His Word Today

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!  

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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), 123.

^[2] Ibid. 124.

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

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!  

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

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

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

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

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

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

The Statement consists of three main parts:

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

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

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

Soli deo Gloria!  

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

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

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

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

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

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

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

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

Wow, what a standard from which to begin.

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

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

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

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

Soli deo Gloria!

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

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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

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

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

Thesis One: Sola Scriptura (Scripture Alone).

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

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

Thesis Two: Solus Christus (Christ Alone).

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

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

Thesis Three: Sola Gratia (Grace Alone).

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

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

Thesis Four: Sola Fide (Faith Alone).

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

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

Thesis Five: Soli Deo Gloria

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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

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

^[3] Ibid. 112.

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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

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

^“Let a woman learn quietly with all submissiveness.” (1 Timothy 2:11 (ESV)

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

The words by the Apostle Paul, by the inspirations of the Holy Spirit (2 Tim. 3:16-17; 2 Peter 1:20-21) are simple to read. However, what these words mean remains the controversial question in the church.

The phrase let a woman (γυνὴ (gyne) refers to a female person of marriageable age. Paul had adult females in mind.

The word learn (Μανθανέτω (manthaneto) is a present, active, imperative verb. It is continual command. It means to be instructed, to be taught and to understand. It means to acquire information in a formal or informal context.

How were women to learn in the church? The apostle said quietly (ἡσυχίᾳ (hesychia). Women are to maintain a silence in speech and attitude. They are to do this with all submissiveness (πάσῃ ὑποταγῇ; pase (hypotage). In this context, submissiveness means obedience.

“The proper way for any novice to learn was submissively and “quietly” (a closely related Greek term appears in 2:2 for all believers). Women were less likely to be literate than men, were trained in philosophy far less often than men, were trained in rhetoric almost never, and in Judaism were far less likely to be educated in the law. Given the bias against instructing women in the law, it is Paul’s advocacy of their learning the law, not his recognition that they started as novices and so had to learn quietly, that was radical and countercultural. (In the second century, Beruriah, wife of Rabbi Meir, was instructed in the law, but she was a rare exception. Women could hear expositions at the synagogues and did sometimes attend rabbinic lectures, but the vast majority of rabbis would never accept them as disciples, and Hellenistically oriented Jews like Josephus and Philo were even more biased against them than the rabbis were. There is evidence for a few women filling higher roles in some Diaspora synagogues, in local cultures where women had higher social positions, but the same evidence shows that even their prominent women in synagogues were the rare exception rather than the rule.).”^[1]

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

“Paul is still dealing with the conduct of women in the assemblies. This admonition to the effect that women are to learn in silence with all subjection, is made clear as to its meaning by I Corinthians 14:34, 35, where the women were disturbing the church service by asking their husbands questions, presumably about that which was being preached. The silence here and in our I Timothy passage has to do with maintaining quiet in the assembly, and does not forbid a woman to take an active part in the work of the church in her own sphere and under the limitations imposed upon her in the contextual passage (I Tim. 2:12).”^[3]

Finally, Dr. R. C. Sproul states, “Although it is hard to know everything the false teachers in Ephesus promoted, most commentators believe these “instructors” had many women followers (2 Tim. 3:6), including young widows who embraced the heretics’ asceticism, which included such things as avoiding certain foods and shunning remarriage (1 Tim. 4:1–5; 5:11–15). Paul’s words about jewelry (2:9–10) also indicate the presence of wealthy women who likely allowed churches to meet in their homes, the normal way the earliest Christians gathered for fellowship and teaching. These rich ladies probably let the errant elders infiltrate worship, and in turn they likely allowed the women to teach men.”

“Our look at 1 Timothy 2:11–12 cannot ignore this setting, but we must not assume that the passage’s cultural context means that its teaching is invalid today. Many people disagree, saying that Paul forbade women to hold authority over men in the church only temporarily and that women may now serve as elders. To answer this position, we must look at what else the Bible says on the subject. Paul also addresses women in public worship in 1 Corinthians 14:33b–35, calling for their silence in a different context. This application of a similar principle in separate settings (Ephesus and Corinth) points to its universality.”

What the featured biblical text said and meant must continue to be applied in the church today. Women have the privilege of learning in the church, as do all believers in Christ. What once was culturally restricted is biblically permitted. However. Women must not, either in speech of in attitude, disturb the worship services. As with all believers, women are to be obedient to the Lord’ directives regarding their assigned leadership roles.

Tomorrow’s biblical text is I Timothy 2:12: “^I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet,” (1 Timothy 2:12 (ESV). Until then, may the Lord’s truth and grace continue to be seen here. Have a blessed day in the Lord.

Soli deo Gloria!  

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 2:11.

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

^[3] Kenneth S. Wuest, Wuest’s Word Studies from the Greek New Testament: For the English Reader, vol. 7 (Grand Rapids: Eerdmans, 1997), 47–48.