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.
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)
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.
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 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.
God created humanity to inhabit a material world of things we can see and things we can touch. We pass through time, which we can remember and record (history). Created in God’s image, we are designed to inhabit the created order in which God has placed us. In our original creation, we were upright and innocent, but after our first father Adam’s sin in Eden, ours is a fallen race. Still, we are capable of great things and great ideas, and we experience powerful emotions. The psalmist tells us that we are fearfully and wonderfully made, knit together in the womb by our Creator (Ps. 139). As divine image bearers, we are like God in every way that a creature can be like God. Yet because we are creatures, we are not and cannot become divine in any sense.
Despite the wonders of human nature, we do not possess the capacity to experience on a daily basis the very real but invisible spiritual world also created by God and inhabited by creatures that we commonly call “angels.” Although this invisible reality is as real as the material world we inhabit, our access to the spiritual world is severely limited because of our creaturely and physical existence. We are not designed to fully comprehend what transpires in the spiritual world, even though we know that such a world exists and that what takes place in it is consequential in ours.
From the earliest days of the Christian church, discussion about angels has produced much controversy. Much of this discussion took place in dialogue with Jewish, gnostic, and pagan thought about the nature of the invisible world, leading to all sorts of unbiblical notions. Our limited knowledge regarding spiritual beings has led to speculative questions such as these: “What form do angels possess?” “What is a ‘spiritual body’ like?” “What role do angels play in our lives, if any?”
There are hints in Scripture that angels are involved in human affairs, even if we cannot witness them directly. Because we cannot see the angels who inhabit this invisible reality, they often become a source of speculation and superstition. But this is also why we need to pump the speculative brakes, for all we can truly know about angels is revealed to us by their Creator and ours in His Word.
Since we do not have full access to the invisible world, we are dependent on Scripture for reliable information about this realm and its immaterial creatures. Thankfully, the Bible gives important information about both—although not in the detail we may wish for.
All we can truly know about angels is revealed to us by their Creator and ours in His Word.
We start with the angels who are best understood as messengers sent by God (Hebrew malach, Greek angelos). In Hebrews 1:14, angels are described as “ministering spirits sent out to serve for the sake of those who are to inherit salvation.”
The psalmist tells us, “Yet you have made [humans] a little lower than the heavenly beings [angels] and crowned [them] with glory and honor” (Ps. 8:5). Angels are of a different created order from humanity, so our deceased loved ones do not “get their wings” in the afterlife—a common but erroneous opinion. We read that angels rejoice when a sinner repents (Luke 15:10), and at times, angels, in their role as messengers, are depicted in Scripture as mediators of divine revelation (e.g., Dan. 9; Luke 1–2; Gal. 3:19).
Psalm 148:2–5 tells us that angels as created beings are included in the ranks of the heavenly court:
Praise him, all his angels;
praise him, all his hosts!
Praise him, sun and moon,
praise him, all you shining stars!
Praise him, you highest heavens,
and you waters above the heavens!
Let them praise the name of the Lord!
For he commanded and they were created.
Scripture ascribes to angels a certain preeminence, since they rejoice in God’s creation of the material world as recounted in Job 38:7: “The morning stars sang together and all the sons of God shouted for joy.” Angels do not have physical bodies as we do, but Scripture reveals that they can appear visibly in various ways to human beings (Luke 2:9) or to animals (Num. 22:21–39).
Scripture informs us that God does not provide redemption for the angels: “For surely it is not angels that he helps, but he helps the offspring of Abraham” (Heb. 2:16). Those described as “good angels” are likely the “elect angels” in 1 Timothy 5:21. Furthermore, angels are said to be immortal in Luke 20:36: “For they cannot die anymore, because [the redeemed] are equal to angels and are sons of God, being sons of the resurrection.”
Some angels participate in the glory and praise of God around His heavenly throne (Ps. 103:20–21; Isa. 6:2, 6; Rev. 4), while others have special care of the “little ones” (Matt. 18:10). This has led to much speculation about the existence of “guardian angels” who protect Christian children, yet Matthew does not go beyond this brief declaration.
More to come. May the Lord’s truth and grace be found here.
“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)
Who are the elect angels of whom the Apostle Paul involved in his command to Timothy to keep the apostle’s instructions concerning elders without prejudging or partiality? It is wise for us to not overlook these important heavenly ministers.
The word angels (ἀγγέλων; angelon) means messenger. Angels are supernatural crated beings. The word elect (ἐκλεκτῶν; eklekton) refers to
“In many languages a term for ‘angels’ is borrowed from another dominant language, but in other instances a somewhat descriptive phrase may be employed. The most common expressions for the ‘angels of God’ are ‘messengers’ and ‘messengers from heaven.’ Sometimes these angels are called ‘spirit messengers’ and even ‘flying messengers.’ In some instances, they have been called ‘the holy servants of God,’ but an expression such as ‘servants of God’ or even ‘messengers of God’ tends to overlap in meaning with expressions used to characterize the role and function of the prophets who were sent as messengers from God. In some languages a term for ‘angels’ is contrasted with that for ‘prophets’ by calling angels ‘messengers from heaven’ and prophets ‘messengers from God.’ The ‘angels of the Devil’ are often called ‘the Devil’s servants.’[1]
Angels are:
Attendants of Christ (2 Thess. 1:7), their exalted Head (Eph. 1:21, 22; Col. 2:10)
Bringers of good tidings concerning our salvation, having seen the Lord not only in his birth but also in his resurrection and post-resurrection glory (see on 1 Tim. 3:16; cf. Luke 2:14; 24:4; Acts 1:11)
Choir of heaven (1 Cor. 13:1; cf. Luke 15:10; Rev. 5:11, 12)
Defenders of God’s children (2 Thess. 1:7–10; cf. Ps. 91:11; Dan. 6:22; 10:10, 13, 20; Matt. 18:10; Acts 5:19; Rev. 12:7), though the latter outrank them and will judge them (1 Cor. 6:3; cf. Heb. 1:14)
Examples in obedience (1 Cor. 11:10; cf. Matt. 6:10)
Friends of the redeemed, constantly watching them, deeply interested in their salvation, and rendering service to them in every way, also in executing the judgment of God upon the enemy (Gal. 3:19; 1 Cor. 4:9; 2 Thess. 1:7; cf. Matt. 13:41; 25:31, 32; Luke 16:22; 1 Peter 1:12; Heb. 1:14; Rev. 20:1–3).[2]
Dr. William Hendriksen explains, “Accordingly, since Timothy’s actions are scrutinized by God, by Christ Jesus (both divine, note the one article in the original) and by the angels (creatures, note repetition of the article), and this with a view to the final judgment, let him observe (stand guard over) the given instructions “without prejudice,” that is, uninfluenced by any sinful subjective considerations, guided only by the objective standard of the truth as revealed by God, and “doing nothing from partiality (or favoritism),” leaning neither toward this nor toward that side, neither toward the accuser nor toward the accused, until all the important facts in each concrete case have been fully established.”[3]
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 184–185.
“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)
Today’s text must be understood and applied in light of the immediately preceding context (I Tim. 5:17-20). The Apostle Paul counseled his young protégé Timothy about the proper conduct of the church towards its elders, and the proper conduct of the elders towards the Lord and His church. In light of what he previously stated, Paul instructed Timothy to “keep these rules without prejudging, doing nothing from partiality.”
Dr. William Hendriksen writes, “Now in the matters discussed in verses 19 and 20, and, in fact, in any matter touching the discipline of church-leaders, one is easily influenced by purely subjective considerations. But this can spell ruin for the church and for all those concerned. Timothy, as apostolic delegate in the churches of Ephesus and vicinity, must not allow this to happen to him. Even today biased judges, ecclesiastical “machines,” so-called “investigating-committees” manned by job-hunters, “buddy-ism,” and the like can easily destroy a denomination. Corruption generally begins “at the summit.” Church History furnishes many examples. The man in the pew does not know what happened “while he slept.” When he wakes up—if he ever does!—it is generally too late.”[1]
“Hence, absolute impartiality and unimpeachable honesty in all such matters are essential. It is for that reason that the charge which the apostle now lays on Timothy is so very grave. Everything is at stake! The church of the twenty-first century may well take to heart these solemn words: I charge (you) in the sight of God and of Christ Jesus and of the elect angels that you observe these instructions without prejudice, doing nothing from partiality.”[2]
To keep (φυλάξῃς; phylaxis) means to decisively, actively and potentially guard, watch and obey. What Timothy was to guard, watch and obey were the rules Paul had set forth. Timothy was to do so without prejudging (προκρίματος; prokrimatos) or partiality (πρόσκλισιν; prosklisin). Respectively, these two nouns refer to making decision unfairly and prejudicially.
“Why Paul punctuated his instructions with this strong charge can only be guessed. Had Timothy passively avoided unpleasant confrontations, or had he taken a strong stand in some cases but not others? For whatever reasons, Paul strongly adjured the young minister to follow through on (keep is lit., “guard”) these instructions without partiality (lit., “prejudging,” used only here in the NT) or favoritism (prosklisin, lit., “inclination toward someone,” used only here in the NT).”[3]
This was not merely a suggestion from Paul. Rather, this was a solemn charge (διαμαρτύρομαι; diamartyromai). Paul was personally insisting and strongly warning Timothy to obey these edicts. The apostle was not invoking his own presence and authority, but rather the presence and authority of God the Father, the Lord Jesus Christ, the elect angels, by the person and work of the Holy Spirit (2 Tim. 3:16-17; 2Peter 1:20-21).
“Paul emphasizes that it is under the very eye and with the full approval of God that these directives (verses 19 and 20) have been issued. This is the very God who through Christ Jesus will one day judge all men. And these are the angels who will be associated with Christ in the final judgment. Hence, the apostle is, as it were, putting Timothy under oath to comply with the mandate which he has received (in the spirit of Gen. 24:3, 9). One who breaks the oath will be judged. That, in giving this charge, Paul is actually thinking of the final judgment is clear from a comparison with the similar language of 2 Tim. 4:1.”[4]
Note the particulars that are mentioned here in 1 Tim. 5:21:
“The Judge is God (Gen. 18:25; Heb. 12:23). The addressed must be deeply conscious of the fact that Paul in issuing and Timothy in dealing with this charge are acting in the sight of God, the Judge!”[5]
“Yet, God judges not directly but through Christ Jesus. It is upon the Mediator that the honor of judging was conferred as a reward for the atonement which he rendered (Matt. 25:31–46; John 5:22, 23, 27; Acts 19:41; 17:31; 2 Cor. 5:10; Phil. 2:10, 11; 2 Tim. 4:1; Rev. 14:14–16).”[6]
“Associated with Christ in this work of judging will be the angels, as is taught everywhere in Holy Writ (Dan. 7:10; Matt. 13:27, 41, 42; 16:27; 24:31–33; 25:31; 2 Thess. 1:7; Heb. 12:22; Rev. 14:15, 17–20). They will gather the redeemed and will drive the wicked before the judgment-seat.”[7]
Today’s text reminds all who serve the Lord they are doing so in the presence of the heavenly throne and the angelic host. We must never forget this truth. May the Lord’s truth and grace be found here.
Soli deo Gloria!
[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 183.
[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 183.
[3] 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.
[4] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 183.
19 Do not admit a charge against an elder except on the evidence of two or three witnesses. 20 As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear.” (1 Timothy 5:19–20 (ESV)
Recently, I was involved in the installation of an elder at my local church. As an elder myself, it was an important moment when the current elder board laid hands on and publicly prayed for our brother in Christ during a Sunday morning worship service.
I briefly explained to the congregation the primary responsibilities of the church’s elder board were to spiritually lead, teach and preach, and protect the congregation. The elders’ source for properly serving, leading, teaching, preaching and protecting the congregation is the Word of God. The elders’ biblical qualifications are all about their godly character (I Tim. 3:1-7).
The Apostle Paul provided his young protégé Timothy, who pastored the church in Ephesus, a series of directives in leading, teaching, preaching and protecting the church, and its elders, from unwarranted criticism. In I Timothy 5:19, Paul commanded Timothy to “not admit a charge against an elder except on the evidence of two or three witnesses.” This was to guard a fellow elder from unsubstantiated accusations.
In I Tim. 5:20, Paul also directed Timothy about what to do whenever accusations against an elder proved to be true regarding their persistent, unrepentant and ungodly behavior. The resulting actions by the elder board taken toward this wayward leader was to protect the church.
Paul prefaced his directives by writing, “As for those who persist in sin.” Within the immediate context, those to whom the apostle referred who were persisting in sin were elders. To persist in sin (ἁμαρτάνοντας; hamartanontas) is to presently, actively and continuously engage in wrongdoing. It is an ongoing disobedience.
When this occurs, the other elders are to rebuke their brother elder. To rebuke (ἔλεγχε; elenche) means to presently, actively and obediently “state that someone has done wrong, with the implication that there is adequate proof of such wrongdoing.”[1]This should be done within the of process of biblical church discipline (Matthew 18:15-20), and with the appropriate biblical attitude (Gal. 6:1-2).
Paul further stated this discipline was to be done “in the presence of all, so that the rest may stand in fear.” The adjectives “all” and “rest” refer to the remaining elders. The influence of a sinful elder’s example sometimes requires a public rebuke among the elders in order to protect and guard the faithful elders.
The purpose of such a public rebuke was so the rest of the elders would stand in fear (ἔχωσιν φόβον; echosin phobon). This means to presently and actively experience in this particular occasion a reverence for God and revulsion towards sin. However, the elders who rebuke their brother must always guard their own heart lest they fall into similar circumstances (Prov. 4:20-27; I Cor. 10:9-13).
Dr. William Hendriksen writes, “Elders who walk in sinful ways must not be spared. In fact, their sin must be punished even more severely than that of others. The law made the same distinction (Lev. 4:22, 27). Timothy must not only bring their sin home to their conscience, but in their case he must do this not privately or in the presence of just a few (Matt. 18:15–17), but publicly, that is, in the presence of the entire consistory (elder board), so that the remaining elders may also become filled with godly fear of wrong-doing (cf. Gen. 39:9; Ps. 19:13).[2]
Such a rebuke must be done with love and wisdom for all concerned. Proverbs 17:10 (ESV) says, “A rebuke goes deeper into a man of understanding than a hundred blows into a fool.”
“Proverbs 17:10 speaks of the rebuke that a wise man will receive. Individuals who are wise can discern whether the rebuke spoken to them is appropriate, and they will hear and heed it. Unlike the stubborn fool who will not learn even after being punished one hundred times, the wise man can be trusted to receive a rightly timed rebuke,” explains Dr. R. C. Sproul.
“Love and wisdom must govern our speech and how we hear the words of others. We are to speak the truth in love, not seeking to crush sensitive souls but to build them up in Christ. This requires discernment. Understanding a rebuke given to us takes discernment as well, for sometimes rebuke comes to us from a fool. Pursuing wisdom involves discerning whether the words spoken to us are appropriate. Seeking counsel from many wise people is one way to gain this discernment.”
May the Lord’s truth and grace be found here. Have a God-honoring day.
[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 183.
“I know that my Redeemer lives, and that in the end he will stand upon the earth” (Job 19:25).
James Montgomery Boice (July 7, 1938 – June 15, 2000) was an American Reformed Christian theologian, Bible teacher, author, and speaker known for his writing on the authority of Scripture and the defense of Biblical inerrancy. He was also the Senior Minister of Tenth Presbyterian Church in Philadelphia from 1968 until his death. Dr. Boice also served as Chairman of the International Council on Biblical Inerrancy for over ten years and was a founding member of the Alliance of Confessing Evangelicals.
I do not know if you have had the experience of gaining an insight or receiving a revelation so important that you wished it could be preserved forever. If you have, or if you have even experienced that in a partial way, you will understand the tone in which Job spoke his most widely quoted lines, beginning, I know my Redeemer lives.” We hear something said in a particularly vivid way, and we say, “If I could just remember that!” Or we have an insight and say, “If I could just get that written down so I won’t forget it!”
That was the feeling that Job experienced. He had suffered a great deal, first by the loss of his possessions, then by the loss of his ten children and eventually his own health. His friends came to comfort but actually abused him, charging that his misfortunes were the result of some particularly outstanding sin in his life. In the midst of one reply Job gave vent to the insight to which I am referring.
Job perceived that his story was not being told completely in this life and that a later day would vindicate him. In fact, he perceived that there was an individual who would vindicate him, even Jesus Christ, whom Job calls “my Redeemer.” This individual would stand on the earth in some future day, would raise Job from death, and would enable him to see God.
Can you imagine Job’s excitement as he gave expression to this hope? There were many who shared it in Job’s day; few understood it. So, Job said that he wished his words might be preserved. “Oh, that my words were recorded, that they were written on a scroll, that they were inscribed with an iron tool on lead, or engraved in rock forever!” (Job 19:23-24). Fortunately for us, Job’s wish was fulfilled. Not only were his words preserved in a book; they have been preserved in the Book of books, the Bible.
A Kinsman-Redeemer.
“I know that my Redeemer lives, and that in the end he will stand upon the earth” (Job 19:25).
The first thing we shall look at in Job’s statement is its key word: “Redeemer.” This is a rich and particularly illuminating term. In Hebrew the word is goel, which refers to a relative who performs the office of a redeemer for his kin. We must visualize a situation in which a Hebrew has lost his inheritance through debt. He has mortgaged his estate and, because of a lack of money to meet the debt, is about to lose it. This happened in the case of Naomi and Ruth so that, although they had once possessed the land, they had become impoverished. In such a situation was the goel’s duty, as the next of kin, to buy the inheritance; that is to pay the mortgage and restore the land to his relative. Boaz did that for Ruth.
That custom is what Job refers to in his expression of faith in a divine Redeemer, and it is why this passage must refer to Job’s own resurrection. As Job spoke those words he was in a dire physical condition. He had lost his family and health. He must have imagined that he was about to lose his life, too. He would die. Worms would destroy his body. But that was not the end of the story. For his body, like the land, was his inheritance; and there is one who will redeem it for him. Years may go by, but at the latter day the Redeemer will stand upon the earth and will perform the office of a goel in raising his body. He will bring Job into the presence of God.
I recognize that there are different ways of translating the phrase “Yet in my flesh I will see God” (19:26). Some versions read, “Yet without my flesh.” But those fail to make full sense of the passage. What is redeemed if it is not Job’s body? Not the soul or the spirit certainly, for those are never forfeited. And not Job’s physical possessions, for the passage is not even considering them. It is the body that will be redeemed. Consequently, it is in this body and with his own physical eyes that Job expects to see God.
A second duty of the goel was to redeem by power, if that should be necessary. Abraham performed this duty when Lot had been captured by the four kings who made war against the king of Sodom and his allies. Abraham armed his household, pursued the four kings and their prisoners, and then, attacking by night, recovered both prisoners and spoil. That is what the Lord Jesus Christ did, was it not? He attacked in power—we speak rightly of resurrection power—and broke death’s hold.
Finally, the goel had a duty to avenge a death. Imagine that an Israelite has been attacked and is dying. The goel learns who has struck his relative. He snatches up his own sword and dashes off to avenge his own sword and dashes off to avenge the murder. Our Christ is likewise our avenger. We are dying people, but we have a Redeemer. We read of Him: “For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death…Where, O death, is your victory? Where, O death, is your sting? The sting of death is sin, and the power of sin is the law. But thanks be to God! He gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:25-26, 55-57).
A Living Redeemer.
As we think about his words in greater detail, we discover next that Job took confidence, not only in the fact that he had a Redeemer, but that he had a living Redeemer. That is important, because a redeemer must be living to perform his function.
If Job had been able to say merely that he had a Redeemer, that would have been wonderful. If he could have said further that the Redeemer of whom he was speaking was the Christ, that would have been even more wonderful. To have known such a one, to have been related to him, to have been able to look back to what he had done—all that would have been both pleasant and comforting. But so far as the present need was concerned it would have been inadequate. A person in that position could say, “I had a Redeemer, and I value that.” But he would undoubtedly add, “But I wish I had him now.” A redeemer must be living if he is to buy back the estate, recover the prisoners, and defeat the enemy.
Job does not say that he had a Redeemer. He says that he has a Redeemer and he is living. We too have a living Redeemer, the same Redeemer, who is Jesus.
That is the thrust of our testimony on Easter Sunday. And indeed, on every other Lord’s Day. We testify that Jesus rose from the dead and that he ever lives to help all who call upon him. The evidences for this are overwhelming. There is the evidence of the narratives themselves. They are quite evidently four separate and independent accounts, for if they were not, there would not be so many apparent discrepancies—the time at which the women went to the tomb, the number of angels and so on. At the same time, it is also obvious that there is a deep harmony among them—not a superficial harmony but rather a detailed harmony that is increasingly evident as the accounts are analyzed. In fact, the situation is precisely what we would expect if the accounts are four independent records of those who were eyewitnesses.
One writer summarized the evidence like this:
It is plain that these accounts must be either a record of facts that actually occurred, or else fictions. If fictions, they must have been fabricated in one of two ways, either independently of one another, or in collusion with one another. They cannot have been made up independently; the agreements are too marked and too many. They cannot have been made up in collusion…the apparent discrepancies are too numerous and too noticeable. Not made up independently, not made up in collusion, therefore, it is evident they were not made up at all. They are a true relation of facts as they actually occurred (R.A. Torrey, The Bible and Its Christ: Being Noonday Talks with Business Men on Faith and Unbelief, New York: Revell, 1904-1906, pp. 60-61).
The resurrection of the Lord Jesus Christ is also proved by the transformed lives of the disciples. Before the resurrection two negative charges could be made against them; and these by their own confession. First, they had failed to understand Jesus’ teaching about the crucifixion and resurrection. Second, they were cowardly. Peter had said that he would defend Jesus to the death and never deny him. But on the night of the arrest he did deny Him. He abandoned Him, as did the other disciples.
On the day of the resurrection, but before Jesus had appeared to them in the upper room, we find them hiding in fear of the Jews. Yet hours later they were standing up boldly in Jerusalem to denounce the execution of Jesus and call for faith in Him. Moreover, when they were arrested later we do not find them cowering in fear of the future but rather giving full testimony to Christian faith and doctrine. What made the difference? What made cowards bold, a scattering body of individuals a cohesive force, a disillusioned following evangelist? Only one thing accounts for it: the resurrection of Jesus Christ.
There are many evidences, but I cannot help but mention a third—the change in the day of worship. Before the resurrection the followers of Christ worshipped, as did all Jews, on Saturday. The need to do this would not even have been questioned—it had been practiced for centuries. Yet from that time on we find the newly formed body of Christians meeting, not on Saturday, but on the first day of the week, Sunday. Clearly it was because of Jesus’ resurrection.
A Personal Redeemer.
There is a third point to Job’s statement. Not only does Job declare that he has a Redeemer, not only does he affirm that He is living Redeemer—he adds, quite properly, that He is his Redeemer. “My” is the word he uses.“I know that my Redeemer lives.”
Do you know that “my” in relationship to Jesus Christ? It is a reminder of the need for personal religion. This is what we desire, is it not? We are persons, and we desire personal relationships. We are made in God’s image, as persons; so, we desire a personal relationship with God.
In my church I notice that the young people often have a great deal of appreciation for one another. There are young women, for instance, who greatly appreciate certain young men. And there are young men who appreciate certain young women, even though they sometimes fail to say so. That is a wonderful thing. I am glad that virtue and good looks are noticed. But I have observed that in addition there are also many young women who would like to be able to say, not only, “Look at that fellow; how handsome he is!” but also, “Look at my fellow.” And some of the young men would like to say, “Look at my girl.” Admiration is good, but personal involvement is better.
That is our privilege in relation to Christ. It is good to admire Him. He is the risen Lord of glory after all; it would be foolish not to do so. But how much better to know Him personally, as Job did. Jesus came to earth to die for sin and to rise again. Can you say, “My God came as my Redeemer to die for my sin and to rise again for my justification? You give no real evidence of being a Christian until you can.
Do not delay. Do not say, “I’ll do it next year.” I can give no guarantee that you will be here next year. On the contrary, some who read these words will not be. Even tomorrow may be too late. The Bible says, “Now is the time of God’s favor, now is the day of salvation” (2 Corinthians 6:2).
Assurance.
I would also like you to possess Job’s assurance. That is the fourth point. Not only does Job refer to his Redeemer and declare that he is both a living and personal Redeemer, he also says that he knows all these things: “I know that my Redeemer lives, and that in the end he will stand upon the earth.” You should possess such assurance if you are a Christian.
I do not know why some people think that it is meritorious to express doubt in matters of religion. They think that it is somehow vain or impolite to be certain and that it is humble and therefore desirable to say, “I do not know…I hope so…I would like to believe…I think…” Nothing could be faultier. The humble person is the one who bows before God’s revelation and accepts it because of who God is. It is the proud man who thinks he knows enough about anything to doubt God. Besides, God says that doubt is the equivalent of calling Him a liar; it is as much to say that His word is untrustworthy (cf. 1 John 5:10). Jesus lives! Believe it! Declare it! Act upon it! Say with Job, “I know that my Redeemer lives, we shall live. His resurrection is the pledge of our own.
Then, too, we shall see God. This is the second benefit. We shall live again and in that living form shall see God. What a wonderful thought. And how much more wonderful than anything else that might be said. Notice that Job did not say, “I shall see heaven.” That was true, but it was relatively unimportant compared to the fact that he would see God. Spurgeon wrote, “He does not say, ‘I shall see the pearly gates, I shall see the walls of jasper, I shall see the crowns of gold and the harps of harmony,’ but ‘I shall see God’; as if that were the sub and substance of heaven” (Charles Haddon Spurgeon, “I know that My Redeemer Lives,” in the Metropolitan Tabernacle Pulpit, vol.9, Pasadena, Tex.: Pilgrim, Tex.: Pilgrim Publications, 1969, 214.).
Nor does he say, “I shall see the holy angels.” That would have been a magnificent sight, at least it seems so to us we look through the eyes of John the evangelist, who wrote the book of Revelation. I find few scenes more thrilling than John’s description. But that too pales beside the gaze of the soul on God. Notice, finally, that Job did not even say, “I shall see those of this world who have gone before me,” even though that would be a great joy and his departed children would be among them. Job would see all these things: the pearly gates, the holy angels, and his children. But over and above and infinitely more glorious than any of those, he would see God.
Do not think that this is a narrow vista, wonderful but small, like looking at one of those old-fashioned pastoral scenes within a candy egg. God is infinite. To see God is to experience perfect contentment and to be satisfied in all one’s faculties.
Living Memorials.
Our conclusion is this: If Job, who lived at the dawn of recorded history, centuries before the time of the Lord Jesus Christ—if Job knew these things, how much more should we know them, we who are aware of Christ’s resurrection and have witnessed his power in our lives.
Job lived in a dark and misty time, before the dawning of the Lord Jesus Christ, that sun of righteousness. Job lived in an age before Jesus brought life and immortality to light through the gospel. If he had failed to understand about the resurrection and had failed to believe in it, who could blame him? Nobody. Yet he believed. How much more than should we?
Can you say with Job, “I know that my Redeemer lives, and that in the end he will stand upon the earth. And after my skin has been destroyed, yet in my flesh I will see God”? If so, then live in that assurance. Do not fear death. During the next twelve months death will certainly come for some, but there will also be a resurrection. Besides, Jesus is also coming; and if that should happen soon, He will receive us all.
I add one more thought. We believe these truths, yes. But let us not only believe them; let us pass them on so that others may share in this resurrection faith also. What was Job’s desire after all? It was that his words might be preserved and that his faith in the resurrection might be saved for coming generations.
The resurrection hope has come down to us through many centuries of church history. Let it pass to our children and to our children’s children until the living Lord Jesus Christ returns in His glory. Jesus Christ lives. He lives! Then let us tell others, and let us shout with Job, “I know that my Redeemer lives, and that in the end he will stand upon the earth.”
“Do not admit a charge against an elder except on the evidence of two or three witnesses.” (1 Timothy 5:19 (ESV)
The following devotional is by Pastor J. Ligon Duncan. Dr. Duncan serves as the Chancellor of Reformed Theological Seminary in Jackson, Miss. This excerpt is taken from a sermon he preached in 2004 entitled Accountable Leadership from I Timothy 5:17-25.
No unsubstantiated accusations are to be entertained against pastor/elders. It’s a directive for due process in charges against the minister, or the ministers or elders, of the church. His point is that uncorroborated charges against a pastor/elder should not be entertained. “Do not receive an accusation against an elder except on the basis of two or three witnesses.”
Now again, this comes right out of the Old Testament civil law. One of the protections of justice in Israel was that you couldn’t simply make an anonymous charge, or a charge that could only be corroborated by the person bringing the charge, and have it entertained before a judge in Israel. You had to have witnesses. There had to be some proof of the reality of the charge that was being brought against a person.
Paul is appealing to that same principle. He’s saying, “If that’s the case in the nation-state of Israel, certainly it ought to be the case in the church. We shouldn’t allow unsubstantiated charges.” Obviously, ministers and elders are put into circumstances where it would be rather easy to make an unsubstantiated charge against them, and here Paul says only corroborated accusations are to be considered in the process of discipline.
Now, what do we learn from this? Well, obviously we learn how we are to proceed in cases of charges against ministers. But we also learn something else, friends. You know, so often we say, “Oh, if it could only be in our church like it was in the days of the early Church.” You know, we think of all the problems that are in the Church today. Back then, everything was wonderful.
Well, look. Here’s Paul writing to a congregation thirty years after the ascension of Christ; less than thirty years after Pentecost and the outpouring of the Holy Spirit. And what’s he writing to them about? He’s writing about how to handle charges against elders; how to handle discipline of elders; how to find out when elders have actually seriously sinned publicly. He’s talking about a church that has problems! Its officers are being accused of serious sins.
There has never been a perfect local church on earth, and there never will be. We’ll never be in a perfect church until the age to come is here; until we are in glory, we’ll never see a perfect church. Now, that’s so important, because very often in the Christian life we are deeply disappointed by the shortcomings of our local church in various ways. And very often the reason for that is we have unrealistic expectations about how it is going to be to live and minister together.
We think that Christians are always going to act like Christians in the local church. And isn’t it beautifully freeing to realize that Paul envisages a circumstance where even serious charges can be brought against the leaders of the church, and it does not compromise the reality of the gospel preached or of the work of Christ in the midst of this body. It’s a real encouraging thing, if you’ll think about it. We need to be realistic about the church.
The church, the local church, is never going to be perfect. There are always going to be issues and problems, and even serious sins. That doesn’t mean that we become complacent about those sins, but it does mean we live in a fallen world, and the fall has impacted the church as well. And so, Paul gives us a reality check here, even as he tells us not to accept uncorroborated charges against a pastor or elder.
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
“Do not admit a charge against an elder except on the evidence of two or three witnesses.” (1 Timothy 5:19 (ESV)
The following essay appeared in the August, 2009 issue of TableTalk Magazine by Ligonier Ministries. The devotional is entitled In the Presence of the Court.
Timothy faced a monumental task in working to remove the false teachers in Ephesus (1 Tim. 1:3) precisely because many of these teachers were also church elders there. So pervasive were the errors that he would have likely been tempted to get rid of all of the leaders and start afresh. Yet to do this would have been the wrong move, for not every elder there was doing a bad job. Some fulfilled their tasks so admirably that they were worthy of “double honor” (5:17–18).
All of this explains why Paul cautions Timothy against defrocking elders too quickly, telling him not to countenance charges against an elder without two or three witnesses (v. 19). In cleaning house at Ephesus there was the danger that people, seeing elders being removed from office, would falsely accuse others whom they disliked in order to see them defrocked. The apostle’s application of Deuteronomy 19:15–20 to the discipline of elders in 1 Timothy 5:19 served to prevent such things from happening in his day, and it ought to continue to ensure that church leaders receive due process today.
But when the testimony of several witnesses reveals the accused elder to be in violation of God’s law, he must be publicly rebuked (v. 20). This does not apply to each and every sin but, as John Calvin writes, to “crimes or glaring transgressions, which are attended by public scandal; for, if any of the elders shall have committed a fault, not of a public nature, it is certain that he ought to be privately admonished and not openly reproved.”
Minor faults should be overlooked (1 Peter 4:8) as well as personal offenses over which the elder has expressed repentance (Matt. 18:15–20). When the normal process of church discipline fails to produce contrition, however, the elder must be admonished before all “so that the rest may stand in fear” (1 Tim. 5:20). The apostle applies Deuteronomy 13:11 here, knowing that people will be less likely to indulge in sins for which even their leaders can be disciplined, making the church more holy.
Elders are not subject to different standards by virtue of being leaders. No person is above the law, not even the king (17:14–20), and to be partial to any sinner is to deny the Lord who judges impartially (2 Chron. 19:7; 1 Tim. 5:21).
John Chrysostom says, “As it is wrong to condemn hastily and rashly, so not to punish manifest offenses is to open the way to others, and embolden them to offend. The threatening’s of hell show the care of God for us no less than the promises of heaven” (Ancient Christian Commentary on Scripture, NT vol. 9, p. 205; hereafter, ACCNT).
To excuse anyone’s sin is neither loving nor gracious but falsely implies that Jesus can be Savior without being Lord.
May the Lord’s truth and grace be found here. Take time today to pray for, and encourage, your pastor.
His Word Today 