Author: drthomasclothier

²⁴ The sins of some people are conspicuous, going before them to judgment, but the sins of others appear later. ²⁵ So also good works are conspicuous, and even those that are not cannot remain hidden.” (1 Timothy 5:24–25 (ESV)

The following excerpt of today’s featured text is by Dr. J. Ligon Duncan. He is Chancellor of Reformed Theological Seminary. He preached this message October 3, 2004. It is entitled Accountable Leadership.  

But then Paul gets back on message in verses
24 and 25. This is the seventh and final direction that he gives, and it’s
really a word of encouragement. It’s an encouragement to Timothy in the hard
work of administering discipline in the church. He wants Timothy to take heart.
He knows that it’s hard.

Whenever you get into the matter of disciplining
members, especially elders, there are difficulties that arise. Disputes come
out over the facts: did he do this, did he not? Is this fair, is it not? Is it
too harsh, is it too lenient? It’s a can of worms. And so, Paul says this to
Timothy: “The sins of some men are quite evident, going before them to judgment;
for others, their sins follow afterwards. Likewise, deeds that are good
are quite evident, and those which are otherwise cannot be concealed.”

You know, Timothy may have been daunted by this call
for a young man to administer discipline to elders who are older than he. But
Timothy should take heart, Paul says, because if he is faithful to do these
things, if he is faithful to examine, if he’s faithful to carry out these
directions, then Paul wants to point to four comforting realities.

First of all, he says, the sins of some are
obvious. There are going to be some things that are just crystal clear.
There would be no judgment call whatsoever to make, Timothy. Some of those sad
cases are going to come up where it is clear that a man needs to be disciplined.

Secondly, however, the sins of others, Timothy,
will be found out eventually. Whether it’s through their own confession,
whether it’s through later evidence, whether it’s through investigation,
eventually those things will come out.

Thirdly, he also says the good character of a man
will be obvious. If there’s someone whose character has been called into
question, and he is a man of upstanding integrity, eventually that will come
out, Timothy. It will be shown that he is a good man, a faithful elder.

But finally, he says, bad character and bad
behavior cannot be concealed. Eventually it will show itself. You see,
discipline always involves difficulties in ascertaining facts and assuring fair
judgment. Paul is saying, ‘Timothy, the truth will show itself if you will be
faithful.’

Now, this is a sober passage. It’s a sober passage
for all of us here who are elders and ministers. This is a passage about us.
It’s about how we are to hold one another accountable. It’s how the church is
to hold us accountable. It’s how we’re to practice some difficult things in our
own congregation.

I want to say that over time I have seen our elders are
incredibly patient and kind with those who are struggling in our congregation,
but I’ve also seen them hold one another to a higher standard. And they
should. I’m glad that they do. We have more to grow in this area in this local
church, but I also want you to see, as a member of this church, this passage
isn’t just about those elders that meet one Monday night a month here at the
church.

This passage is about all of us. We’re a community of mutual
accountability, and how we live matters. Else Paul wouldn’t have spent his time
in this passage talking about bringing people to account for not living in
accord with their profession.

We live in a day of easy believeism in many, many
churches. Paul expects our profession of faith to mean that we live a
particular way together in the church. May God help us to do so, by His grace.

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

Soli deo Gloria!

¹⁵ which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords, ¹⁶ who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen.” (1 Timothy 6:15–16 (ESV)

The names the Apostle Paul communicated to his young protégé Timothy concerning God the Father were, and are, not mere arbitrary labels. They are names and titles of attributes which reflect the very nature of the One True, God.

What names and titles did Paul use? It is not an exhaustive list. However, it is a glorious list pointing to the presence of God and the soon appearing of Jesus Christ (I Timothy 6:13). His appearing will occur at the proper time (καιροῖς ἰδίοις; kairois idiois). This refers to a unique occasion. This is the Lord’s second coming (2 Tim. 4:1-8; Titus 2:13). The attributes of God the Father coincide with the attributes of the Lord Jesus.

The One and Only God presently exists as the (1) bless and only Sovereign; (2) the King of kings; (3) the Lord of lords; (4) immortal; (5) unapproachable light; (6) unseen; (7) honorable; (8) and who possesses eternal dominion.  Today we examine attributes five and six.

Who dwells in unapproachable light. The phrase who dwells in (οἰκῶν; oikon) is a present, active, masculine participle. It means a continual and active occupying, inhabiting, and residing by God the Father. In the context, this refers to God dwelling in unapproachable light. The word unapproachable (ἀπρόσιτον; aprositon) means not being capable to approach. This adjective modifies the noun light (φῶς; phos). In the context, light does refer to natural, physical light but rather to God’s personal and inherent greatness and holiness.

“The idea of life, implied in immortality, naturally leads to that of light. “In him was life, and that life was the light of men” (John 1:4). Now, this light is like the sun. We need it to see by, yet we cannot look into it, for it is too intensely brilliant. In that sense, God, too, dwells in light unapproachable. The metaphor is even stronger than that employed in Ps. 104:2 (“He covers himself with light as with a garment”). Like a dwelling conceals its occupants, and hides them even more when it is unapproachable, so God’s very essence, by virtue of what it is, conceals him. Hence, the term light as here used re-emphasizes his incomparable greatness. “Verily, thou art a God that hidest thyself, O God of Israel, the Savior” (Is. 45:15). “Behold, God is great.”^[1]

Timothy lived in the godless city of Ephesus, but God dwells in glorious light. “And the sight of the glory of the Lord was like devouring fire” (Ex. 24:17). “Who coverest Thyself with light as with a garment” (Ps. 104:2). John’s description of heaven emphasized the glory of God that gives light to the city (Rev. 21:11, 23–24; 22:5). Of course, light is a symbol of holiness (1 John 1:5–7). God dwells apart from sin, and God is glorious in His holiness.^[2]

“It is impossible for a sinful human to approach the holy God. It is only through Jesus Christ that we can be accepted into His presence. Jacob saw God in one of His Old Testament appearances on earth (Gen. 32:30); and God allowed Moses to see some of His glory (Ex. 33:18–23). “No man hath seen God at any time” (John 1:18) refers to seeing God in His essence, His spiritual nature. We can only see manifestations of this essence, as in the person of Jesus Christ.”

“Why did Paul write so much about the person and glory of God? Probably as a warning against the “emperor cult” that existed in the Roman Empire. It was customary to acknowledge regularly, “Caesar is Lord!” Of course, Christians would say “Jesus Christ is Lord!” Only God has “honor and power everlasting” (1 Tim. 6:16b). If Timothy was going to fight the good fight of faith, he had to decide that Jesus Christ alone was worthy of worship and complete devotion.^{[3] [4]}

Whom no one has ever seen or can see. Paul referred to this attribute earlier in I Timothy 1:17 when he identified God as invisible (John 1:18; Col. 1:15; Heb. 11:27; I John 4:12).

“He is invisible: Whom no man hath seen, nor can see. It is impossible that mortal eyes should bear the brightness of the divine glory. No man can see God and live.^[5]

“God is invisible to our physical eyes (I Tim. 1:17). Yet God condescends to make His glory visible to sinful, human beings while at the same time shielding them from the full manifestation of His divine being, lest they be destroyed by His consuming holiness (Gen. 32:30; Ex. 24:10-11; 33:18-23; Num. 12:6-8; Isaiah 6:1-5). Paul refers here to the overpowering radiance of God’s divine being in Himself, which we His sinful creatures cannot perceive apart from mediation of Christ the divine Son (John 1:18; Rev. 22:1-5). In glory, however, we will see the Lord as He is and view Him face to face (I Cor. 13:12; I John 3:1-2),” explains Dr. R. C. Sproul.

May the Lord’ truth and grace be found here.

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), 208.

^[2] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 237.

^[3] Ibid.,237.

^[4] Ibid., 237.

^[5] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2359.

²⁴ The sins of some people are conspicuous, going before them to judgment, but the sins of others appear later. ²⁵ So also good works are conspicuous, and even those that are not cannot remain hidden.” (1 Timothy 5:24–25 (ESV)

¹⁷ “So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. ¹⁸ A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. ¹⁹ Every tree that does not bear good fruit is cut down and thrown into the fire.” (Matthew 7:17–19 (ESV)

By their fruits we can know the true nature of false teachers and false believers (Matt. 7:20). Believers in Christ must be on guard by taking each thought captive to the obedience of Christ through Scripture (2 Cor. 10:4-6).

Jesus taught that one may distinguish between good and false prophets (teachers) not only by the content of their teaching but also by the fruit of their lives. True believers in Christ bear good fruit. This would refer to the fruit of the Spirit. “²² But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, ²³ gentleness, self-control; against such things there is no law.” (Galatians 5:22–23 (ESV)

Conversely, a false believer bears bad fruit. They gratify the desires of the flesh. The Apostle Paul wrote, ^16 “But I say, walk by the Spirit, and you will not gratify the desires of the flesh. ¹⁷ For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. ¹⁸ But if you are led by the Spirit, you are not under the law. ¹⁹ Now the works of the flesh are evident: sexual immorality, impurity, sensuality, ²⁰ idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, ²¹ envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.” (Galatians 5:16–21 (ESV)

Paul instructed Timothy about one of the most difficult tasks a pastor/elder may encounter. It is the task of confronting sin within the church. Such confrontation involves following biblical instructions (Matt. 18:15-20; Gal. 6:1-2). It also involves godly discernment and wisdom because not all sin is immediately noticeable.

Paul acknowledged ““The sins of some people are conspicuous, going before them to judgment.” Sins (ἁμαρτίαι; hamartiai) refers to evil and wrongdoing according to Scripture. Some people’s sins are conspicuous (πρόδηλοί; prodeloi) meaning to be clear and obvious. Such sins as unrighteous anger, wrath, clamor and evil speaking are clearly seen (Eph. 4:30-31). These obvious transgressions will precede an individual before they face the judgement of God.

Other sins are les conspicuous, as lust and evil thoughts. Paul  stated, “but the sins of others appear later.” The phrase appear later (ἐπακολουθοῦσιν; epakolouthousin) will presently and actively become known eventually.

Likewise, there are some conspicuous good works. There are also discrete good works. Regardless, whatever is done for God’s glory cannot remain hidden.

Within the context, Paul wanted Timothy to be careful before laying hands on anyone to serve as a church elder (I Tim. 5:22). This was because appearances can be deceiving.

“It would seem that vs 24–25 follow from v 22. Paul mentions two different aspects of sins. Some sins are easily recognizable, and no-one is surprised at the subsequent judgment on them. Others are described as those which trail behind them. These sins may not be at once apparent but will nonetheless be revealed later. The judgment here is most probably the judgment of God rather than the judgment of Timothy and others. The setting of good deeds in contrast to sins is intended to highlight the need for caution in assessing good deeds as well as sins.”^[1]

“For the encouragement of Timothy, who, as has been shown (see p. 34), was rather timid, Paul is trying to establish this point: if he will but exercise due caution, and will not be hasty in ordaining men to office (see verse 22), he will have good elders in the churches of Ephesus and vicinity; the rule being that even in the case of such men whose unfitness or fitness for office is not immediately clear, careful examination will lead to valid conclusions. And, in any case, Timothy will then not become involved in the sins of other men.”^[2]

Today’s text provides good counsel for the church’s leadership. May the Lord’s truth and grace be found 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), 1302–1303.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 187.

“No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments.” 1 Timothy 5:23 (ESV)

The following are some current statistics I recently discovered from pastoralcareinc.com. These are only the top ten. Take a moment to consider this information.

• 72% of pastors report working between 55 to 75 hours per week.  (Pre-Covid-19)
• 84% of pastors feel they are on call 24/7.
• 80% believe pastoral ministry has negatively affected their families. Many pastor’s children do not attend church now because of what the church has done to their parents.
• 65% of pastors feel their family lives in a “glass house” and fear they are not good enough to meet expectations.
• 23% of pastors report being distant to their family.
• 78% of pastors report having their vacation and personal time interrupted with ministry duties or expectations.
• 65% of pastors feel they have not taken enough vacation time with their family over the last 5 years. 
• 28% of pastors report having feelings of guilt for taking personal time off and not telling the church.
• 35% of pastors report the demands of the church denies them from spending time with their family.
• 24% of pastor’s families resent the church and its effect on their family.

Often, the church’s expectations on their pastor are unspoken, until the pastor and his family fail to meet these unspoken expectations. When this happens, and it will, the church board, or the congregation, finds fault with their pastor. This may result in personal accusations and attacks against the minister and his family, an enforced sabbatical with mandatory counseling, or even termination. It is no wonder why many pastors leave the ministry because of such a toxic environment.

This is not to infer all churches treat their pastors in such a manner. However, there are some congregations who repeatedly do and wonder why they are consistently looking to hire a new pastor. This is also not to infer pastors never fail or make mistakes. They often do. It is how a church responds to those mistakes, real or imagined, which indicates whether a church, and its pastor, is healthy in their walk with Christ and with each other.

Christian author Paul David Tripp, in his book LEAD, writes, “You will only handle the inevitable weakness, failure, and sin of your leaders when you view them through the lens of the presence, power, promises, and grace of Jesus.”

We can only speculate why the Apostle Paul gave commands for Timothy to no longer drink water, but to use a little wine for the sake of his stomach and other ailments. Was the pressure of pastoring the church in Ephesus taking its toll upon Paul’s young protégé? Was Timothy trying to avoid any appearance of evil before his congregation and the greater Ephesian community?

One commentary states, “This verse may be only a somewhat disjointed bit of personal advice to Timothy or it may flow more naturally from the reference to purity in verse 22. Perhaps Timothy was inclined to an asceticism which associated purity with total abstention (cf. 4:3–5), which in turn led in Timothy’s case to stomach ailments and frequent illnesses, perhaps due to the poor quality of the water he drank. Paul thus qualified his exhortation to purity by encouraging Timothy to drink a little wine (oinō oligō) for his stomach’s sake, because of his “frequent illnesses.” This instruction applies only to using wine for medicinal purposes, of course, and therefore contributes little or nothing to either side of the debate over the use of wine as a beverage” ^[1]    

Dr. William Hendriksen explains, “Timothy was a conscientious person. He did not want to be accused of being the kind of individual who “lingers beside his wine” (see on 1 Tim. 3:3). Hence, he had formed the habit of drinking nothing but water. However, in the Orient the water is often far from “safe.” Those who have been there—including, for example, those who were there while serving in the armed forces—know this. If one insists on drinking nothing but unboiled water, attacks of dysentery may result. In fact, something worse might happen! Consequently, for the sake of helping Timothy to overcome his stomach-troubles and related ailments, which seem to have been coming to him “thick and fast,” Paul advises him to stop being purely a water-drinker. Timothy must use some wine, not much wine, but some wine. That will do him good physically. Paul is here speaking of wine as a medicine, not as a beverage, as Wuest correctly observes.”^[2]

Whatever the reasons for today’s text, Paul was as concerned for Timothy’s physical well-being as he was for the spiritual. On behalf of our pastors, so should we.

May the Lord’s truth and grace be found here. Take time today to pray for your pastors, and even with them, for their overall encouragement and well-being.

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), 744–745.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 185–186.

²² Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure.” (1 Timothy 5:22 (ESV)

How may young and older men God calls into ministry begin their training and maturing to become godly pastors and elders? In the following essay. Dr. R. Albert Mohler shares insights. Dr. Mohler is president and Centennial Professor of Christian Theology at The Southern Baptist Theological Seminary in Louisville, Ky. His article is entitled Training Pastors in Church. It originally appeared in the January, 2008 issue of Tabletalk Magazine.

The Bible consistently affirms education as a central responsibility of God’s people. In the Old Testament, the Jewish people were reminded that the education of their own children was an essential part of their responsibility as God’s covenant people. In Israel, a father was to teach his son diligently, and to point his son toward the only true wisdom — the wisdom established in the fear of God.

The New Testament also dignifies and elevates education to a matter of essential importance for the church. Great attention is given to the teaching office of the church — to those men who are called to the ministry of the Word. The apostle James reminds the church that those who teach the Word “will be judged with greater strictness” (James 3:1).

In the apostle Paul’s two letters to Timothy, his young protégé in ministry, we find Paul instructing Timothy about the priority of the teaching office and of the preacher’s responsibility to be found “rightly handling the word of truth” (2 Tim. 2:15). Timothy is to practice and to immerse himself in the tasks and responsibilities of the ministry “so that all may see your progress” (1 Tim. 4:15).

Driven by the Bible’s emphasis on teaching the faith and by the responsibility to ground new believers in the truth and practices of the Christian life, the early church borrowed heavily from the Jewish experience in the synagogue and went on to develop catechetical models that were distinctively Christian — the earliest Christian schools.

During this era, senior teachers, following the example of Paul teaching Timothy, taught pastors of the church. Younger men would attach themselves to older men who would nurture them in the knowledge of the Bible and the tasks of ministry. This early model of theological education was congregational — located in the church itself.

In later centuries, pastors were taught by means of priestly orders and monastic communities. The rise of more institutionalized forms of theological education came with the emergence of the university. The development of the medieval university, organized with theology as the highest science, gave shape to the theological curriculum that is still recognizable in seminaries today.

The Reformation was a movement largely led by university-trained men like Martin Luther and John Calvin. Both held university degrees and were very much at home in the university environment. The Lutheran reformation was based in Luther’s own university in Wittenberg. Calvin’s influence was vastly expanded through the academy for preachers he established in Geneva.

The development of the theological seminary represents an American adaptation of the older British and European models. Even as the early American universities were established explicitly for the training of Christian ministers, secularization and specialization in the universities led to the development of schools specifically designed for the training of pastors.

By the time America entered the twentieth century, the theological seminary was where most young ministers received their theological educations. Sadly, many of these same seminaries also allowed theological liberalism to gain a foothold, demonstrating that a seminary — just as a college or university — can quickly compromise or even repudiate the truths upon which it was established.

All this points to the fact that a theological seminary, if it is to remain faithful, must be directly accountable to its churches. Lacking this accountability, the institution will inevitably drift toward heterodox teachings. A robust confessionalism is necessary, but the constant oversight of churches is of equal importance.

The role of theological seminaries remains crucial for the education and training of Christian ministers. At its best, the seminary is an intentional gathering of Christian scholars who are dedicated to the preparation of ministers, committed to biblical truth, gifted in modeling and teaching the tasks of ministry, and passionate about the Gospel.

No other educational institution exists to serve the needs of the churches in this way. In that sense, a theological seminary is as crucial to the training of ministers as the medical school is essential to the preparation of physicians.

Nevertheless, count me as one seminary president who believes that the local church is even more important to the education of the pastor. The local church should see theological education as its own responsibility before it partners with a theological seminary for concentrated studies. The seminary can provide a depth and breadth of formal studies — all needed by the minister — but it cannot replace the local church as the context where ministry is learned most directly.

In this day, we need to encourage more pastors to follow the example of the apostle Paul in mentoring Timothy as a young minister, preacher, and pastor. As a seminary president, I want to partner with pastors like that in order to raise up a generation of faithful pastors who will, as Paul instructed Timothy, “fulfill your ministry.”

May the Lord’s truth and grace be found here.

Soli deo Gloria!

²² Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure.” (1 Timothy 5:22 (ESV)

The Apostle Paul continued giving directives to Timothy, the pastor of the church in Ephesus and his young protégé. Today’s featured text contains three more commands of godly counsel. What did Paul mean by these three gujidelines?

The first command was “Do not be hasty in the laying on of hands.” The phrase in the laying on of (ἐπιτίθει; epitithei) is a present, active, imperative verb. It means to put on, place on, or to give. What was placed on someone were hands (χεῖρας; cheiras). This placement of hands upon someone was not to be done is haste. Hasty (ταχέως; tacheos) means quickly or hurriedly. Out English word tachometer comes from this Greek term. See I Timothy 4:14.

“Jewish teachers would “lay their hands” on their disciples to “ordain” them, and that is what Paul has in view here: ordaining an elder who had not first been tested made one responsible for his subsequent exposure if he turned out to be ungodly.”^[1]

Pastor J. Ligon Duncan writes, “He (Paul) goes on to say don’t ordain a man too quickly. It’s a directive against premature ordination of a person to the office of elder. Ministers and elders are to be appointed in a measured and deliberate fashion, not installed and appointed too quickly. This is the second time that Paul has said this in the letter. Remember back in I Timothy 3 he said don’t make a novice an elder. Don’t have someone convert to the Lord Jesus Christ, embrace Him by faith, and then three weeks later start him in the elder training program.”

“Paul doesn’t say exactly how long, but the idea is, of course, that you’re able to observe a man’s steady commitment to Christ, his shepherding of his family, his growth in grace, his understanding of biblical truth, his practice of the Christian life. You’re to see enough of a consistency in pattern there that you recognize that
you’ve got a mature believer before he’s appointed to be an elder–a shepherd, a
pastor of the flock.”

Second, Timothy was not to “nor take part in the sins of others.” To take part (κοινώνει; koinonei) is also a present, active imperative. It refers to fellowship. It means to share in something or with someone. What did Paul command Timothy to not share or to be in fellowship? It was in the sins (ἁμαρτίαις; hamartiais) or wrongdoing, evil and guilt of others (ἀλλοτρίαις; allotriais). In the context, the word others refer to other elders.

“The words do not share in the sins of others may be merely advice for Timothy to guard his own conduct generally (cf. 1 Tim. 4:16; Acts 20:28). But more likely, in light of the context, this is a warning about the implications of hasty ordinations. Those who take part in the premature ordination of an errant elder share some of the blame for the negative consequences to their church.”^[2]

Thirdly, Paul commanded Timothy to “keep yourself pure.” The word pure (ἁγνὸν; hagnon) means innocent and without defect. To keep (τήρει; terei) is a present, active imperative verb. It means to guard and obey. A pastor cannot keep others from sin if they are not keeping themselves from evil and wrongdoing.

“The symbolical indication of the impartation of gifts which one will need in discharging the duties of his office has been mentioned before (see on 1 Tim. 4:14), and will be mentioned again (2 Tim. 1:6). This work must not be done “in a hurry.” The qualifications of the men who are being considered must be fully examined before they can be nominated for office. This is in harmony with what the apostle has been saying in 1 Tim. 3:2, 7, 10. Ordination without preceding thorough investigation would render Timothy co-responsible for the wrongs which such elders might subsequently commit. This, in turn, would add to the difficulty of disciplining them. Timothy must strive to “keep himself pure” (in full conformity with God’s moral law) with respect to this and all other matters.”^[3]

Ordaining a man to serve as a pastor or lay elder is a serious and solemn act. It is not to be done quickly or thoughtlessly. “To participate in the ordination of an elder known to be unqualified is to approve of his sins and to risk sharing the guilt for them,” explains Dr. R. C. Sproul.

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 5:22.

^[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), 744.

^[3] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 185.

²¹ In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality.” (1 Timothy 5:21 (ESV)

Our study of I Timothy is focusing primarily on the subject of angels for the next few days.  Since the Apostle Paul referred to elect angels in today’s featured text, it is wise for us to briefly examine what the Bible says about these created, heavenly beings.

Today’s concluding essay concerning angels is by John Piper. He is founder and teacher of Desiring God and chancellor of Bethlehem College and Seminary. For 33 years, he served as pastor of Bethlehem Baptist Church, Minneapolis, Minnesota. The essay is entitled The Surprising Role of Guardian Angels. He wrote this devotional in April, 2017.

Old-Covenant Ministry of Angels

“The care of the whole Church is committed to angels.” This is not a new idea. Angels are active throughout the Old Testament for the sake of God’s people. For example,

• He [Jacob] dreamed, and behold, there was a ladder set up on the earth, and the top of it reached to heaven. And behold, the angels of God were ascending and descending on it! (Genesis 28:12)
• The angel of the Lord appeared to the woman and said to her, “Behold, you are barren and have not borne children, but you shall conceive and bear a son.” (Judges 13:3)
• The angel of the Lord encamps around those who fear him, and delivers them. (Psalm 34:7)
• He will command his angels concerning you to guard you in all your ways. (Psalm 91:11)
• Bless the Lord, O you his angels, you mighty ones who do his word, obeying the voice of his word! Bless the Lord, all his hosts, his ministers, who do his will! (Psalm 103:20–21)
• “My God sent his angel and shut the lions’ mouths, and they have not harmed me, because I was found blameless before him; and also before you, O king, I have done no harm.” (Daniel 6:22)

All Angels, All Christians, All the Time

And more important than these Old Testament references to angels, Hebrews 1:14 makes it clear that God sends angels to minister for the sake of the people of Christ. In the context of Hebrews 1, the writer is arguing that the Son of God is infinitely greater than angels. One of his arguments is that God never said to any angel, “Sit at my right hand” as he did to Jesus Christ (Hebrews 1:13). Instead, angels are simply God’s servants who do his bidding for the sake of those who are on their way to heaven.

To which of the angels has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation? (Hebrews 1:13–14)

The promise here is better than the tradition that every saint has one personal guardian angel. What Hebrews 1:14 says is that all the angels — all of them — are specifically sent “for ministry” (Greek eis diakonian) — not ministry “to” Christians, but ministry “for the sake of” Christians (Greek dia tous mellontas kleronomein soterian).

This means that everything angels do, everywhere in the world, at all times, is for the good of Christians. An angel who does something by God’s assignment anywhere in the world is fulfilling the promise that God will work all things for the good of all Christians — everywhere. This is a sweeping and stunning promise. All angels serve for the good of all Christians all the time. They are agents of Romans 8:28.

The Wonder That Eminent Angels Serve Others

But as amazing as that is, it’s not the point of Matthew 18:10. The jolting point of Matthew 18:10 is not the wonder that angels serve us, but the wonder that angels serve others. Remember, the context is about how we treat other believers: “these little ones.” “See that you do not despise one of these little ones” (Matthew 18:10).

The argument Jesus gives for why we should not treat other believers in belittling ways is because “in heaven their angels always see the face of my Father who is in heaven.” The point of saying that these angels “see the face of my Father” is that they have the immeasurable rank and privilege to be in the immediate presence of God. You can see that meaning in Esther 1:14 and Revelation 22:4.

Having Angels Does Not Increase Our Safety or Dignity

So, how are we to be motivated to honor the lowliest Christian (Matthew 11:11) because the angels who attend them have immeasurably high rank and privilege?

I would suggest this: Ponder first that every Christian has the Creator of the universe as his Father (Romans 8:16–17), and has the Lord of the universe as his elder brother (Romans 8:29). You cannot have a safer, more exalted position as a human being than to have God as your all-caring, all-providing Father (Matthew 6:32–33; Luke 12:30–32), and Jesus as your all-authoritative Lord (Matthew 28:18).

Having a hundred or a thousand of the highest ranking angels serving you does not increase your safety or your dignity. How, then, does the argument work? How are we motivated to treat all ordinary Christians with deep respect “because” they are served by many high-ranking angels?

The Entourage of Titans Reminds You Whom You Are Dealing With

Suppose you were going to receive the son of the greatest king this afternoon. You know that he is the son of a king. He might arrive at your estate walking with two guards. In that case, he would be worthy of the greatest respect — simply because he is a king’s son. But in fact, he is going to arrive with one hundred terrifying titans of greatest strength and beauty surrounding him on every side. These beings are the elite guard and agents of the king.

When you see this entourage, the point is not that this entourage gives the king’s son a greater glory than he already had simply by being the king’s son. Rather this is a reminder of what it is like to be the king’s son.

I think this is what Jesus wants us to think when the least impressive disciple of Jesus walks into a room. “The angels of this disciple always see the face of my Father who is in heaven.” There is no counting these angels, since more or less every angel in the world serves “for the sake of” this disciple (Hebrews 1:14). And these angels always see God’s face — they have a rank and dignity corresponding to direct access to God.

Hold Every Christian in Highest Esteem

Therefore (!), don’t despise this simple, unimpressive disciple of Jesus! Let his angelic entourage remind you whose son he is. Let this angelic entourage remind you who his older brother is. Put your hand over your critical mouth, and show great esteem (Philippians 2:3) to all ordinary, childlike disciples. If having God as their Father, and Jesus as their Lord does not cause you to exchange your derision for deference, then let the terrifying advocacy and rank of their magnificent angels wake you from your stupor.

Or as Jesus says, “See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven.”

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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. 

1 Peter 3:14–15 (ESV) says, “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.”  

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 Anthropological Argument indicates that man is a unique creation by God. The Scriptures claim that man was created in the image of God.

Genesis 1:26–27 (ESV) says, “²⁶ Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” ²⁷ So God created man in his own image, in the image of God he created him; male and female he created them.”  

Genesis 2:7 (ESV) says, “Then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature.”

The doctrine of God’s image in man is interpreted in the Scriptures as the spiritual image, not the physical image. Most interpret this as referring to man’s ability to think, feel, and make conscious and rational decisions. David speaks eloquently of his own creation in Psalm 139:13-16:

“For you formed my inward parts; you knitted me together in my mother’s womb. I praise you, for I am fearfully and wonderfully made. Wonderful are your works; my soul knows it very well. My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth. Your eyes saw my unformed substance; in your book were written, every one of them, the days that were formed for me, when as yet there was none of them” (Psalm 139:13-16, ESV).

To a great extent, man’s behavior is learned while animals are bound by instinct. Characteristic of man alone is that he is a creature of reasoning intelligence who has the capacity of adapting means to an end, along with having a moral and spiritual consciousness.

The implications of this argument for God’s existence is that mankind as a whole, and individuals in particular, possess intrinsic value. However, it should be noted that man’s value is not self-existent. It comes from outside of him. Man’s intrinsic value comes from the self-existent God.

One author explains, “From a Biblical perspective, human beings do not have inherent or intrinsic dignity. In other words, our dignity (which is real) is not eternal or self-existent. Rather, we have dignity that is extrinsic—it comes to us from without. We have dignity because God assigns dignity to us. He has taken the initiative to stamp His image upon us.”

Humans bear the image of the God of glory. This is an unspeakable blessing. It also is a weighty responsibility. We were made to glorify God—to reflect the character of God. That duty comes in the divine mandate: “You shall by holy, for I the Lord your God am holy” (Lev. 19:2; I Peter 1:16).

What are the implications when the God of the Scriptures existence is denied, especially in the realm of man’s significance or value? This significant question is examined in our next post.

Have a blessed day in the Lord. May each of us reflect God’s image, for His glory.

Soli deo Gloria!

²¹ In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality.” (1 Timothy 5:21 (ESV)

Our study of I Timothy is focusing primarily on the subject of angels for the next few days.  Since the Apostle Paul referred to elect angels in today’s featured text, it is wise for us to briefly examine what the Bible says about these created, heavenly beings.

Today’s concluding essay concerning angels is by John Piper. He is founder and teacher of Desiring God and chancellor of Bethlehem College and Seminary. For 33 years, he served as pastor of Bethlehem Baptist Church, Minneapolis, Minnesota. The essay is entitled The Surprising Role of Guardian Angels. He wrote this devotional in April, 2017.

What did Jesus mean in Matthew 18:10 when he said, “See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven”? He meant: Let the magnificence of every unimpressive Christian’s entourage of angels silence our scorn and awaken awe at the simplest children of God.

To see this, let’s clarify, first, who “these little ones” are.

Who Are “These Little Ones”?

“See that you do not despise one of these little ones.” They are true believers in Jesus, viewed from the standpoint of their childlike trust in God. They are the heaven-bound children of God. We know this because of the immediate and wider context of the Gospel of Matthew.

This section in Matthew 18 began with the disciples asking, “Who is the greatest in the kingdom of heaven?” (Matthew 18:1). Jesus answers, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven” (Matthew 18:3–4). In other words, the text is not about children. It is about those who become like children, and thus enter the kingdom of heaven. It’s about true disciples of Jesus.

This is confirmed in Matthew 18:6 where Jesus says, “Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea.” The “little ones” are those “who believe” in Jesus.

In the wider context, we see the same language with the same meaning. For example, in Matthew 10:42, Jesus says, “Whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward.” The “little ones” are “disciples.”

Similarly, in the famous, and often misquoted, picture of the final judgment in Matthew 25, Jesus says, “The King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me’” (Matthew 25:40; compare with Matthew 11:11). The “least of these” are the “brothers” of Jesus. The “brothers” of Jesus are those who do the will of God (Matthew 12:50), and those who do the will of God are those who “enter the kingdom of heaven” (Matthew 7:21).

Therefore, in Matthew 18:10, when Jesus refers to “these little ones” whose angels see the face of God, he is talking about his disciples — those who will enter the kingdom of heaven — not people in general. Whether humans in general have good or evil angels assigned to them (by God or the devil) is not addressed in the Bible as far as I can see. We would do well not to speculate about it. Such speculations appeal to untethered curiosities and can create distractions from vastly more sure and more important realities.

One Angel for Each Christian?

So, our question now is this: What does Jesus mean when he says that we should not despise his childlike followers? And how is it an argument for this, when he refers to “their angels” seeing God? “See that you do not despise one of these little ones. For (= because) I tell you that in heaven their angels always see the face of my Father who is in heaven.”

It is possible that “their angels” refers to a specific angel assigned to each disciple. There is one other text that some think points in this direction. When the praying believers in Acts 12 could not believe that Peter was knocking at the gate, since he was supposed to be in prison, they said, “It is his angel!” (Acts 12:15). That may or may not imply that all believers have an angel assigned to them. It may only imply that in that situation God had commissioned an angel to use Peter’s voice (Acts 12:14), and perhaps awaken even more urgent prayer for him.

It is even more difficult here in Matthew 18:10 to infer that each believer has an angel assigned to him. What it says is, “In heaven their angels always see the face of my Father who is in heaven.” The word “their” certainly implies that these angels have a special personal role to play in relation to Jesus’s disciples. But the plural “angels” may simply mean that all believers have numerous angels assigned to serve them, not just one.

Calvin’s Careful Observation

I think John Calvin’s careful observation about this text is exactly right:

The interpretation given to this passage by some commentators, as if God assigned to each believer his own angel, does not rest on solid grounds. For the words of Christ do not mean that a single angel is continually occupied with this or the other person; and such an idea is inconsistent with the whole doctrine of Scripture, which declares that the angels encamp around (Psalm 34:7) the godly, and that not one angel only, but many, have been commissioned to guard every one of the faithful. Away, then, with the fanciful notion of a good and evil angel, and let us rest satisfied with holding that the care of the whole Church is committed to angels, to assist each member as his necessities shall require. (Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, on Matthew 18:10)

More to come. Have a blessed day in the Lord.

Soli deo Gloria!

²¹ In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality.” (1 Timothy 5:21 (ESV)

Scripture reveals to us a real but invisible world inhabited by angels and demons. All we can say about this mysterious realm is what is revealed to us in Scripture, which is why speculation beyond the biblical data can be positively dangerous.

Our study of I Timothy is focusing primarily on the subject of angels for the next few days.  Since the Apostle Paul referred to elect angels in today’s featured text, it is wise for us to briefly examine what the Bible says about these created, heavenly beings.

Today’s essay is by Dr. Kim Riddlebarger. He is visiting professor of systematic theology at Westminster Seminary California and pastor emeritus of Christ Reformed Church in Anaheim, Calif. His article is entitled What Do We Know about Angels? It appeared in the April 2022 issue of Tabletalk Magazine.

Angels also have names and ranks. Two angels are mentioned by name in Scripture. Michael, who appears in Daniel 10, Jude 9, and Revelation 12, is described as an “archangel” and a warrior. A second angel named Gabriel serves as a messenger/mediator of revelation. Gabriel appears in Daniel 8 and 9 and Luke 1.

Scripture speaks of an order of angels known as the cherubim, who are creatures with four wings and four faces (Ezek. 10) and who are depicted in Genesis 3:24 as guardians of holy places (such as Eden). The seraphim are mysterious creatures who appear only in Isaiah 6:2, 6. They are said to have six wings: two cover their eyes in the Lord’s presence, two cover their feet, and two are used to fly.

Angels are not the only inhabitants of the invisible world, since the Bible speaks of other invisible spiritual beings that possess an evil, malevolent orientation toward us. Scripture identifies them as “demons.” These beings are closely associated with magic and the occult. They seek the destruction of humanity, yet they are aware of their ultimate doom, for they ask Jesus: “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God” (Luke 4:34). They are commonly identified as “fallen angels,” who, under certain conditions, can possess (control) unbelievers. We do know that Jesus engaged regularly with these “evil spirits,” as in Matthew 8:16: “They brought to him many who were oppressed by demons, and [Jesus] cast out the spirits with a word and healed all who were sick.” 

Matthew 9:32 gives us another example: “As they were going away, behold, a demon-oppressed man who was mute was brought to him.” Because deep mystery surrounds them, and since they are malevolent toward humans, they too are the source of much speculation and have given countless authors, musicians, and Hollywood filmmakers much material with which to thrill and terrify.

Like all other created things, angels are included in the declaration made in Genesis 1:31 that all that God had created was created “good.” Since these spiritual beings were created “good,” certain angels must have followed Satan, as recounted in 2 Peter 2:4: “God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment”; and in Jude 6, where we read of “the angels who did not stay within their own position of authority, but left their proper dwelling, [whom] he has kept in eternal chains under gloomy darkness until the judgment of the great day.” “Good” angels became “fallen” angels, which we speak of as demons.

The more difficult matter is, how do demons relate to Satan (the adversary)? Thought to be an angelic being of the highest standing, now fallen and expelled from heaven, Satan is the archenemy of Jesus and His saints. Satan (or the devil) appears to be the head of the ranks of fallen angels.

There are some indications in Scripture that he, like Michael and Gabriel, was a majestic prince of the spiritual world (Job 1:6–12). It is he who tempts Eve (Gen. 3:1) and accuses God’s people (Zech. 3:1–2). His very name means “adversary,” and we see him at work in opposing God’s purposes by appearing in Eden, ultimately leading to Adam’s act of rebellion and to the fall of the human race (Gen. 3).

After Adam’s fall, Satan is said to be the accuser of God’s people (Rev. 12:10). He is called “the god of this world” (2 Cor. 4:4) and “the prince of the power of the air” (Eph. 2:2). Although currently bound and confined to the abyss (Rev. 20:1–3), Satan behaves like a roaring lion looking to devour (1 Peter 5:8). He is angered by the limits on his deceptive activity and the knowledge that his eventual destruction is certain. He fears what is foretold in Revelation 20:10: “And the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever.” As Martin Luther aptly put it in “A Mighty Fortress Is Our God,” “One little word shall fell him.”

Although regular access to the spiritual realm is barred to us until Jesus returns, Scripture reveals to us a real but invisible world inhabited by angels and demons. All we can say about this mysterious realm is what is revealed to us in Scripture, which is why speculation beyond the biblical data not only is foolish but can be dangerous.

May the Lord’s truth and grace be found here. Have a God-honoring day.

Soli deo Gloria!