His Word Today

“Let all who are under a yoke as bondservants regard their own masters as worthy of all honor, so that the name of God and the teaching may not be reviled. ² Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved. Teach and urge these things.” (1 Timothy 6:1–2 (ESV)

The following commentary on today’s text is by John Cavin.

It appears that, at the beginning of the gospel, slaves cheered their hearts, as if the signal had been given for their emancipation; for Paul labors hard, in all his writings, to repress that desire; and indeed, the condition of slavery was so hard that we need not wonder that it was exceedingly hateful. Now, it is customary to seize, for the advantage of the flesh, everything that has the slightest appearance of being in our favor.

Thus, when they were told that we are all brethren, they instantly concluded that it was unreasonable that they should be the slaves of brethren. But although nothing of all this had come into their mind, still wretched men are always in need of consolation, that may allay the bitterness of their afflictions. Besides, they could not without difficulty be persuaded to bend their necks, willingly and cheerfully, to so harsh a yoke. Such, then, is the object of the present doctrine.

1 They who are slaves under the yoke Owing to the false opinion of his own excellence which every person entertains, there is no one who patiently endures that others should rule over him. They who cannot avoid the necessity do, indeed, reluctantly obey those who are above them; but inwardly they fret and rage, because they think that they suffer wrong. The Apostle cuts off, by a single word, all disputes of this kind, by demanding that all who live “under the yoke” shall submit to it willingly. He means that they must not inquire whether they deserve that lot or a better one; for it is enough that they are bound to this condition.

When he enjoins them to esteem worthy of all honor the masters whom they serve, he requires them not only to be faithful and diligent in performing their duties, but to regard and sincerely respect them as persons placed in a higher rank than themselves. No man renders either to a prince or to a master what he owes to them, unless, looking at the eminence to which God has raised them, he honors them, because he is subject to them; for, however unworthy of it they may often be, still that very authority which God bestows on them always entitles them to honor. Besides, no one willingly renders service or obedience to his master, unless he is convinced that he is bound to do so. Hence it follows, that subjection begins with that honor of which Paul wishes that they who rule should be accounted worthy.

That the name and doctrine of God may not be blasphemed We are always too ingenious in our behalf. Thus slaves, who have unbelieving masters, are ready enough with the objection, that it is unreasonable that they who serve the devil should have dominion over the children of God. But Paul throws back the argument to the opposite side, that they ought to obey unbelieving masters, in order that the name of God and the gospel may not be evil spoken of; as if God, whom we worship, incited us to rebellion, and as if the gospel rendered obstinate and disobedient those who ought to be subject to others.

2 Who have believing masters The name of brother may be thought to constitute equality, and consequently to take away dominion. Paul argues, on the contrary, that slaves ought the more willingly to subject themselves to believing masters, because they acknowledge them to be children of God, and are bound to them by brotherly love, and are partakers of the same grace. ¹¹⁶ It is no small honor, that God has made them equal to earthly lords, in that which is of the highest importance; for they have the same adoption in common with them; and therefore, this ought to be no slight inducement to bear slavery with patience.

They are believers and beloved It is an additional argument, that slavery is much more easily endured under mild lords, who love us, and whom we love in return. There is also the bond of faith which binds very closely together those who are of different conditions.

These things teach and exhort. He means that these are matters on the teaching of which he ought to dwell largely, and wishes that doctrine should be accompanied by exhortations. It is as if he had said, that this kind of instruction ought to be daily repeated, and that men need not only to be taught, but likewise to be roused and urged by frequent exhortations.

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

Soli deo Gloria!

“Let all who are under a yoke as bondservants regard their own masters as worthy of all honor, so that the name of God and the teaching may not be reviled. ² Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved. Teach and urge these things.” (1 Timothy 6:1–2 (ESV)

As the workweek begins, today’s featured text is appropriate for our reading, consideration and application. It is certainly necessary for us to read I Timothy 6:1-2. It is equally necessary for us to understand what the Apostle Paul meant in what he wrote to his young protégé. It is also necessary for each believer in Christ to apply this text in our circumstances of life.

The historical and grammatical context involves the first century cultural condition of slavery. Paul addressed the problem of Christian slaves who were not showing proper respect for their masters, therefore hindering the Gospel. Paul provided another reason for believing slaves to respect Christian masters. It was because their masters were brothers in Christ.  

“Under normal circumstances slaves and masters had no associations outside the institution of slavery. With the advent of the gospel, however, these two groups found themselves thrown together in the congregation in new ways, creating problems the apostles were forced to address repeatedly (cf. 1 Cor. 7:20–24; Gal. 3:28; Eph. 6:5–9; Col. 3:22–25; Phile.; 1 Peter 2:13–25). Paul’s instructions here correspond entirely with what is taught elsewhere in the New Testament on the subject, with one major exception: in this passage he addresses only slaves. Usually, his exhortations to submit to authority were immediately buttressed by warning masters against abusing their authority (cf. Eph. 6:5–9; Col. 3:22–4:1).”^[1]

Additionally, a slave’s service to their master should be all the better since they were serving fellow believers in Christ. What was true in the slave/master relationship in the first century should be applied in the employee/employer relationship in the 21^st century. The beneficiaries or a servant’s service, or an employee’s work, are brothers and sisters in Christ. This dynamic should be motivating the laborer all the more to work well.

“Paul’s thought here is totally foreign to the world, and can be fully appreciated only by those who view their lives through the eyes of Jesus Christ (cf. Mark 10:42–45). Christian slaves whose masters are also believers should redouble rather than reduce their service. This should stem purely from the realization that the one who is receiving the benefits is a beloved brother or sister in Christ. The attitude undergirding this instruction is complete nonsense to anyone who does not understand the Lord Jesus, but it is the genius of Christlikeness and the ultimate source of all meaning and joy in life to those who have eyes to see (cf. John 13:4–17; 15:9–14).” ^[2]

Paul believed such a mindset of work was so vital to the health and well-being of the Gospel and the church, he commanded Timothy to instruct and encourage these principles.

“What Paul has been saying with reference to slaves (in verses 1 and 2) must be dinned into the ears of the people. Timothy must teach these things. However, not only upon the minds of the people and of their presbyters must he make an impression but also upon their wills. He must urge as well as teach these things. In this connection the present imperatives for both verbs probably point in the direction of the necessity of constant repetition: keep on teaching and keep on urging. The second verb has the basic meaning: to call to one’s side. See also 1 Tim. 1:3; 2:1; 5:1; 2 Tim. 4:2; Titus 1:9; 2:6; 2:15. Derived meanings are: to appeal to or to entreat, to admonish, to exhort, to urge, to encourage or to comfort. Here the meaning urge best fits the context.”^[3]

“What is especially important in this connection is that, wholly contrary to certain present-day trends, the apostle is definitely not of the opinion that all propositions touching religion and ethics are necessarily subjective and relative, and that the only justifiable method of arriving at some measure of truth is that of asking questions, such as, “Brother Brown, what do you think of this?” and “Brother Smith, what is your opinion about that?” Paul has accepted certain definite propositions which he considers to be the truth of God! He wants these to be taught! And he requests that Timothy urge their acceptance and application to life! See also 4:11 and 5:7.”^[4]

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

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), 745.

^[2] Ibid., 745.

^[3] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 194.

^[4] Ibid., 194.

“Let all who are under a yoke as bondservants regard their own masters as worthy of all honor, so that the name of God and the teaching may not be reviled. ² Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved. Teach and urge these things.” (1 Timothy 6:1–2 (ESV)

As the workweek begins, today’s featured text is appropriate for our reading, consideration and application. It is certainly necessary for us to read I Timothy 6:1-2. It is equally necessary for us to understand what the Apostle Paul meant in what he wrote to his young protégé. It is also necessary for each believer in Christ to apply this text in our circumstances of life.

The historical and grammatical context involves the first century cultural condition of slavery. Paul addressed the problem of Christian slaves who were not showing proper respect for their masters and therefore hindering the Gospel.   

“In keeping with exhortations dealing with households (3:15), Paul naturally includes advice to slaves. This advice was important because a religion that the Romans thought might incite slave discontent would immediately be labeled subversive and subjected to outright persecution; Paul wants the slaves who are Christian, as well as free Christians, to engage in a culturally relevant and intelligent witness. When Paul says that master’s “benefit” from their slaves (v. 2), he employs a term especially used of wealthy benefactors who bestowed gifts on social inferiors. Thus Paul, like the philosopher Seneca, possibly portrays the slaves as persons free in God’s sight who can choose to bestow a gift on their masters by serving them freely.”^[1]

Paul referred to first century slavery as a yoke (ζυγὸν; zygon). This literally means a frame or collar used for draft animals like an ox. It also could be a balance scale. Metaphorically, the apostle used the word in reference to a slave. This meaning is supported by the word bondservants (δοῦλοι; douloi). It refers to a slave or an individual who is subservient to or controlled by a master. In the historical context, the power by a master over a slave was absolute.

“The Roman world was full of slaves. It has been estimated that in Rome itself at one time about a third of the inhabitants belonged to this social class! They had become slaves: a. as prisoners of war, or b. as condemned men, or c. through debt, or d. through kidnaping (which evil reportedly is still continuing in certain parts of the world) or, e. as those who had been sold into slavery by their parents. Besides, many were born into slavery. Often slaves had their own slaves. Among all these slaves there were some who had attained to a degree—sometimes a high degree—of culture. Not only the barber, the butler, and the cook but even the family-physician might be “under the yoke.”^[2]

Slaves were to “regard their own masters as worthy of all honor.” The word regard (ἡγείσθωσαν; hegeisthosan) is a present, middle imperative verb. It means to continuously, personally and obediently hold a point of view or have an opinion. The point of view or opinion God commanded a slave to have towards their masters was to view them as worthy of all honor. Worthy (ἀξίους; axious) means having value. Honor (τιμῆς; times) is to show respect.

The reason God commanded slaves to have such a perspective was “so that the name of God and the teaching may not be reviled.” To be reviled (βλασφημῆται; blasphemetai) refers to defile or demean. Believing slaves were not to cause God and His Word to be blasphemed by their ungodly attitudes and behavior towards their earthly masters.

“With the entrance of the Christian religion into the fabric of Roman society, difficult problems arose. It is not surprising, therefore, that Paul deals with various phases of slavery in passages such as the one now under consideration and also in Eph. 6:5–9; Col. 3:22–4:1; Titus 2:9; and in the letter to Philemon.”^[3]

“Apparently, many Christian slaves in Ephesus were bringing shame on the gospel by disrespecting their masters (1 Tim. 6:1). Slavery was an intimate part of the social order back then, and any perceived threat to the practice was seen as a threat to society. Throughout the New Testament we find the apostles willing to live at peace with this order for the sake of the gospel insofar as doing so did not compromise the gospel (for example, 1 Peter 2:18),” explains Dr. R. C. Sproul.

“For slaves this meant honoring their masters, as honor is owed to those God has placed in authority (Rom. 13:1–7; 1 Peter 2:13–14). Paul was not concerned with overturning slavery itself, and it should be noted that slavery in the ancient Roman Empire was closer to the modern-day employer-employee relationship, not the slavery of other eras based on kidnapping and racism, which Scripture abhors (Ex. 21:16; Gal. 3:28).”

Colossians 3:23–24 (ESV) states, “²³ Whatever you do, work heartily, as for the Lord and not for men, ²⁴ knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ.”

Does your attitude and actions at work bring honor and glory to the Lord? May the Lord’s truth and grace be found here.

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 6:1–2.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 191.

^[3] Ibid., 192.

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

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

The Anthropological Argument indicates that man is a unique creation by God. The Scriptures claim that man was created in the image of God (Gen. 1:26-27).

In June 2003, Dr. R. C. Sproul wrote an article entitled Imago Dei in which he accurately evaluated the modern’s world condition in rejecting the God of Scripture.  What then is the answer for a world seemingly without value because it has at large rejected the God of the Bible? The following are further excerpts from Dr. Sproul’s article.

At this point, Biblical Christianity is on a collision course with the secular culture, for it offers a radically different view of humans. First, we are not God or gods. We are creatures, indeed creatures of the dust. Second, we are not mere brutes. Though not divine, there is some sense in which we are like God. An image cannot reflect something utterly dissimilar to it. Rather, an image is a likeness of something beyond itself. It is not the original, but it mirrors the original.

Historically, theology has wrestled over the content of the image, over the issue of how we are like God. Traditionally, the point of likeness has been seen in those areas in which we share in the communicable attributes of God.

For example, God is a rational being—He has a mind and intelligence. Though our minds are limited by our creatureliness, we still have the capacity of thinking. (For centuries many assumed that animals cannot think but act only on “instinct,” a category that may be a distinction without a difference.)

Also, we understand that God is a volitional being in that He acts according to His divine will. His will is sovereign, but that does not preclude or exclude the existence of lesser volitional creatures. We also enjoy the faculty of volition as we exercise our wills in the making of choices.

Others have sought to establish the image of God (imago Dei) in our status. Just as God exercises full dominion over the created order, He has delegated to human beings a lesser dominion over the animal world and the earth. In this role, we function as vicegerents of God, or as His appointed deputies.

Still other attempts have been made to locate the image in our human capacity for “I-Thou” relationships. Karl Barth spoke of man’s uniqueness in his being made homo relationis. Just as the persons of the Trinity enjoy an eternal relationship among themselves, so we find our significance in our male/female relationships.

Finally, the question of dignity is tied to the Imago Dei. 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.

That we bear the image of the God of glory is an unspeakable blessing. But with this elevated status comes 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).

It is our ability to reflect the holiness of God that has been shattered by the Fall. Sin distorts the image of God. When the deputy sins, the Regent Himself is slandered.

But even with the Fall, by which the image is marred and the reflection of the Creator is clouded and besmirched, the image itself is not destroyed. Even in our fallenness, the communicable attributes of God are made manifest.

The only hope is for God to restore the shattered image of God in man. He has provided the only means in the person and work of Jesus Christ (Rom. 3:21-26; 8:28-30).

Soli deo Gloria!

Dr. R.C. Sproul was founder of Ligonier Ministries, founding pastor of Saint Andrew’s Chapel in Sanford, Fla., and first president of Reformation Bible College. He was author of more than one hundred books, including The Holiness of God.

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

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

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

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

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

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

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

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

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

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

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

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

May the Lord’ truth and grace be found here.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 208.

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

^[3] Ibid.,237.

^[4] Ibid., 237.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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

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

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

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

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

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

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

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

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

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

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

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

Today’s text provides good counsel for the church’s leadership. May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] Donald Guthrie, “1 Timothy,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1302–1303.

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria.

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^[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 744–745.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 5:22.

^[2] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 744.

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