid., 170.

⁵”She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day, ⁶ but she who is self-indulgent is dead even while she lives.” (1 Timothy 5:5–6 (ESV)

In addressing the subject of widows in the church, and financially providing for their needs, how are church leaders and pastors to discern who are truly widows in the biblical context of I Timothy 5? The answer to this question begins in today’s featured biblical text.

Without hesitation, the Apostle Paul said to Timothy, “She who is truly a widow…”  The word truly (ὄντως; ontos) means really and certainly. Paul wanted Timothy to know without a shadow of doubt who the church should financially support. It could not be women who claimed to be widows, but those who were in fact really widows according to the biblical requirements. What were, and are, the biblical requirements for a church to financially support a widow? There were both positive and negative considerations.  

First, she is left all alone (μεμονωμένη; memonomene). This is a perfect, passive singular participle. To be alone means to be without a family or relatives. Whatever the reason for her aloneness, the widow under consideration for the church’s financial assistance is all by herself. She has no parents, no husband, no children, grandchildren, aunts, uncles or cousins. It is a situation unlikely to change in the present or in the future.

“The care of widows, who frequently had great material needs, is a major theme in the OT (Deut. 24:19-21; Isaiah 1:17; Jer. 22:1-3; Zech. 7:9-10; Mal. 3:1-5) and a special concern of the early church (Acts 6:1; James 1:27). Paul’s designation (‘truly widows’) means that not every widow is eligible for the church’s material benevolences. Women whose husband’s had died, but who had children or other family members to provide for them, were not ‘truly widows’ by Paul’s criteria (vv.  4, 8, 16), but only those left all alone,” explains Dr. R. C. Sproul.

Second, a true widow was not only a woman who was left all alone, but also who had set her hope on God (ἤλπικεν θεὸν; elpiken theon). In her past, the widow under consideration actively placed her confident expectation in the One, True God of heaven and earth. The hope she placed in the Lord during her past circumstances continued in her present circumstances. In other words, she wasn’t looking for a handout from the church because she placed all her confidence in the Lord to meet all her needs. On that basis, the church leadership had great confidence in financially assisting her. They knew she would not take advantage of the church’s generosity. The church leadership viewed her as a sound investment.

Thirdly, a widow under consideration for the church’s financial assistance is one who “continues in supplications and prayers night and day,” She is a prayer warrior.

This description reminds me of our pastor’s grandmother. My wife and I lived and took care of her at the beginning our marriage. I took care of the lawn and snow while my wife cooked meals and cleaned the house. While hampered by failing health, Alice was a fervent prayer warrior. She was a wonderful example for a young couple beginning their married life.

Dr. William Hendriksen writes, “There is here a play upon words, for in the original the word widow means the one bereaved, deprived (of her husband; hence, often without means of support). Hence, what the apostle is saying amounts to this, “As deprived ones, honor those (who are) really deprived” (or “As destitute, honor those who are really destitute”). If certain etymologists are correct (not all agree), then we could have a similar play of words in English, for the word “widow” = Latin vidua, is by them linked with such words as void and devoid. Hence, one might say, “As viduae (widows), honor those who are really devoid (of means of support).”^[1]  

“Gainful employment for widows was scarce. Besides, some widows were too old to provide for themselves. Hence, those who had no other means of support must be provided for by the church.”^[2]

However, Paul provides one more stipulation. A true widow is not a woman who is self-indulgent (σπαταλῶσα; spatalosa). This refers to a woman who is continuously, actively, and personally lewd and given to riotous living. She lives a life of wanton pleasure. By living physically in such a manner, she gives evidence she is dead spiritually.

These criteria provide the church with clear direction in assisting those who are truly widows. May we who serve as leaders in the church be sure to follow these directives.

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), 168.

^[2] Ibid., 168.

³ “Honor widows who are truly widows. ⁴ But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God.” (1 Timothy 5:3–4 (ESV)

The Apostle Paul turned his attention to three specific people groups in the Ephesian Church where there were problems and concerns. These concerns involved widows, elders, and slaves.

Paul stated, “Honor widows who are truly widows.”  The word honor (τίμα; tima) is a present, active, imperative verb. It means to consistently, actively and obediently give assistance to and provide for the needs of widows. A widow (Χήρας; cheras) is a woman whose husband has died. However, the apostle stipulated the widow in question is truly (ὄντως; onmtos), certainly and really a woman whose husband is deceased.

“The apostle begins his discussion in 1 Timothy 5:3–4 by calling the church to make sure that it cares for women truly in need of help. When Paul tells Timothy to “honor widows who are truly widows,” he is not speaking primarily of an attitude but of an action. That is to say, to honor widows is to support them financially just as honoring elders means paying them a stipend or salary for their work (vv. 17–18). But the church is not to expend its limited resources on every woman who has lost her husband; rather, the Christian community is to help only those who are both alone and destitute, having no family members such as children and grandchildren upon whom to rely,” explains Dr. R.C. Sproul.

The cause for widows and orphans was not just relegated to Deuteronomy and I Timothy. In the church’s infancy, ecclesiastically and canonically, the Lord placed great importance on the church caring for those who could not care for themselves.

Acts 6:1–6 (ESV) says, “Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution. ² And the twelve summoned the full number of the disciples and said, “It is not right that we should give up preaching the word of God to serve tables. ³ Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. ⁴ But we will devote ourselves to prayer and to the ministry of the word.” ⁵ And what they said pleased the whole gathering, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. ⁶ These they set before the apostles, and they prayed and laid their hands on them.”

James 1:26–27 (ESV) says, “²⁶ If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless. ²⁷ Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.”

Whether it was in the infancy of the early church, or in the infancy of the New Testament Canon of Scripture, the Lord placed great importance on the church caring for those who could not care for themselves.

However, Paul provided some wise caution and counsel to Timothy regarding the church discerning and meeting true needs by those who were truly in need. One was whether a widow without any financial means of support had an immediate and/or an extended family. If so, they were to provide care for the widow or widower in question. For children and others to provide for the widow in question was pleasing to the Lord.

“Adult children or other close relatives were expected to care for destitute widows, who had no opportunity to earn wages in ancient society. It was believed that one owed this care to one’s parents for their support during youth; Paul agrees. Judaism even understood this support as part of the commandment to honor one’s parents (see Mk 7:9–13).”^[1]

“Under Roman law, a father could discard a newborn child; the child was not regarded as a person and member of the household until the father agreed to raise and support the child. This way of thinking no doubt contributed to children’s recognition of responsibility to parents. Early Jews and Christians, however, unanimously opposed abortion, infanticide and throwing out babies, seeing personhood as a gift of God, not of parents. Caring for aged parents was a matter not only of custom but of law, and was common even in Western society until recent times.”^[2]

Paul is concerned first about widows with no means of support. At a time when there was no welfare state the alleviation of poverty was a real problem and Paul recognized that the Christians had a responsibility in this. But if a widow had a family to support her it would clearly have been wrong for the church to intervene. Indeed, family support is pleasing to God. Social responsibility is seen as a religious requirement. The teaching here is in line with the fifth commandment, requiring the honouring of parents.”^[3]

Are you providing for a widowed parent in your family? Does your church provide honor for those widows within the church without a family? May each of us evaluate what we can do and how may do it to minister to these who can be so easily overlooked. Remember, we are not getting any younger. Think about it.

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

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 5:4.

^[2] Ibid., 1 Ti 5:4.

^[3] 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), 1301.

“Honor widows who are truly widows.” (1 Timothy 5:3 (ESV)

The Apostle Paul turned his attention to three specific people groups in the Ephesian Church where there were problems and concerns. These concerns involved widows, elders, and slaves.

Pastors face many joys and sorrows, opportunities and challenges in ministry. One such situation involving all four of these distinctives is when a married couple experiences the death of their spouse. It matters very little whether the death is sudden and unexpected or when it follows and concludes an extended illness. A wife’s or husband’s death is a pain and grief which never really goes sway.

In the immediate aftermath of the loved one’s death, there is often an outpouring of care, concern, practical expressions of love and attention. However, when the memorial or funeral service is concluded, people return to their normal lives and living; all except the widow or widower.

The surviving spouse begins to experience a new normal. They may face financial questions and responsibilities they never had to before because their spouse handled the finances. Cleaning the house, washing clothes, having the automobile serviced, using coupons when buying groceries, eating alone, sleeping alone, mowing the lawn, shoveling snow, and even using a plunger to clear a stopped-up drain are tasks that become the interrelated parts of the cumulative reality of living alone.  

“Deuteronomy 24:19–21 is one of several passages to which we can turn to discover how the old covenant people of God were to care for the most vulnerable persons in society. Widows, orphans (the fatherless), and sojourners in ancient times were often in danger of going hungry because they lacked resources such as land that male heads of household alone could usually provide. Knowing that such impoverished people were in their midst, the Israelites were not to pick their olive trees, wheat fields, and vineyards clean but leave some of their grain and fruit behind for those who had nothing. The poor could go into the fields and work after the harvest, collecting food to feed themselves,” explains Dr. R. C. Sproul.

“The Lord orders the new covenant church to act much the same way in its relation to widows. Paul in today’s passage moves on to the treatment of widows after discussing how Timothy and other church leaders are to deal with the varying ages and sexes represented in the Christian community (1 Tim. 5:1–2). His focus on widows in 1 Timothy 5:3–16 is likely due in part to some of the problems the Ephesian church faces with respect to its younger widows, and the biblical concern for widows and orphans (James 1:27) certainly moves him to lay down this instruction as well.”

Paul stated, “Honor widows who are truly widows.”  The word honor (τίμα; tima) is a present, active, imperative verb. It means to consistently, actively and obediently give assistance to and provide for the needs of widows. A widow (Χήρας; cheras) is a woman whose husband has died. However, the apostle stipulated the widow in question is truly (ὄντως; onmtos), certainly and really a woman whose husband is deceased.

“The apostle begins his discussion in 1 Timothy 5:3–4 by calling the church to make sure that it cares for women truly in need of help. When Paul tells Timothy to “honor widows who are truly widows,” he is not speaking primarily of an attitude but of an action. That is to say, to honor widows is to support them financially just as honoring elders means paying them a stipend or salary for their work (vv. 17–18). But the church is not to expend its limited resources on every woman who has lost her husband; rather, the Christian community is to help only those who are both alone and destitute, having no family members such as children and grandchildren upon whom to rely,” concludes Dr. Sproul.

Dr. John MacArthur writes, “Not all widows are truly alone and without resources. Financial support from the church is mandatory only for widows who have no means to provide for their daily needs”

One commentator offers these practical considerations. “Only those with no other recourse are to receive financial assistance from the church, not those who cannot afford food because they refuse to give up cable television, Internet service, lavish living, and other discretionary expenses. If you need the church’s financial assistance, make sure that you have exhausted all other possible avenues of support before you ask for aid. If you are not in need, endeavor to support the poor with wisdom.”

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

Soli deo Gloria!

¹⁴ But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, ¹⁵ but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect,” (1 Peter 3:14–15 (ESV)

Not only is there evidence for God’s existence from biblical revelation but there are also the philosophical arguments supporting the concept of God’s existence. Admittedly, these arguments may not convince those antagonistic to the Christian faith of its validity. However, they do provide a thought-provoking response to those who contend that Christianity does not contain any assemblage of reasoning or logical thought. 

What then are the philosophical arguments for God’s existence? They include the ontological argument, the cosmological argument, the teleological argument, the moral argument, the anthropological argument, the religious experience argument and the argument from the existence of miracles: most notably Jesus Christ’s resurrection from the dead.

The Ontological Argument is an argument that attempts to prove the existence of God through abstract reasoning alone. The argument begins with an explanation of the concept of God. Part of what we mean when we speak of “God” is a “perfect being.” That is what the word “God” means. The reasoning is that a God that exists, of course, is better than a God that doesn’t.

Additionally, to speak of God as a perfect being is therefore to imply that He exists. Where does the idea of “God” originate? There is a sense of man’s need to worship something, or someone, greater than himself. Man, in whatever culture he exists, is inwardly driven to honor and praise an object: even it that object is himself.

If God’s perfection is a part of the concept of God, and if God’s perfection implies God’s existence, then God’s existence is implied by the very idea of God. When we speak of “God” we cannot but speak of a being that exists.

To say that God does not exist is to contradict ourselves; it is literally to speak nonsense. The argument is saying that the very idea of God, and the corresponding idea that God does not exist, implies that He does indeed exist. Otherwise, if God did not exist we would never think of the concept of God. Since we do think of the concept of God, even in a person’s denial, this implies God’s very existence.

The Bible gives credibility to the ontological argument. 

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. (Romans 1:18-23, ESV)

God has revealed himself and his existence to every human being. This awareness is not only within the visible creation, but also within each and every individual. This awareness extends to possessing a concept of God’s invisible attributes, His eternal power and His divine nature. Therefore, man is without excuse in saying there is no God and denying he knew God’s existence.

The Modal Cosmological Argument, the argument from contingency, suggests that because the universe might not have existed (i.e. is contingent), we need some explanation of why it does. This is the argument of cause and effect.

Wherever there are cause and effect possibilities, this suggests something must determine not only the reality of the effect, but also offer an explanation for the cause of said effect. Since the universe is conditional to some cause for its existence, and since there must be some reason for its existence, there must be a corresponding cause which give the universe a reason to exist.

The only kind of being whose existence requires no cause is a necessary being, a being that could not have failed to exist. The ultimate cause of everything existing in the universe must therefore be a necessary being: God. God is the only uncaused cause. The Bible sets forth this doctrine.

• Psalm 89:11 – The heavens are yours; the earth also is yours; the world and all that is in it, you have founded them (Psalm 89:11, ESV).
• Psalm 90:1-2 – Lord, you have been our dwelling place in all generations. Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God (Psalm 90:1-2, ESV).
• Psalm 104:5-9 – He set the earth on its foundations, so that it should never be moved. You covered it with the deep as with a garment; the waters stood above the mountains. At your rebuke they fled; at the sound of your thunder they took to flight. The mountains rose, the valleys sank down to the place that you appointed for them. You set a boundary that they may not pass, so that they might not again cover the earth (Psalm 104:5-9, ESV).
• Acts 17:22-24 – So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious. For as I passed along and observed the objects of your worship, I found also an altar with this inscription, ‘To the unknown god.’ What therefore you worship as unknown, this I proclaim to you. The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man (Acts 17:22-24 ESV).
• Hebrews 11:1-3 – Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the people of old received their commendation. By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible (Hebrews 11:1-3, ESV).

Take the opportunity today to look at the all the effects around you. Creation itself evidences the reasonableness of a preceding cause. The preceding cause is none other than God.

Soli deo Gloria!

“¹Do not rebuke an older man but encourage him as you would a father, younger men as brothers, ² older women as mothers, younger women as sisters, in all purity.” (1 Timothy 5:1–2 (ESV)

The following devotional is excerpted from the July 20, 2009 issue of TableTalk Magazine. It is entitled Encouraging Young and Old.  

To this point Paul has been laying the theological foundation of healthy church leadership, exhorting Timothy to devote himself to the gospel, the only message that saves (1:1–2:7; 3:14–16). This groundwork includes the requirements for elders and deacons and the reasons for limiting eldership, if not also the diaconate, to men (2:8–3:13). Paul has also explained the goodness of the created order against those who deny it (4:1–5).

Building on this framework, the apostle has also begun to give specific instructions for the conduct of ministry (vv. 6–16), and in today’s passage he continues to do so in directing young Timothy in how to deal with the older men in his congregation. Paul’s earlier letter to the Ephesians insists that believers obey the commandment to honor one’s parents (Eph. 6:1–3; see Ex. 20:12). He likely has this rule in mind as he guides Timothy in dealing with the senior men as Ephesus’ current pastor. Timothy needs to correct many of the elders (1 Tim. 1:3–4), but he must take into account their age as he addresses them (5:1). Paul is not absolutely forbidding hard words for older men if needed. “He does not wish old men to be spared or indulged in such a manner as to sin with impunity and without correction; he only wishes that some respect should be paid to their age, that they may more patiently bear to be admonished” (John Calvin).

Young men are tempted to think that their generation has all the answers and thereby deal inappropriately with older people. But the point here is that the younger pastor, if he is in the right, must not forget the deference and respect he owes his elders in such situations (Lev. 19:32). Unless the problems of character or doctrine are especially grievous, Timothy’s approach is to be one of gentle persuasion.

Timothy must love older men as fathers, seeking their restoration, not humiliation. Leo the Great, the fifth-century Roman bishop whose letter to the Council of Chalcedon helped to define orthodox Christology, wisely notes that “correction should be applied so as not to destroy charity” (ACCNT, vol. 9, p. 196).

As he discusses relationships within the church family, Paul also guides the covenant community in its treatment of younger men. The apostle tells pastors, and by extension all Christians, to regard younger men as brothers (1 Tim. 5:1). Much can be said about what this involves, but surely the brotherly examples in Scripture give us both negative and positive patterns to follow.

From Joseph’s life, for example, we can see that to treat men as brothers means that we not envy those who appear to be more gifted than we are (Gen. 37:4, 12–36). Joseph himself also shows us that to treat men as brothers entails us forgiving them when they repent and seeking their welfare even if they have hurt us (chap. 45).

Older women in the church, the apostle informs us, are to be regarded as mothers (1 Tim. 5:2). Certainly, this means that we esteem them and submit to them when appropriate in accordance with the commandment to honor our mothers (Deut. 5:16). Avoiding foolishness lest we shame the older women in our congregation is also important (Prov. 10:1). Ruth’s example shows us that we must care for our mothers in the faith when no one else will (Ruth 1:15–18), as Paul highlights in his treatment of widows in 1 Timothy 5:3–16.

Finally, all men are to regard the younger Christian women as sisters “in all purity” (v. 2). What the apostle demands here, John Calvin says, is “a chaste gravity, which shall shine throughout all their [interactions] and conversations; so that he may more freely converse with young persons, without any unfavorable reports.” Paul wisely counsels young Timothy to take care in how he relates to young women lest he open himself up to sexual temptation, whether from the women or his own lusts.

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

Soli deo Gloria!

“¹Do not rebuke an older man but encourage him as you would a father, younger men as brothers, ² older women as mothers, younger women as sisters, in all purity.” (1 Timothy 5:1–2 (ESV)

The first two verses of I Timothy 5 conclude the Apostle Paul’s admonitions to his young protégé Timothy concerning his personal pastoral ministry. Beginning in I Timothy 5:3-6:2, Paul provided Timothy instructions regarding pastoring specific people groups within the church.

Dr. William Hendriksen writes, “Up to this point Paul has imparted counsel with respect to matters most of which touched the entire Christian community which had its center in Ephesus. He has stated the reason why Timothy had been left in Ephesus (chapter 1), has given directions for the conduct of both men and women in connection with public worship (chapter 2), has stipulated the qualifications of elders and deacons (chapter 3), and has pointed out the path which Timothy (and the presbyters under his supervision) must tread in order to cope with apostasy and to grow in efficiency as minister(s) of Christ (chapter 4).”^[1]

“To a large extent—but with important personal digressions—all this was quite general. Now the apostle begins to direct his attention more especially to individuals and groups within the Christian community. It must be borne in mind, however, that this is a genuine letter, and that the divisions are never rigid. Thoughts continually overlap. Ideas once stated return in slightly altered form. The Outline covers the contents and marks the divisions in general.”^[2]

Paul referred to four particular people groups in today’s featured text. They were designated as older men, younger men, older women and younger women in the context of Timothy’s age. How was this young pastor to shepherd these four groups of people? How was he to build a trusting relationship with them as their pastor? Paul provided a simple and significant answer. Often, the simple things in life, and simple statements, are the most important and memorable. Paul wrote to Timothy to not rebuke people but rather to encourage.

The word rebuke (ἐπιπλήξῃς; epiplexes) means to verbally strike someone. It is a strong spoken disapproval as a form of punishment. It also means to chide and chastise someone with words. While Paul did not command Timothy agaisnt rebuking people, he strongly encouraged him not to do so.

To encourage (παρακάλει; parakalei) is a present active imperative verb. Paul commanded his protégé to continuously, actively and obediently exhort, urge and plead with those in his congregation to pursue holiness and godliness (I Tim. 4:6-16).  

Timothy was to treat the older men in the congregation as he would a father. He was to treat younger men as brothers, older women as his own mother and younger women like sisters. Timothy was to behave in all kinds of purity with all these people groups.

Purity (ἁγνείᾳ; hagneia) is to be without moral defect. “In a number of languages, the meaning of ἁγνεία and ἁγνότης is expressed idiomatically, for example, ‘to have a clean heart,’ ‘to not have other thoughts,’ or ‘to not cover up one’s real desires.’^[3]

“A general principle is here set out which applies to people of different ages. Timothy is to treat other people as he would members of his own family. This principle excludes the idea of superiority and promotes a more natural approach. The verb rebuke used here is a strong one implying censure, and this is to be avoided with older men. Paul adds a caution about the younger women, where the maintenance of purity in relationships is essential.”^[4]

“Now it should be emphasized that also here Paul maintains beautiful balance. On the one hand, he does not want Timothy to spare the older people, permitting them to “get away” with their sins. On the other hand, he desires that they be treated with due respect, For, after all, the Christian community is a family, the most glorious family of all (Matt. 12:49, 50); and it does indeed consist of fathers, mothers, brothers, and sisters … in the Lord! Hence, old(er) men must be treated as fathers, that is, with respect; young(er) men as brothers, that is, in the spirit of equality, an equality of persons, which does not exclude the exercise of authority on the part of him who administers the admonition,” explains Dr. Hendriksen.^[5]

“To correct one’s own mother surely requires deep humility, genuine searching of heart, wrestling at the throne of grace, wisdom! It is in that spirit that Timothy must proceed when he feels duty-bound to admonish old(er) women who have erred. Young(er) women, too, are the objects of pastoral care. They should be admonished as sisters; hence, in all purity. When one seeks to help his sister to overcome a certain blemish of character, impurity (at least in the more popular sense of the word) is completely absent. Let Timothy treat the young ladies and the young married ladies who are under his spiritual care in that same fashion, just as if they were his own sisters, for they really are … in the Lord.”^[6]

Believers in Christ belong to the family of God. May each of us treat each other with respect and encouragement as befitting a loving family. .

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), 165.

^[2] Ibid., 165.

^[3] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 745.

^[4] 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), 1301.

^[5] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 166.

^[6] Ibid., 166.

“In the beginning, God created the heavens and the earth.” (Genesis 1:1 ESV)

From the starting point of Genesis 1:1, the Scriptures articulate a wealth of additional information and revelation concerning God.

God is spirit (John 4:24; 2Co 3:17). He is declared to be light (Isaiah 60:1-19; James 1:17; 1 John 1:5), love (1John 4:7-11,16),  invisible (Job 23:8,9; John 1:18; 5:37; Colossians 1:15; 1Timothy 1:17), unsearchable (Job 11:7; 37:23; Psalm 145:3; Isaiah 40:28; Romans 11:33), incorruptible (Romans 1:23),  eternal (Deuteronomy 33:27; Psalm 90:2; Revelation 4:8-10) and immortal (1Timothy 1:17; 6:16). 

God is omnipotent (Genesis 17:1; Exodus 6:1-3), omniscient (Psalm 139:1-6; Proverbs 5:21), omnipresent (Psalm 139:7; Jeremiah 23:23) and immutable (Psalm 102:26-27; James 1:17). He is the only-wise God (Romans 16:27; 1Timothy 1:17), who is glorious (Exodus 15:11; Psalm 145:5), and the Most High (Psalm 83:18; Acts 7:48).

God is perfect (Matthew 5:48), Holy (Psalm 99:9; Isaiah 5:16; 6:1-7), just (Deuteronomy 32:4; Isaiah 45:21), true (Jeremiah 10:10; John 17:3) and upright (Psalm 25:8; 92:15). He is also righteous (Ezra 9:15; Psalm 145:17) good (Psalm 25:8; 119:68), great (2 Chronicles 2:5; Psalm 86:10), gracious (Exodus 34:6; Psalm 116:5), faithful (Corinthians 10:13; 1Peter 4:19), merciful (Exodus 34:6-7; Psalm 86:5; 103:8-17) and long-suffering (Numbers 14:18; Micah 7:1).

Additionally, God is a jealous God (Joshua 24:19; Nahum 1:2), but also compassionate (2 Kings 13:23). The Scriptures describe Him as a consuming fire (Hebrews 12:29). There is none beside him (Deuteronomy 4:35; Isaiah 44:6), none before him (Isaiah 43:10), none like him (Exodus 9:14; Deuteronomy 33:26; 2 Samuel 7:22; Isaiah 46:5-9; Jeremiah 10:6) and none good but him (Matthew 19:17). He fills heaven and earth (1Kings 8:27; Jeremiah 23:24) and should alone be worshipped in spirit and in truth (John 4:24).

What is more is that God is self-existent (Exodus 3:1-4), self-sufficient (Psalm 50:11-12) and infinite (I Kings 8:22-27; Jeremiah 23:24). God is wise (Proverbs 3:19; I Timothy 1:17). He is also sovereign (Isaiah 46:1-11).

With assistance by the Holy Spirit, believers in Christ understand that God is incomprehensible (Job 11:17-19; Romans 11:33; I Corinthians 1:18-2:16). He is also faithful (Deuteronomy 7:1-9; Psalm 89:1-2), good (Psalm 107:8) and gracious (Psalm 1114; I Peter 5:10). He is One in essence (Deuteronomy 6:1-5; Isaiah 44:6-8) but also subsists as three persons (Matthew 29:19-20; 2 Corinthians 13:14).

Pastor Richard D. Phillips explains, “The Bible opens by saying, “In the beginning, God created the heavens and the earth.” The purpose of the creation account was not to answer twenty-first century scientific skeptics, but to teach the people of Israel about their God. The God who had delivered Israel in the exodus, who now revealed Himself through the pen of Moses, is the true God and Maker of everything that is. God is the source of all things; in the beginning He already is, and, by His Word, the very universe was made.”

May we worship the One, True God in spirit and in truth (John 4:24). Have a blessed day in the LORD.

Soli deo Gloria!