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Dickson Teacher’s Bible1 1 Timothy

Dickson Teacher’s Bible, www.africainternational.org1 Timothy - Roger E. Dickson, ©1982, 2006, 2016: Africa International Missions, Hutchinson, Kansas U.S.A., Cape Town, South Africa

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1 TIMO1 TIMO1 TIMO1 TIMO1 TIMOTHYTHYTHYTHYTHY

Roger E. Dickson

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1 TIMOTHY1 TIMOTHY1 TIMOTHY1 TIMOTHY1 TIMOTHYWRITER

The author of this personal letter to one with whom Paul had made many jour-neys, was Paul, an apostle of Jesus (See “Writer” in intro. to Rm). He identifiedhimself in the first verse of the letter, and thus, there is no reason to question Paul’sstatement that he was the writer.

DATEThe first Roman imprisonment of Paul occurred around A.D. 61 to 63. It was

either immediately before or during this imprisonment that he wrote this letter toTimothy. From statements that he made in 1 & 2 Timothy, and the letter to Titus, itis evident that he was released from this first imprisonment, and subsequently trav-eled to Crete (Ti 1:5), Corinth (2 Tm 4:20), Dalmatia (2 Tm 4:10), Nicopolis (Ti3:12), Troas (2 Tm 4:13), Miletus (2 Tm 4:20), possibly Ephesus (1:3), and possiblySpain (See Rm 15:24,28; see comments at end of At 28). Paul was arrested andimprisoned a second time by Roman authorities. Immediately before this imprison-ment, he wrote a letter to Titus (Ti 3;12), and then during the imprisonment he wrote2 Timothy (2 Tm 4:6-8). It was during his final imprisonment around A.D. 66,67that he suffered martyrdom at the hands of Nero after Nero had launched his per-sonal vendetta against Christians.

THEMEPaul expressed the theme of the letter when he wrote, “But if I tarry long, I

write so that you may know how you ought to conduct yourself in the house of God,which is the church of the living God, the pillar and ground of the truth” (3:15).Paul wrote to Timothy to instruct him concerning his work and behavior as an evan-gelist.

PURPOSEThe instructions that Paul gives to Timothy can be divided into two major pur-

poses. He wrote (1) to stop the influence of judaizing teachers who had adoptedGnostic philosophies, and (2) to give instructions to Timothy concerning the appli-cation of Christian behavioral principles in the function of Christians as the organicbody of Christ. Since Timothy was a long companion of Paul as an evangelist, Paulwrote concerning his behavior and spiritual ministry needs of the disciples.

TIMOTHY’S BACKGROUNDBoth 1 & 2 Timothy were directed to Timothy, whose name means “honor to



God.” He was an evangelist, teacher and companion of Paul who was born in Lystrain a cross-cultural marriage between a Greek father and a Jewish mother. He trav-eled with Paul as a fellow worker (At 16:1-3; 20:4). He was also with Paul whenPaul was in prison during the first imprisonment (Cl 1:1; Pl 1). According to He-brews 13:23, Timothy himself was evidently imprisoned for preaching the gospel.Timothy was with Paul during the last days of Paul’s second imprisonment (2 Tm4:11,21). Timothy preached extensively in Ephesus and the surrounding area (1:3).However, he worked primarily as an evangelist in establishing and edifying newconverts (See comments 1 Th 3:1-8). Concerning his person, Timothy was possiblya timid person who had some personal insecurities (See 2 Tm 1:6-8). He had somephysical problems that may have originated from his stressful ministry in Asia (Com-pare 5:23). However, he was a very dedicated person, having been taught the Scrip-tures from his youth (2 Tm 1:5; 3:15), and as a disciple, was a zealous worker in hisyouth (At 16:1,2).

HISTORICAL BACKGROUNDIn the 2nd century of the history of the church, the concepts of Gnosticism be-

came more organized and prominent among the disciples. It was at this time that adistorted view concerning the nature of Christ was developing, and thus, many wereled into a great apostasy from the truth of the gospel in the 2nd century.

In the decades preceding the establishment of the church in A.D. 30, the teach-ings of the Gnostic heresy had their beginnings in Greek, Roman, the Far East, andsubsequently, Jewish religion and philosophy. When converts came from the reli-gions of these cultural groups, it was only a matter of time before the religiousbeliefs and philosophies that later generated into the Gnostic Heresy would findtheir way into the church. At the time the New Testament letters were being writtenby the inspired writers, the invasion of Gnostic theologies had already started tocome into the thinking of many Christians. It seems that one of the concerns of Paulin this letter, as well as other New Testament writers, was to write principles of truththat would guard the church against the great apostasy that would later come in the2nd century (See comments Cl 1 & 1 Jn). The apostasy would be so great that wewould assume that the Holy Spirit would have prepared the early church against theGnostic heresy. When studying through the material of 1 Timothy, one is immedi-ately made aware of the fact that Paul has in mind Gnostic theologies that had to beconfronted at this time in the area where Timothy was ministering, for it seems thatthe Gnostic heresy first found its seat among the disciples in the Asia Minor area.From there it spread throughout the church to the point of causing the great heresyof the 2nd century.

The Greek word from which the word “gnosticism” is derived means “to know.”The basic teaching of Gnosticism is that all matter is evil. Only spirit is good.



Several different sects of Gnosticism developed by the middle of the 2nd century.Every sect, however, maintained the world view that matter was evil and stoodopposed to the spirit which was the only thing that existed that was consideredgood. The world view of the Gnostic generally consisted of the following teach-ings:

A. God is light, good and eternal. Matter is also eternal. However, matter isevil. “Creation” of the world as it is resulted from matter which is evil. Since Godis so good that He could not contact evil matter, then creation resulted from the lastof a succession of “aeons” or emanations that digressed from God. God sent out theinitial emanation (“aeon”). This emanation sent out another which in turn sentanother. A digression of emanations occurred the further the emanations descendedfrom the original realm of God. The result of this digression was that the last ema-nation (“aeon”) formed (created) the world of evil matter. The genealogy of theemanations varied from one sect of Gnostics to another. In order for one to under-stand the genealogy of emanations, the Gnostic believed that one had to acquire thegreatest level of inner knowledge, or become aware of one’s inner most spiritualbeing (Compare 1:4; 6:4,5).

B. Some Gnostics also concluded that if matter is evil, then the body was evil,for the body was of the material world. This world view led to two opposing ex-tremes. (1) Some Gnostics believed that the material, and thus the evil body, mustbe deprived of physical needs such as food and sex before one could attain a knowl-edge of the true spiritual being. In order to acquire this knowledge, the body had besubjected to severe discipline (See 4:1-3). The result of this belief was the teachingof asceticism, a total denial of the flesh in order to discipline the body. Judaisticregulations concerning foods were often combined with Gnostic beliefs. A syncre-tism of the two beliefs laid the foundation for the infiltration of asceticism into thechurch through the conversion of Gnostic Jews of Asia Minor. (2) Some Gnosticsconcluded that since the body was evil matter, then it was really not important. Thebody’s desires could be fulfilled in any way, both physically and morally (See 4:3).This led to immorality among some who claimed that fornication was not a sinagainst the body since the body was of the material world, and thus, had no influ-ence over the spirit.

C. The Gnostics also reasoned that if the body is matter, and therefore evil, thenthere can be no resurrection of the material body (See 2 Tm 2:17,18). Since matteris evil, the physical body is evil, and thus, will not be resurrected. Once it dies, thenit is terminated. There was thus no resurrection of the dead (See comments 1 Co15).



D. Redemption to the Gnostic was not redemption from sins. Redemption wasthrough self-awareness or illumination to be redeemed from the material world. Inorder to acquire this redemption, one had to be enlightened to a higher knowledgethat enabled one to understand true reality. He must become aware of the “divinespark” (pneuma) in himself to escape the material world at death in order to attainthe spiritual realm of existence. The enlightenment of this knowledge was the keyto the Gnostic’s “redemption.” He was “redeemed” from the material realm bybeing enlightened concerning the pneuma. One had to be enlightened of the gnosis(“knowledge”) before he could become aware of his own spiritual condition. In theChristian community, this enlightenment was associated with Jesus who descendedfrom the spirit world in order to enlighten those who were confined to the physicalworld. Those who through knowledge (gnosis) were enlightened concerning theirmaterial condition, were thus “redeemed.” This special enlightenment led to anarrogance among Gnostic false teachers in the early church who had accepted Gnosticteachings (Compare 1:5-7; 6:4). This sect of Gnostics believed that only certainclasses of people could acquire this secret knowledge, and thus, release themselves(“redeem”) from the confines of the material world when they died (See 2:4).

Jewish Gnosticism was a particular problem in the early church. The Jewishteachings concerning foods and genealogies were easily mingled with Far Eastmysticism that later developed into Gnosticism in the Near East. As Jews wereconverted, the Jewish Gnostics became a major problem in the church. Paul’s let-ters to Timothy and Titus deal extensively with the problem of Jewish Gnosticism(See 1:4; 1:7; 2:4,5; 4:1-4,7,10; 6:4; 2 Tm 2:16-18,23; 4:4; Ti 1:14; see also 1, 2, 3Jn). Since the Gnostic Heresy would cause a great apostasy in the latter part of the1st century, and throughout the 2nd century, biblical interpreters must assume that theHoly Spirit prepared the early church for this heresy. Since the heresy had its rootsin Asia Minor, we see in the New Testament letters that were addressed to individu-als and churches in the region, principal teachings against what would later becomeformalized Gnostic teachings. In the 2nd century, these teachers would distort theincarnation, and thus, lead many disciples away from fundamental teachings of theNew Testament.

Charge to Timothy

(1:1-20)

Outline: (1) Introduction (1:1,2), (2) Lawful use

of the law (1:3-11), (3) Testimony of God’s grace

(1:12-17), (4) Charge to Timothy (1:18-20)

INTRODUCTION1:1,2 By the commandment of God:

The emphasis of the statement here is thatGod laid on Paul a dictate to accomplisha mission. His call into service took placeon the Damascus road (At 9:11-15). Hewas thus put into service (1:12), sepa-rated from his worldly ambitions for thesake of preaching the gospel (Rm 1:1; At13:2). He was made a prisoner for Jesus

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(Ep 3:1). Our Savior: God the Father isthe only one who can save us from oursin, for it is against Him that sin is com-mitted (See Dt 32:15; Ps 24:5; Lk1:46,47). Our hope: Jesus was raisedfrom the dead in order to give us hope ofbeing raised never to die again (Ps 43:5;Cl 1:27; 1 Jn 3:2,3; see comments 1 Co15:20-22). A true son: Timothy wasPaul’s companion on many of his jour-neys (See At 16:1-3; 20:4; Cl 1:1; Pl 1;see 1 Co 16:10,11; Ph 2:19; 2 Tm 1:2; Ti1:4). Timothy was converted by Paul. Hewas one of those converts who becamethe medium through whom the ministryof the evangelist could be continued (2Tm 2:2). Grace: God’s grace towardman was the result of a loving Creatorwho had mercy on our predicament ofsin (Gl 1:3; see comments Ep 3:1-10).

LAWFUL USE OF THE LAW1:3,4 Stay in Ephesus: When Paul

was released from his first imprisonment,he made a hurried journey through Crete,and possibly Macedonia. He could notspend much time in either Crete, and thus,he left Titus in Crete (Ti 1:5). He sentTimothy to Ephesus. An alternative un-derstanding of this time when Paul de-parted from Ephesus could possibly havebeen when he made a trip throughMacedonia to Achaia sometime on histhird mission journey. He wrote to theAchaians concerning this journey, thoughwe have no record of this visit to Achaiain Acts (See 2 Co 12:14). Teach no otherdoctrine: The context identifies thosewho were teaching false doctrines. Theywere Jews who did not lawfully use the

Sinai law (vss 7,8). They used the law inan attempt to legally justify themselvesbefore God. But they could not keep thelaw perfectly in order to either demandor deserve the grace of God (See com-ments Gl 2:16). Reference in this con-text would possibly be to judaizing Gnos-tic teachers who were binding circumci-sion and other teachings of the law onthe Gentiles (6:3; Rm 16:17; 2 Co 11:4;see comments At 15:1,2; Gl 1:6,7).Fables: Jewish Gnosticism was a mix-ture of speculative beliefs concerninggods and aeons that had been inventedafter the imagination of those who haddistorted the truth of the incarnation ofJesus. Some Gnostics said that Jesus wasonly one of a series of aeons who di-gressed from God. Reference here couldalso refer to the recorded religious tradi-tions of the Jews that were written in theTargums. Such traditions were handeddown from one generation to another inthe Jews’ religion (See Ti 1:14; 2 Pt 1:16).Endless genealogies: The Jews placedgreat importance on the keeping of cor-rect ancestral records. They did such inorder to determine tribal descendants inIsrael, as well as to determine tribal in-heritance of lands in Palestine. However,these discussions could have been overthe endless genealogies of aeons that sup-posedly emanated from God in order tobring the world into existence. Whateverthe case, Paul considered disputes oversuch things to be useless, and thus occa-sions for unnecessary disputes among thedisciples (See 6:3,4,20; see Ti 3:9-11).That cause disputes: Neither the fablesnor endless genealogies were a part of



the New Testament covenant and law ofChrist. Those who argued over thesenonbiblical issues generated disputesamong the disciples, and thus, theycaused division over that which shouldbe nothing about which Christians shoulddebate. Such disputes over nonbiblicalissues do not edify the church, and thus,brethren would do well to shun discus-sions over useless issues that do not pro-mote edification or maintain unity. If aparticular religious subject is not men-tioned in the Bible, then it is not a sub-ject for dispute. These are subjects wherefreedom of opinion must prevail. Thosewho would seek to dispute concerningnonbiblical issues, therefore, are thosewho are causing the division (See com-ments Ti 3:9-11).

1:5 Purpose of the commandmentis love: The commandment is given onthe foundation of love (Jn 3:16; 1 Jn4:19), and thus, the reason for the givingof the commandment in the first place islove. The end result of God’s law was toproduce love in the hearts of men (Rm13:8; Gl 5:14; see comments Gl 5:22,23).From a pure heart (Mt 15:18-20; Ep 6:24;2 Tm 2:21-26), a good conscience (2 Tm1:5), and an unwavering faith (Js 1:6-8),comes love for God and His people (1 Jn4:19). Paul has here defined the spiri-tual nature of those who would be iden-tified by the new commandment bywhich Jesus said His disciples would beknown (See comments Jn 13:34,35).They would be known for their love ofone another, and thus, love would be thebond that would keep them together. Asthey allowed freedom on the foundation

of love, they would be drawn together.1:6 Swerved: When brethren stray

from the new commandment of love, theywill turn aside unto the idle talk of dis-puting over fables and endless genealo-gies. In other words, one can be identi-fied as having strayed from the love thatis to be characteristic of Christians by hisdesire to dispute over nonbiblical issues(See 6:4,20). Meaningless discussion:This would be vain or useless discussionsthat profit nothing toward the edificationof the flock of God (2 Tm 4:4; see com-ments Ti 3:9-11). Those who would seekto maintain peace among the disciples,therefore, must know when a discussionis meaningless, and thus avoid the dis-cussion.

1:7 Desiring to be teachers: Thesepresumptuous judaizing teachers wantedthe respect and honor that was given toteachers, but they were not willing to paythe price of humble service and diligentstudy (6:4; compare Rv 2:9). Their ig-norance of the subjects they discussedmanifested the insincerity of their mo-tives. Since they did not understand thatthe purpose of the Sinai law was to leadmen to Christ (Gl 3:23-25), they couldnot communicate correctly those thingsthey affirmed. Their desire alone, there-fore, did not qualify them to be teachersof the law. It is only through long hoursof prayerful study and godly living thatone learns the purpose of the law, andthus, is qualified to teach. Those whoseek to be leaders in the church, but havelittle knowledge of the word of God, aredangerous leaders. They lead othersastray because of their lack of example



in studying the word of God (2 Tm 2:15).1:8 Lawfully: If one does not un-

derstand the purpose of the Sinai law,then he cannot interpret and apply it cor-rectly. The law was meant to give moraldirection to Israel until the Messiah andSavior was brought into the world (Gl3:23-25; see comments Mt 5:17,18).Christians are now dead to the law bythe body of Christ (Rm 7:1-4). There-fore, the law is no longer in force to bebound on men who have been made freefrom law by their obedience to the gos-pel. The Old Testament now functionsin the capacity of being an encyclopediaof learning concerning God’s workamong men (Rm 7:12,16; compare Rm15:4; 1 Co 10:11). However, if one en-forces its statutes on Christians, he hasused it for the wrong purpose for whichGod wants us to use the law today.

1:9,10 In this verse Paul defines thenature of the legalistic manner by whichthe judaizing teachers were seeking tobind the law (See comments At 15:1,10).Law is not made for a righteous man:The righteous person understands that thewhole law hangs on the commandmentsto love God with the totality of one’s be-ing and to love one’s neighbor as him-self (See Mt 22:37-40). The command-ment is based on love because when oneloves God, he obeys the will of God.When one loves his neighbor, he re-sponds to the needs of his neighbor witha loving heart (See comments Gl5:22,23). The one who loves his neigh-bor as himself does not need a law to di-rect him in his relationship with hisneighbor. He will do that which is good

toward his neighbor without the com-mand of a law (See Js 4:17). He will notdo that which is evil against his neigh-bor because he loves his neighbor. Butthe one who does not love his neighborneeds the law in order to direct his be-havior with his neighbor. Therefore, un-der the Sinai law, the civil laws weregiven in order to bring punishment uponthose who behaved unjustly with theirneighbors in the Jewish society. Mur-derers of fathers: Paul here describesthose sons and daughters who have lostall respect and gratitude for their parents.The behavior that he describes in theseverses manifests the behavior of thosewho have given up any respect for thelaw of God and responsibility towardtheir neighbors. If there is any otherthing: Paul did not have to continue tolist those things that unloving people willdo in order to violate a just relationshipwith their neighbors (See comments Gl5:19-21). He gave only examples of whathappens when men are not moved by lov-ing their neighbor as themselves in thefear of God. Sound teaching: The Greekword for “sound” refers to that which ishealthy. The wicked behavior that he hasdefined in these verses is contrary tohealthy teaching that enhances one’s lifein his relationship with his fellow man(See 2 Tm 4:3; Ti 1:9).

1:11 The glorious gospel: The “glo-rious gospel” is not the sound teaching.The word “gospel” refers to an event inhistory. The gospel of the death of Jesusfor our sins and His resurrection for ourhope (1 Co 15:1-4) is the historical foun-dation upon which all sound (“healthy”)



teaching is based. The healthy teachingfinds its validity in the fact that the gos-pel event happened for our salvation. Itis through the gospel that men are calledout of sin (2 Th 2:14). It is throughhealthy teaching that one is fine tuned inorder to walk according to the command-ments of God (Jn 15:14; 1 Jn 5:1,2).

TESTIMONY OF GOD’S GRACE1:12 Enabled me: Paul’s thanks-

giving for his salvation by God’s graceempowered him to act on his personalcalling by Jesus to be an apostle of Christ(1 Co 15:10). Counted me faithful: Paulwas called while he was on a mission tocontinue his persecution of the disciples.Though he was wrong in what he wasdoing, he was conscientious about doingwhat he believed to be the work of Godto crush a subversive movement againstGod’s work through Israel. He was atrustworthy personality who would be re-sponsible for what God would commis-sion him to do. Therefore, he was calledto be an apostle (Rm 1:1; Ep 3:1; Cl 1:25).He was thankful for his appointment (See2 Co 12:9; Ph 4:13).

1:13 Paul here explains his formerlife when he was an enemy of the truth(See At 7:58 – 8:3; 9:1-4; Gl 1:13,14; Ph3:6). He believed that Christianity wasthe work of Satan, and thus, he was ablasphemer (At 8:3; 1 Co 15:9). Becausehe believed that Christianity was a he-retical sect of Judaism, he persecutedChristians throughout Judea. A blas-phemer: He believed that the work ofGod through the church was actually thework of Satan. He thus believed that his

work in persecuting the church was thework of God to rid the Jews of a hereti-cal sect. Ignorantly in unbelief: ThoughPaul was ignorant concerning that whichhe persecuted, his present knowledge ofwhat he did in the past kept him humble.He was continually in gratitude to God forHis great mercy that was extended towardhim. Because he did not know that thechurch was actually the work of God, hisheart was open for repentance once thetruth was revealed to him through the per-sonal appearance of Jesus on the Dam-ascus road. If he had been an irreligiouspersecutor, then there would have beenlittle room for repentance. His ignorance,therefore, did not justify his sinful actions.Because he had an honest heart andwanted to serve God in all that he did,when he encountered Jesus on the Dam-ascus road, he was open to repentance.

1:14 Grace ... exceedingly abun-dant: Man’s sin can never be greater thanthe grace of God (See Rm 5:20; 1 Co3:10; 2 Co 4:15; Gl 1:13-16; Ep 3:20).Paul’s life is proof that there is abundantgrace for those who willingly repent. InChrist: In order to experience the graceof God, however, one must come into fel-lowship with Christ through immersioninto His death, burial and resurrection(See comments Rm 6:3-6). Grace is notextended toward those who are outsideChrist, and unwilling to repentantly comeinto a covenant relationship with Him(See Ep 1:3,7). Grace is extended tothose who seek to obey God (Comparecomments Rm 3:31). Grace is a gift, butthe gift must be received through obedi-ence.



1:15 Jesus came ... to save sinners:“For the Son of Man has come to seekand to save that which was lost” (Lk19:10; see Is 53:5; 61:1; Hs 6:1-3; Mt1:21; 9:13). I am the worst: Paul usedthe present tense in making this state-ment. He emphasized that God’s graceabounded toward him when he became aChristian. It continued to abound in hislife as he wrote this letter. God had ex-tended and continued to extend His gracetoward him who once violently perse-cuted God’s work. He reasoned that ifGod would forgive him, then certainlyHe would forgive anyone. Paul neverforgot the injury he did to the churchthrough his misguided persecution ofChristians. Nevertheless, he found com-fort in the fact that he stood in the graceof God in the present. He could calmlysleep in the present with memories of thepast only because he trusted in the graceof God. It is this grace he wanted everyperson to experience in order that theyalso have the peace of God that surpassesall human understanding (See Ph 4:7).The one who brought the greatest perse-cution of the church in its early begin-nings, was the one God chose to writethe two most important books in the NewTestament on grace (See Rm & Gl).

1:16 Might show: Paul certainly be-lieved that God’s grace toward him wouldbe extended to others also through hispreaching (See 1 Co 9:16,17). If Godwould save him, then certainly He wouldsave others (Compare 2 Co 4:15). Anexample: The example of how Godsaved Paul, who was a persecutor of thechurch, is an example that God can save

all those who willingly repent. Believe... to eternal life: The Greek text hereliterally reads that one believes “to” or“unto” eternal life (See Rm 10:10,11).However, one is baptized “into” Christwhere he obtains eternal life (2:10,11;Rm 6:3; Gl 3:26,27; 1 Jn 5:11). Beliefmust take one unto immersion into Christfor remission of sins (At 2:38; 22:16).

1:17 King of the ages: The Greektext literally reads “King of the ages.”Emphasis, therefore, is not on the eter-nality of the King—though He is eter-nal—but on the King’s relationship withall that is created. In this doxology Paulproclaims that God has always reignedover that which was created (See 1 Ch29:9-11; Ps 10:16; 22:28; 24:10; 44:4;103:9; Is 37:16; Dn 4:3; Mt 6:13; 11:11;compare Mt 5:10,17-19). Immortal, in-visible: This is the nature of the King.God is not terminal as man. He is notphysical in body as man (Jn 4:24). Godis inherently eternal without beginningor ending, and thus, indigenous ineternality (Rm 1:23; Hb 11:27). Thereexists nothing that is of the same qualityof being as God. Therefore, we wouldconclude that God alone is eternal andthat all that exists maintains existencesimply because He upholds all things bythe word of His power (Hb 1:3). We willeternally exist after the end of this worldonly because we will be in the presenceof God who will sustain our eternality (2Th 1:7-9).

CHARGE TO TIMOTHY1:18 This charge: As one who had

committed himself to the preaching of the



gospel and edification of the church,Timothy is in this context given a com-mand by the inspired Paul to carry outhis work to teach in order to correct cer-tain erroneous teachings (vs 3). Proph-ecies: These could have been prophe-cies in general in reference to the workof an evangelist. They could have beenspecific prophecies of New Testamentprophets that were made in reference toTimothy at the beginning of his ministry(Compare At 13:2; 21:8-14). In thissense, prophesy was made at the time ofTimothy’s calling unto the work that hewas now doing. Paul thus remindedTimothy that the Holy Spirit had blessedhis ministry through inspired preachingthat was prophesied through Joel in theOld Testament (See Jl 2:28; see com-ments At 2:17,18; compare 2 Tm 1:6;4:14). A good fight: Christians are en-gaged in a warfare that is good for thosewho win over sin through obedience ofthe preached gospel (See 2 Tm 2:3; 4:7;compare 2 Co 10:3-5; Ep 6:10-20). Theirministry is good because it is the workof God to bring people into eternal dwell-ing.

1:19 Good conscience: Timothy hadbeen instructed concerning what wasright according to the word and will ofGod. Therefore, he is here charged byPaul to labor with a good conscience. Hemust not allow his faith to be led astrayby a violation of what he conscientiouslyknows to be what is right. Shipwrecked:By compromising what they knew wasright, some had destroyed their own faith.It was not that they gave up being reli-gious. They accepted theologies that

were contrary to the fundamental truthsupon which the church is established.

1:20 Hymenaeus and Alexander:These two brethren had allowed theirconscience to be compromised, and thus,they lost their faith in the midst of un-controlled doubt. In order that the leav-ening influence of their erroneous teach-ing not spread to other believers (See 2Tm 2:3; 4:7), Paul personally exercisedhis apostolic responsibility with thesetwo disciples (See comments 1 Co 5:1-5). Though we are not informed concern-ing their erroneous belief or behavior,whatever they were teaching or doingwas injurious to the family of God. Ihave delivered to Satan: As a Christ-sent apostle, Paul had the responsibilityto discipline personally those who per-sisted in sin that would harm the flock ofGod (Compare comments Jn 20:22,23).God gave this responsibility to the Christ-sent apostles in order to discipline theearly disciples (See comments 1 Co 4:19-21; 5:5; 2 Co 12:14 – 13:10; compare At5:1-6,10). As God had initially deliveredmiraculous discipline to those Israeliteswho rebelled when Israel came out ofEgyptian captivity, so in the beginningof the church God worked through theChrist-sent apostles in order to disciplinethose who brought harm to the church(See At 5:1-11). They might learn: It isevident that in some way Hymanaeus andAlexander were delivered unto Satan inorder to be inflicted in the flesh (1 Co5:5; compare At 13:11). Since Paul herestates that Satan was responsible for theinfliction, then we would assume thatGod had allowed Satan the opportunity



of inflicting physical punishment as hewas allowed by God to do such with Job(See Jb 1:11; 2:3-7; 42:11). However,the power to do such did not originatewith Satan. God only allowed Satan toexercise the power at his command. Goddid such because He always uses Satan’swork against himself. Paul affirmed thatSatan’s deeds here would work againsthim if the erring brothers learned the er-ror of their way, and thus, repented. Suchhappened in the 1 Corinthians 5 case withthe immoral brother. The brother re-pented and was restored to the fellow-ship of the church. Paul’s deliverance ofthe two brothers in this context to the de-struction of the flesh was for the samepurpose. Blaspheme: The sin of the two

brothers was something that was associ-ated with speaking against the work ofGod. The case could have been that theyspoke against the apostolic ministry andinspiration of the apostle Paul. Such wasthe case with some in Achaia who wereabout to received the same judgment ifthey did not repent as a result of the writ-ing of the second letter to the Achaians(2 Co 12:14 – 13:10; see At 13:8-11,45).

Organic Function of the Church

(2:1 – 3:16)

Outline: (1) The ministry of prayer (2:1-7), (2)

Special works for women (2:8-15), (3) Servant-

hood leadership of shepherds (3:1-7), (4) Servan-

thood leadership of menservants (3:8-13), (5) The

mystery of godliness (3:14-16)

THE MINISTRY OF PRAYERIn verses 1-7 Paul spoke of the gen-

eral conduct of Christians in their com-munication with God. They are to bepeople who exemplify in their lives acontinual communication with God whoworks in the lives of those who are Hischildren (1 Th 5:17).

2:1 Supplications, prayers, interces-sions, and giving of thanks: In all things,disciples must be in prayer to God (Seecomments Ph 4:6). Through supplica-tions, one makes his requests known toGod (Ph 1:4). In this verse, the word“prayers” is used in a specific sense ofmaintaining daily communication withGod. Intercessions are communicationsof petition with God on behalf of others.The emphasis is in entering into a closepersonal relationship with God in order

to lay a petition before Him. In thanks-giving, we express gratitude to God forwhat He has done in our lives. Ourprayers of faith for things in the futureare based on recognizing answeredprayers in our lives that we have made inthe past.

2:2 For kings: Christians must prayfor those who are in civil authority inorder that they live in a peaceful envi-ronment (See Er 6:10; compare Rm 13:1-7). In times of peace, the gospel can beeasily preached. Where there is conflict,the preaching of the gospel is hinderedbecause evangelists cannot move aboutfreely in order to preach. In times of civilconflict, the minds of those to whompreaching is directed are often divertedfrom spiritual things to anxiety overthings of this world. Therefore, Chris-

CCCCCHAPTER HAPTER HAPTER HAPTER HAPTER 22222



tians should pray that those who are incivil control of countries maintain peacein order that their work of evangelism notbe hindered.

2:3,4 It is good that Christians main-tain their communication with God. AsHis children, they must communicatewith their Father (See Mt 6:5-15). Godseeks to work on behalf of His children.Therefore, it is good for the children ofGod to call on their Father to help themby working in their environment. De-sires all men to be saved: God does notwish that any perish (See comments 2 Pt3:9; see 1 Tm 4:10; Ez 18:23,32; Jn 3:17;Ti 2:11). The fact that He does not wishthat any perish teaches that all men canrespond to the gospel. No individual ispredestined to disobedience. The truth:This would be the truth of the gospel, thatis, the truth concerning the death of Jesusfor our sins and His resurrection for ourhope (See comments 1 Co 15:1-4; Gl 5:2;Ep 1:13; Cl 1:5). It is through obedienceof this truth that one is saved (See com-ments Rm 6:3-6).

2:5 One God ... one Mediator: Jesusstands as the intercessor between theChristian and the one true and living God(Rm 8:34; see Hb 9:15). He intercedeson behalf of those who are walking inthe light (1 Jn 1:7-9). This teaching wascontrary to the thinking of the Greekswho affirmed that there were many in-tercessors between God and man.Though the Gnostics did not believe thatthe aeons (emanations) that digressedfrom God were intercessors, the conceptof Jesus being the only intercessor be-tween God and man refuted the belief that

the Christian stands at a distance fromGod. It refutes the Gnostic belief thatthere were many emanations from God.The religious beliefs of the Greeks wouldplace man in a struggle to search for whatmediator to consult in order to appeasethe gods. The Gnostics would make usfeel that God is distant from us becauseof their many supposed emanations fromGod. However, Paul is revealing that thebrotherhood of mankind can be estab-lished on the fact that there is only onemediator through whom all mankind canapproach the one God who is near (1 Co8:6; Gl 3:20; see At 4:12). God is nearbecause of the work of the mediator Jesuswho works on behalf of all men as thejustifier of all sin (Hb 4:8,9; 8:1-13; 1 Jn2:1,2). Since Paul’s statement here reaf-firms the fact that there is only one me-diator, it would be presumptuous on thepart of any man to compete with the Sonof God as a mediator between God andman. The functionality of the mediator-ship of Jesus affirms that every individualChristian has access to God throughJesus. If we would assume that anothermediator was necessary in order to ap-proach Jesus, then we would deny thefunction of Jesus in His role as a media-tor between God and man. The man:Jesus did not lose His deity when He be-came man. He gave up being on an equal-ity with God, though He did not ceasebeing the manifestation of God on earth(See comments Ph 2:5-11). In the sameway, it seems that Paul is saying that Hehad not at the time of his writing lost Histotal humanity in His ascension to theright hand of the Father (Compare 1 Jn



4:2; 2 Jn 7). Since Paul places this state-ment in the present tense, he seems toindicate the present state of Jesus in Hisresurrected body, the spiritual body intowhich all will be transformed when Hecomes again (Ph 3:21; 1 Jn 3:2).

2:6 Gave Himself: Jesus was notoffered in the sense that He had nochoice. His offering was voluntary (Mt20:28; Mk 10:45; 1 Co 1:6; Ph 2:5-11).A ransom: Jesus was the ransom priceto be paid in order to deliver us from thebondage of sin and death (Ti 2:14). Hewillingly sacrificed Himself on behalf ofthose who could not purchase themselvesout of sin (See comments Jn 10:17,18).Since verse 5 affirms the present human-ity into which Jesus voluntarily incar-nated in order to be the ransomed Lambof God, then the sacrifice would havegone beyond the cross. It would havecontinued in the fact that He gave up be-ing on an equality with God for eternity(Ph 2:6,7). His sacrifice was that Hevoluntarily chose to become in all waysas those whom He redeemed. His exist-ence in His resurrected spiritual body,therefore, was an eternal, not temporary,sacrifice that He made on behalf of thosewhom he redeemed. Proper time: Theplan that Jesus incarnate and ransomHimself for humanity was conceived andplanned before the creation of the world(Rv 13:8). However, the plan was en-acted at a predestined time in the world’shistory (Rm 5:6; Gl 4:4; Ep 1:9,10).

2:7 Preacher ... apostle ... teacher:As a preacher, Paul was a herald of thetruth of the gospel event to unbelievers(1:11; At 9:11-15; Rm 1:1; Ep 3:1,7,8; 2

Tm 1:11). As an apostle, he was one whowas sent forth into the world by the com-mission of Jesus to bear witness to thefact that Jesus was raised from the dead.As a teacher, he worked to edify andstrengthen those who had obeyed the gos-pel that he preached (See At 22:21; Rm11:13; Gl 1:16; 2:7). In the New Testa-ment, the words “preacher” and “apostle”refer to one who delivers the gospel tounbelievers. The word “teacher” is usedin reference to one administering theword of God to the saved. One is thus apreacher of the gospel to the lost, but ateacher for the saints.

SPECIAL WORKS FOR WOMEN2:8 Men to pray in every place: The

Greek word for “men” (andras) in thiscontext is the word for males. It is notthe generic word for man that would in-clude women. Therefore, Paul herespeaks of the male disciples in referenceto what he states concerning his injunc-tion that they pray in the general or pub-lic assemblies. Lifting up holy hands:There is no justification for a metaphori-cal meaning of this phrase, especiallysince those who would have read thisstatement commonly prayed with handslifted toward heaven (See Ps 63:4; 134:2;141:2; Ne 8:6; Lm 3:41). Lifting handswas a common custom among worship-ers of the Jewish culture. However, Paulis not binding on the church a posture ofworship that was a cultural practiceamong the Jews. Nowhere has Godbound on Christians a certain posture thatmust be maintained in worship. Paul issimply using here the customary practice



of raising hands during prayer in orderto emphasize the point he is seeking toteach. His point is that the brothers con-duct the prayers of the disciples in an at-mosphere of unity. Without wrath anddoubting: Prayers should not be utteredout of a condemning spirit of brotherswho are in disunity. Angry words shouldnever be expressed in prayer (Rm 14:1).Neither should prayers come from doubt-ing minds (Js 1:6-8). If one doubts whenhe prays, then his prayer is simply a men-tal exercise that has little profit.

2:9 In like manner: Paul now turnsto special instructions concerning the sis-ters of the church. Modest clothing: Ifthere is such a thing as “modest apparel,”then there is clothing that is immodest.What may determine that which is im-modest may be subject to some discus-sion, but we must conclude that disciplesmust take a stand on what is determinedto be modest or immodest. One wouldassume that a disciple would become im-modest long before reaching the point ofwearing skintight clothing that reveals thefeatures of the body. What is determinedto be immodest is to be shunned by Chris-tians, for such clothing draws attentionto one’s body, not one’s heart. AChristian’s desire to dress after that whichis considered immodest manifests that heor she does not have a spirit of focusingon the adorning of the inward person (1Pt 3:3). Their emphasis is on the out-ward person, and thus, if one’s emphasisis such, then he or she will not be focus-ing on developing the spirit of a meekand quiet character. Whether women ormen, those who dress in order to stimu-

late the carnal thinking of others have im-modestly dressed themselves for ungodlyreasons. Decency and sobriety: Thiswould be dressing oneself with dignityand discretion. The dress of a godlywoman should manifest that she is fo-cusing on the spiritual development ofthe inner person, as well as maintainingher God-ordained position in societyamong the brethren (See comments 1 Pt3:1-6).

2:10 Good works: The clothing withwhich the godly woman adorns herselfmanifests the focus of her life. Her goodworks are the final indication that her at-tention is focused toward others and noton herself. She does not seek to drawattention to herself, but desires to helpothers through service (See 5:10-14; Ti2:3-5; 1 Pt 3:4).

2:11 Let a woman learn in silence:There may be matters of opinion concern-ing the application of this principle.However, the principle stands as it isstated. Christian women are to work in asubjective relationship with the maleleadership of the church (Compare 1 Co14:33-35). Paul is not stating a culturalprinciple of the 1st century that could bebrushed aside in a culture where womenseek a dominant role of leadership eitherparallel to or over men. He is not statinga principle that would pass away as theearly church grew out of the 1st century.He is stating a principle that has existedfrom the beginning of time with the cre-ation of Adam and Eve (See commentsEp 5:22-24; Cl 3:18).

2:12 Not ... teach or to be dominate:The word “teach” would here be used in



the sense of assuming a dominant posi-tion of leadership among the disciples(See Js 3:1). Paul is thus emphasizingthat the sisters not assume a role of au-thority among the disciples over thebrothers. Since women are to teachyounger women (Ti 2:3,4), Paul’s state-ment here must be understood to refer toteaching in a situation where the womanwould not be dominant over a man.Paul’s emphasis is that Christian sistersnot be placed in a position that wouldforce them to usurp authority over menin the affairs of the church. They are tofunction in subjection in the sense ofguarding the spiritual leadership of thebrothers. In doing such, they maintaintheir honorable position of submission.In their submission, however, they couldcertainly be allowed the occasion to voicetheir opinions and share their wisdom inmatters of the work of the church. Sim-ply because a woman is allowed to voiceher opinion and to share her wisdom doesnot mean that she has assumed authority.Wise leadership in the church will allowthe sisters an opportunity to express theirdesires. Confident male leadership willnot be intimidated by the wisdom andcounsel of godly sisters who seek to dothe work of the Lord.

2:13,14 The woman being deceived:Eve was created to be in a protected re-lationship with her husband (See Gn2:18ff; 1 Co 11:3-9). However, Paul herereveals that she left her realm of protec-tion and acted on her own in reference tothe temptations of Satan (See Gn 1,2).Her tender spirit as a woman presentedthe opportunity for Satan to take advan-

tage of her. She was thus deceived, andsubsequently, fell into transgression (Gn3:6; compare 2 Co 11:3). We must un-derstand that these instructions of Paulwere given on the foundation of how Godcreated the emotional nature of women.God created woman to be emotional.Women can be emotionally vulnerable tothe harsh deceptions of the world, andthus, they should remain in the protec-tion of male leadership. When womenchose to function outside the protectionof male leadership, they subject them-selves to the harshness of the world, andthus, the deceptions of Satan who wouldtake advantage of their tender nature.Paul also reveals in this context that itwas God’s plan to first bring man intothe world, and then, woman. This orderin creation was God’s illustration for thesubjection of the woman to the spiritualheadship of man (Compare 1 Co 11:3-9).

2:15 Safe through childbearing:The word “childbearing” is here used asa metonymy. In other words, the wordstands for all that is necessary for awoman to be saved. It is used in refer-ence to her work as a woman in all as-pects of life. Childbearing is not a partof the conditions for salvation. Paul isnot saying that she will not be saved ifshe does not have children. However, itdoes mean that Christian women mustmaintain their God-appointed ministry inlife in order to be saved. The word“childbearing,” therefore, is figurativelyused to stand for the God-ordained workof the woman that must be carried out ina Christian woman’s life in order for her



to be saved. What Paul explains in thiscontext concerning the work of womendoes leave much to the subjective inter-pretation of each culture of the world. Hegave the principle, but he did not givethe specifics to carry out the principle.We must not allow ourselves, therefore,to make laws where Paul said nothing.However, we must guard the principle ofthe submission of women to the spiritualleadership of the men in the church inorder to give honor to the women. Sinceit is God who created man and woman,then we certainly assume that there arefundamental principles why God has es-tablished the spiritual headship of theman in the family and spiritual leader-ship among the disciples. There is a pur-pose for the establishment of the submis-sive ministry of the women (See com-

ments Ep 5:22-33). When both men andwomen step outside their God-ordainedfunctions and relationships with one an-other, both the family and church arebrought into confusion. Therefore, be-cause God has instituted these principles,then we must assume that there is a pur-pose that stands behind them. God doesnot work without purpose, and thus, thepurpose for which He has establishedprinciples that surround the conduct ofthe family assumes that these principlesmust be kept. We must maintain the prin-ciples in order to maintain the purposeof social order for which God establishedthe principles. If we neglect God’s pur-pose and principles of the family and therelationship among disciples, then wemust expect to reap the results of socialdisorder.

SERVANTHOOD LEADERSHIPOF SHEPHERDS

3:1 Aspires: Since Jesus taught thatleaders among His disciples would beservants, then the first indication of one’sdesire to serve the needs of others as ashepherd is indicated by his service (Seecomments Mk 10:25-45; Jn 13:1-17).Therefore, the desire here is not some-thing that is said in words, but somethingthat is manifested in the life of those whoare living as slaves to the needs of theflock of God (See comments 1 Co16:15,16). A prospective shepherd is firstseen to be doing the servanthood of anelder before he can be considered for des-ignation by the church to be an elder.Serving others must be the nature of his

character. To oversee: This phrase wouldliterally be translated, “if anyone aspiresto see over.” Spiritual leadership in thefamily of God is not an office as wewould consider someone in a governmentoffice. Neither does the work come withan official title as we would entitle pub-lic officials. The word “overseer” is fromthe Greek word episkopos. The wordmeans to see over for the purpose of iden-tifying that which needs to be serviced.Emphasis is not on a position, but on afunction of work. Those brothers whodesire to see over the needs of the flockwith tender loving care desire a goodwork. Throughout the New Testamentthe function of these men is defined bythe words that are used to refer to them.




They are the presbuteros, that is, they areolder in age (See At 11:30; 14:23; 20:17;Ti 1:5; 1 Pt 5:1). As stated in this con-text, they are the episkopos, that is, theones who see over the needs of the flock(At 20:28; Ph 1:1; Ti 1:7). They are thepoimen, that is, those who “pastor” or“shepherd” the flock with tender care (Ep4:11; 5:2). And finally, they are theoikonomos, that is, the stewards of God’sflock. They are such because they havebeen designated by the church to be en-trusted with the needs of the church (Ti1:7). Paul also explains that the work ofthese men among the flock of God is inthe ministry of teaching (3:2; Ti 1:9; At20:31,32), guarding the flock of Godagainst false teaching (At 20:28-32; Ti1:9-11; compare Hb 13:17), spirituallyleading the flock by the example of theirlives (At 20:28-32; Ti 1:9-11; 1 Pt 5:2,3;compare Hb 13:17), and ministering tothe needs of the flock (At 20:28; Ep 4:12-16; Ti 1:8; Js 5:14,15).

3:2 In this and the following versesPaul focuses on the nature of the charac-ter, behavior and the family of prospec-tive elders. He does so in order thatTimothy identify those qualified men thechurch is to designate in servicing theneeds of the church of God. These pointsare not given in order to disqualify men,but to give positive principles by whichfaithful men should be designated amongthe disciples to function specifically inministry to the spiritual needs of the dis-ciples. These qualities in the lives of menqualify them for the ministry. Thoughany one individual may not excel in allthe qualities, Paul sets forth these behav-

ioral qualities that must be to some de-gree manifested in the lives of those whowould be considered for designation.Blameless: The one who desires to bedesignated to the work of a shepherd mustnot be one against whom a just accusa-tion can be made by any man (Ti 1:6).Reference is not to the prospective shep-herd living a perfect life (Compare Rm3:9,10,23). Reference is to unsettled in-justices of his life that he might be com-mitting that would reflect on his spiri-tual reputation. Husband of one wife:Paul’s emphasis here is that the prospec-tive elder be married. He must be a mar-ried man at the time of designation. Hemust be married to only one woman. Dis-ciplined: He must have a character ofself-control, and thus, he must be able tomaintain control of his passions (Ti 2:2).He is a disciplined person. Sober-minded: He must have a sound and sanemind that is emotionally self-restrained.He must think and behave consistentlywithout being emotionally or spirituallytossed to and fro by the environment inwhich he lives. Respectable: He musthave a well-ordered life by which he con-ducts himself with dignity in the com-munity. He must thus be a respectableand honorable man. Hospitable:Though his guests may be strangers, hemust be willing to unselfishly share hishouse and food with others (1 Pt 4:9).Able to teach: He must be studious ofthe word of God in order to be able toimpart God’s will to the flock of God (Ti1:9; see 1 Tm 5:17). Since part of hisministry is to guard the family of Godagainst false teaching, he must be knowl-



edgeable of the word of God.3:3 Not an excessive drinker: He is

not to be given to drunkenness. Sometranslations render the Greek word here(paroinon) to mean that he not be givento wine (Ti 1:7). Not violent: The eldermust be the type of personality that doesnot violently retaliate against those whowould either mistreat or persecute him.He must be a man of peace. Not conten-tious: He must not be opinionated in away that generates arguments with oth-ers (See comments Ti 3:9-11). He mustbe a gentle person who tenderly handlesthe misfortunes of others and is patientwith the imperfections of his fellow man.Not covetous: An elder must not makeit the purpose of his life to accumulateriches and things to consume upon him-self (See comments Js 5:1-6). He shouldnot be stingy with either his possessionsor money. He must not be one who lovesmoney in a way that he seeks to consumepossessions upon his own lusts (See 6:10;2 Tm 3:2). The focus of his life must notbe for the purpose of accumulatingwealth.

3:4,5 Manages well his own house-hold: An elder must have proved his abil-ity to work with people by his correcthandling of the affairs of his own family(Ti 1:6). The ability of the elder to dealwith people in close association is evi-denced by his ability to earn respect fromhis children who honor his headship ofthe family. Whether one or more children,the character of the elder is under consid-eration in this statement, for the subjectionof one or more children proves the pointthat the man can care for his own house.

(The word “children” can refer to therebeing one child in a family, see Gn 21:7;Mt 7:11; Ep 5:1,25; 6:1).

3:6 Not a new convert: He cannotbe an immature new convert, lest his des-ignation by the church to the work as ashepherd among the flock cause him toexalt himself. Since new converts rarelyunderstand the nature of the church be-cause of their lack of knowledge of theword of God, they cannot lead the dis-ciples in their relationship with one an-other as the church of God.

3:7 A good report: He must have agood reputation among those who are inand outside the church. In reference tothe designation of elders, Paul also wroteto Titus and gave him added instructionsconcerning personality characteristicsthat should be possessed by those whowould be designated to serve as elders(See Ti 1:6-9). These qualities and quali-fications he wrote to Titus would be thefollowing: Not self-willed (Ti 1:7): Heshould not be one who ignores the de-sires of others in order to get his own way.Not quick-tempered (Ti 1:7): When con-fronted with that which is contrary to hiswishes or will, the elder must have a per-sonality that does not react to situationsby the loss of his temper. A lover of good(Ti 1:8): An elder must be one who doesnot seek evil. He does not seek to asso-ciate with evil men, neither does he as-sume that others are evil. He looks forthat which is good in all people. Just:He is fair in his dealings with all men.Because he is fair, his opinions can betrusted to be just. His decisions in mat-ters of dispute among brethren can be



trusted. Holy (Ti 1:8): His behavior ispatterned after God. He has separatedhimself from the desires of this world.Holding fast the faithful word (Ti 1:9):He is a person whose life is controlledby his obedient love of the word of God.He is thus knowledgeable of the word ofGod in order to be directed daily by theword. People will follow him becausethey see him as a man of the word of God.

SERVANTHOOD LEADERSHIPOF MENSERVANTS

3:8 Menservants: The Greek workdiakonos here has been transliterated inmost translations. However, there is noreason to transliterate the word “deacons”in this context when it is translated “ser-vant” in other contexts by the same trans-lations. Since it is masculine in genderhere, and in Titus 1:7, the translation of“menservants” defines the word TheGreek word diakonos refers to one whogives himself in service to the needs ofothers. In its generic meaning, it refersto anyone who gives himself to serve theneeds of others. It is used to refer topreachers who have given themselves toserve others through the preaching andteaching of the word of God (Ep 3:7; Cl1:23; 4:7; 1 Th 3:2). Some Bible stu-dents affirm that the appointment of theseven men in Acts 6 to administer the dis-tribution of food to widows was an oc-casion where special menservants wereappointed. The word diakonos is usedin Acts 6 as it is used here, that is, to re-fer to a specific group of men who fulfillspecific needs. Dignified: Male servantsmust be spiritually serious and morally

honorable. Not double-tongued: Theymust have an honest and truthful charac-ter in which there are no hidden agendasof deceit. They must be men who can betrusted for what they say. Not given tomuch wine: They are to exercise self-control in their lives in order not to be-come drunken wherein they lose theirsenses. They are to maintain their dig-nity as reverential men of God (vs 3; Ti1:7; see Ez 44:21). Not greedy: Theyshould not be focused in life on makingmoney in order to consume things andactivities on their own lusts (vs 3). Sincethe church entrusts them with money inorder to minister to others, they shouldbe men who do not covet riches.

3:9 A pure conscience: They musthold to the gospel without being hypo-critical in their behavior. Their lives mustbe worthy of the character of the gospel(Ph 1:27). Though a clear consciencedoes not necessarily prove that one isconducting his life according to the willof God, a guilty conscience would cer-tainly prove that one is in error in refer-ence to what he believes (1:19; compareRm 14:23).

3:10 First be tested: A male servantmust first show that he can cooperativelyand eagerly work as a servant with oth-ers before he is set forth to do the workof a designated servant with others. Sincehis work involves working with otherpeople, then he must be proved that he iscapable of dealing with people. He mustnot be an inexperienced man. Blame-less: As the elders, these special servantsmust be found without just reproach bythose with whom they work.



3:11 Wives: Not only must the men-servants as husbands be qualified to servein the capacity of ministering to the needsof the flock of God, their wives must alsobe of a reverential character. Not slan-derers: Since in the work of service oneis working among the disciples, the wivesof the designated servants must be ableto bridle their tongue concerning theirknowledge of the affairs of other dis-ciples. The wives must not be of the na-ture of maliciously gossiping about theaffairs of others. Self-disciplined: Thewives must be serious minded in refer-ence to their responsibility in their rela-tionships with others. They must con-duct themselves with self-control, con-trolling both their speech and behavior.Faithful: They must be consistent intheir character and behavior in carryingout their responsibilities as Christianwives and active members of the bodyof Christ.

3:12 Husbands of one wife: Sinceit has always been God’s plan that oneman be married to one wife for life,maleservants, as elders, must manifest intheir lives the model of a godly family.These men must be married because intheir ministry they will be ministering toother women. Managing ... well: Maleservants, as elders, must have the familyskills to care for and lead their own homes(vs 4). They must manifest the spirit ofa godly character with their wives in or-der to be an example to the rest of thedisciples.

3:13 Good standing and great con-fidence: Those who serve as servantsbecome known as great servants among

the brethren. They can have confidencein their service, not because they havemeritoriously gained a spiritual advan-tage over others, but because they havemanifested in their lives the servanthoodthat Jesus desires to be characteristic ofthe leaders of the family of God (Com-pare comments Mk 10:35-45).

THE MYSTERY OF GODLINESS3:14 Hoping to come: Paul was

probably released from his first impris-onment in late A.D. 62, or possibly earlyA.D. 63. He traveled to Crete, and thenon to several other locations. This lettercould have been written in A.D. 65 whilehe was on his way to Ephesus.

3:15 Ought to conduct yourself:Paul wrote of coming to Ephesus becauseof some serious problems that evidentlyaffected the ministry of Timothy. He thuswrote to reassure Timothy in his minis-try, and to correct problems concerningthe designation of elders and servants.The teachings of verses 1-13 deal withthe Christian behavior of the leadershipof the church. Paul here concludes byemphasizing the fact that Christians musthave the directives of God in order towalk according to the will of God. Wemust conclude, therefore, that one wouldnot know how to behave according to thewill of God if he did not have the inspiredword of God. Our behavior as God’schildren must be according to His instruc-tions, not according to our own will ortraditions. Godly behavior must be di-rected by God, not tradition or emotions.Those who do not know God’s word, andthus trust in their own feelings or reli-



gious traditions, will eventually strayfrom the will of God (See Jr 10:23; Pv16:1; 20:24). House of God: Paul takesthe figure of “house” from the Sinai lawtabernacle. The use of the word here ismetaphorical since the church refers topeople and not a physical structure. It isthe people in whom God dwells (Com-pare comments Lk 17:20,21). The churchis the fulfillment of Isaiah’s prophecy thatpeople from all nations would flow untothe house of God (Is 2:2,3). Pillar andground of the truth: Since God worksthrough the medium of those who havecome to Christ, then the church of God’speople is the medium through which thetruth is proclaimed to the world (See Mt28:19,20; Mk 16:15). The church is themanifestation of those who have obeyedthe gospel.

3:16 Mystery of godliness: Jesuswas the revelation of the mystery of God(See comments Ep 1:3-14; 3:8-13).Manifested in the flesh: God was mani-fested in Jesus to all men since Jesus wasof God. The mystery of the gospel couldbe made known only through the revela-tion of God. Jesus was the revelation ofthat mystery (See 3:9,16; Jn 1:1,2,14; Rm16:25; Ep 1:9; 3:4-6; 5:32; 6:19; Cl 2:2;

1 Pt 1:20; 1 Jn 1:2; 3:5). Justified: Jesuswas proved to be the Son of God by thecoming of the Holy Spirit upon Him atHis baptism (Mt 3:16) and through thepower of His resurrection (Rm 1:4). Seenby angels: He was recognized to be de-ity by angels who worshiped Him (Mt28:2; Ph 2:9,10; Hb 1:6). Preached: Hewas preached to be the resurrected Sonof God to all nations (Mt 28:19,20; Mk16:15; At 2:22-36; 10:34; Rm 10:18). Be-lieved: People throughout the world be-lieved on Jesus, and subsequently mani-fested their belief in their lives throughtheir obedience to the gospel (Rm 16:26;2 Co 1:19; Cl 1:6,23). Received up:After His resurrection, Jesus ascended tothe right hand of the Father in order toreign over all things (Dn 7:13,14; At 1:9-11; Ep 1:20-22; Ph 2:8-11).

The Conduct of Timothy

(4:1 – 6:21)

Outline: (1) Imminent apostasy (4:1-5), (2) The

ministry of Timothy (4:6-10), (3) Command and

teach (4:11-16), (4) Ministry to widows (5:1-16),

(5) The work of elders (5:17-25), (6) Slaves and

masters (6:1,2), (7) Healthy teaching (6:3-5), (8)

Godliness and contentment (6:6-10), (9) Fighting

the good fight (6:11-21)

IMMINENT APOSTASY4:1 The Holy Spirit had specifically

moved inspired men to foretell the apos-tasy about which Paul here makes refer-ence. This could have been the apostasyto which Jesus referred in the context ofHis prophecy of the destruction of Jerusa-lem (24:23,24; see comments Mt 24).

This could have been also the apostasyabout which Paul warned the Ephesianelders (At 20:23-30). Or, these heresiescould have been the same as the one dis-cussed by Paul when he was personallywith the Thessalonians (See comments2 Th 2:1-12). Whatever the specific apos-tasy, the Spirit revealed an imminent




apostasy from the truth (1 Pt 1:20,21;2:1,2). We must assume, therefore, thatthe church is always threatened by apos-tasy. For this reason, the disciples mustalways be knowledgeable of the word ofGod in order to guard themselves frombeing led astray after erroneous teachings(Ep 4:11-16). Latter times: Consider-ing the fact that Paul wrote this letter inthe middle 60s, reference here is surelyto those Christians who were drawn backinto Judaism before the destruction ofJerusalem in A.D. 70 (See intro. to Hb).He is certainly not talking about some-thing that would take place centurieslater. Paul and Timothy were in the lastdays of the Jewish State (See At 2:16,17).God was about to physically bring to aclose 1,500 years of history with the na-tion of Israel. Since this event was thefulfillment of a most profound prophecyof Jesus in Matthew 24, then we wouldcorrectly assume that the New Testamentwriters who wrote in the 60s would havementioned this great historical event,both in their preaching and in their writ-ing. The biblical interpreter who seeksto extract statements that were made con-cerning the destruction of Jerusalem inA.D. 70 in order to promote some mod-ern-day speculation, has missed a veryfundamental principle of biblical inter-pretation. The letters to the early Chris-tians must first be understood in their his-torical setting. In the context of Paul’sstatements here, reference was made toan apostasy from the truth to follow af-ter the deceptions of devious men whosought to lead men astray (vs 13; 1 Jn4:1-3; Rv 16:14; compare 1 Kg 22:22;

Rm 16:17,18). Though such heresiesfrom the truth have occurred at differenttimes throughout the centuries, and willcontinue to the end of time, the immedi-ate context of Paul’s statements in thiscontext refers to an apostasy in the timeof the 1st century church.

4:2 Speaking lies: These would bethe wolves in sheep’s clothing (At20:29,30). The apostasy, therefore,would come from within the church (Seecomments Mt 7:15-20). Conscienceseared: These teachers would proposeto speak the truth, but their conductwould be contrary to the principles ofgodly living. They would live ungodlylives because their consciences would behardened wherein they could not see theunrighteousness of their speech and be-havior.

4:3 Forbidding to marry: It is evi-dent that Paul is here attacking some ofthe preliminary theologies of the Gnos-tic heresy wherein it was taught that mat-ter was evil (See introduction). Sincematter, including the body, was evil, thenthe body meant nothing in reference tospirituality. Therefore, some Gnosticsbelieved that the body could be used tocommit fornication without sinning.Marriage was not necessary because thelusts of the flesh could be satisfied out-side the bond of marriage. This sect ofGnostics thus committed fornicationwithout any feelings of guilt in referenceto God’s law. Abstain from foods: As-ceticism was common among some sectsof Gnosticism. The denial of the lusts ofthe flesh was opposite from those Gnos-tics who gave themselves over to the ful-



fillment of the flesh. Created to be re-ceived: All foods were created for thepurpose of sustaining life. Therefore,God places no religious significance onany food, neither does He place any re-strictions on what one can eat. Chris-tians are free to eat anything that sustainsthe body.

4:4,5 Received with thanksgiving:We must always remember that all thingswere created by God. Therefore, all foodthat we receive to sustain life came fromthe creative power of God who producedan environment wherein our bodies couldbe maintained by God’s created food.Those who believe that all things werecreated by God, give thanks to God forall things. Sanctified: God has spokenthrough His word in order to reveal thepurpose of food. He has spoken that allfood may be received with thanksgiving.In our receiving of His sustaining foodwith prayer, the food is set apart for ourbenefit.

THE MINISTRY OF TIMOTHY4:6 In verses 1-5 Paul revealed to

Timothy the certain apostasy that wasimminent in the last times in which thechurch was at the time of writing. Wewould assume that Paul spoke to Timo-thy about this apostasy in order for Timo-thy not to be surprised concerning diffi-cult times to come. Instruct the breth-ren: As a good servant of the body, itwas Timothy’s responsibility to instructthe disciples concerning the comingapostasy. It is thus the responsibility ofevangelists to caution the brethren con-cerning heretical teachings that would

deny the fundamental principles of Chris-tianity. Good evangelists continuallycaution the church about straying fromthat which is true. They do so with theword of God that is able to build up thechurch and guard it from false teaching(At 20:32; 2 Tm 3:13; 1 Pt 2:2; Rv 16:14).This was the sound teaching that Timo-thy had followed in his own life, and thus,the teaching that Paul here desired thatTimothy impart to the church. The dis-ciples were to be guarded from apostasyby the teaching of the word of God, notby dictatorial control over the church.When the church follows the word ofGod, then members’ faithfulness is toGod, not to man.

4:7 Refuse: Paul could have beenreferring to the Jewish fables that wererecorded in the Jewish Targums (See 1:6).Discussions concerning fables and specu-lations have no place in obedience to theword of God (See 2 Tm 2:16; Ti 1:14).Those who would seek to argue over theidle speculations of imagined spirits orphenomenal happenings have turnedfrom the truth of God’s word. They haveallowed their fantasies to distort their ob-jective understanding of the truth of whatGod has communicated to us through Hisword. Those who would allow their be-liefs and behavior to be controlled by thefables of men, have fallen from the wordof God. Exercise ... godliness: Thosewho allow their thinking, and thus theirlives, to be influenced and affected bythe imaginations of nonexistent spirits arenot allowing their behavior to be guidedby the word of God. If one’s focus is notexclusively on being directed in thought



and behavior by the word of God, thenhe will be tossed to and fro by every windof doctrine (See comments Ep 4:11-16).

4:8 Bodily exercise: It is not thatbodily exercise is wrong. However, Paulseems to be writing from the viewpointof the ancient Greek Olympic culture thatfocused on the admiration of the flesh asopposed to concentration on the spiritualdevelopment of the inner man (See 1 Co8:8). Men should concentrate more onexercising the soul unto godly health thanon the physical body (See Hb 5:13,14).Godly health profits one not only in thislife, but also in the life to come. Thosewho focus continually on the flesh, haveturned their thinking inward to them-selves, and not on that which will dwellthroughout eternity.

4:9,10 The “faithful saying” is theprinciple of verse 8. One’s focus on theinner man allows him the opportunity tofocus on ministry to others, and thus, en-joy the abundant life (Jn 10:10). Laborand suffer: Paul’s life illustrated thewillingness of the leader who would suf-fer the hardships of life in order to bringthe abundant life to others. SincereChristian leaders willingly labor and suf-fer in order that others have the opportu-nity of being saved (See Ps 36:6). Sav-ior of all men: God is the Savior for allwho will obey His conditions for salva-tion. Those who have complied with Hisconditions are in a saved relationshipwith Him (See Rm 8:1).

COMMAND AND TEACH4:11 Command and teach: The

evangelist has the responsibility to com-

mand insofar as he teaches the command-ments of God. The authority is in thecommandments of God, not in the evan-gelist who is God’s medium throughwhom the commandment is delivered.The evangelist does not have the right tobind where God has not bound. There-fore, that which Timothy was to com-mand and teach is here limited to whatGod has spoken. His ministry is in hisknowledge of and skill to explain thecommandments of God. As an evange-list, Timothy had the responsibility to im-part the word of God. When evangelistsare ignorant of the word of God, theyresort to their own assumed authority inorder to take control of the church. Theythus seek validation for their teachingsthrough their feelings or personal expe-riences. In their absence of a knowledgeof the word of God, they seek dreams,and thus assume that “God told them”oracles that they bind on the consciencesof their adherents. All such teachers arefalse prophets who lead the people astrayafter the doctrines and commandmentsof men (See comments Jr 23; Mk 7:1-9).

4:12 Let no man despise youryouth: It seems that Timothy was in anintimidating situation where some olderbrethren were not listening to his mes-sage. Timothy could have been anywherefrom thirty to forty years old at the timehe received this letter. What Paul is say-ing is that the authority of what he sayswas not in him as a man. The authorityof his word was in the fact that it wasfrom God. Those who were stumblingover his youth, were failing to understandthe word of God that was coming from



his teaching. Evangelists should be ableto discern between those who attack thempersonally and those who attack the wordof God they teach. Some who attack theperson of the evangelist are actually try-ing to intimidate the evangelist fromteaching the word. However, the evan-gelist should never allow personal attacksagainst him to stop him from teaching thetruth. This may have been what hap-pened in the case of Timothy, and thus,Paul wrote this letter in order to stir upTimothy to fulfill his ministry of teach-ing (2 Tm 1:6). Be an example: Whenthe life-style of the teacher conforms tothe message he teaches, then there ispower in his teaching (Ph 3:17; Ti 2:7; 1Pt 5:3). Paul exhorted Timothy to mani-fest an example in daily communicationin conversation and teaching (2 Tm 1:13;Ti 2:1), daily Christian behavior (3:15;Ep 4:22; Ph 1:27; 3:20), loving concernfor the affairs of others (1:5; 1 Co 13),faithfulness or trustworthiness (2 Tm 1:5;Ti 2:10), and maintaining purity in hislife (5:2,22; Gl 5:19,20).

4:13 Reading: Paul could have beenexhorting Timothy to continue his read-ing of the Old Testament. However, em-phasis could have been on public read-ing of the Old Testament before the dis-ciples. There could have been some NewTestament letters in the hands of Timo-thy, especially the epistles of Romans andGalatians that Paul had earlier written.The purpose for the reading was to con-tinually remind brethren that they mustlisten directly to what God says in orderthat each member be his or her own in-terpreter of the word of God. Exhorta-

tion: Paul wanted Timothy to continueto encourage the disciples through theteaching of the word of God (Hb 3:13;10:24,25). Teaching: The Greek wordhere (didaskalia) should be translated“teaching.” Paul wanted Timothy to con-tinue the teaching of the word of God. Theevangelist works as a preacher in refer-ence to the unbelievers. But his ministryis teaching in reference to the believers.

4:14 Do not neglect the gift: Timo-thy had received a miraculous giftthrough the laying on of the apostles’hands (See comments At 8:18; Rm 1:11;1 Co 12; 13:8-10; 14). The miraculousgifts that came from the work of the HolySpirit were distributed according to thewill of the Spirit (1 Co 12:11). However,the exercising of the gift was subject tothe will of the individual who possessedthe gift. The gifts came as a result of thefulfillment of the prophecy of Joel 2:28(See comments Mk 16:17-20; At2:16,17,38,39). Laying on of the handsof the presbytery: Paul did not contra-dict himself when he said in 2 Timothy1:6 that the gift came by the laying on ofhis hands. The event of the laying on ofPaul’s hands in order that Timothy re-ceive the miraculous gift simply hap-pened at the same time the elders com-missioned Timothy as an evangelist bythe laying on of their hands. Paul ex-plains this with the use of two differentGreek words. Timothy received the giftby (dia - 2 Tm 1:6) the laying on of Paul’shands when Timothy was commissionedwith (meta) the laying on of the hands ofthe elders (Compare At 13:1-3).

4:15 Give yourself wholly: A good



evangelist will focus on what he mustteach. He will not be deterred from hiscommission (2 Tm 2:4). When an evan-gelist has determined that it is God’s willfor him to preach the gospel, his accep-tance of this destiny will keep him fo-cused on the preaching of the gospel intimes of great adversity. People takenotice of the determined faith of thosewho have set themselves to accomplishthat which they personally feel is the will

of God in their lives.4:16 Take heed: The evangelist

must take seriously his work in order tobe cautious about his conduct and teach-ing. In living that which he teaches, hewill save both himself and those heteaches. Since there is always the possi-bility of falling from the grace of God,one must take heed to what he believesand how he behaves (At 20:28; 1 Co10:12; see Cl 3:14; 2 Tm 4:10).

MINISTRY OF WIDOWS5:1,2 In the community of the dis-

ciples, respect must be taught to all.Younger men and women must be taughtto respect older brothers and sisters. Inteaching respect for the older brothersand sisters, the young people learn not tobe arrogant. They thus learn to mold theircharacters after humble godliness in or-der to portray a spirit of meekness to allmen.

5:3,4 Honor widows: The truewidow is the widow who has no childrenor relatives to care for her (See Ex 22:2-24; Dt 24:17-19; At 6:1,2). This is thewidow to whom special care must begiven by the church. It is the responsi-bility of the church to take care of thiswidow (Js 1:27). Repay their parents:If a widow has either children or grand-children, then it is their responsibility totake care of her. In caring for their motheror grandmother, the children learn grati-tude in that they repay their parents andgrandparents for all the sacrifices thatwere made in bringing them up as chil-dren (Compare Mt 15:4; Ep 6:1,2; see

Gn 45:10).5:5 Supplications and prayers: A

widow who is worthy of support fromthe church is an elderly lady who has sether hope in God, and thus, she continuesin supplications and prayers to God (Seecomments Lk 2:36-38). Since she hasno children or grandchildren to care forher, then the church must accept the re-sponsibility of taking care of her. How-ever, she must not be a worldly mindedperson whose interests are in the thingsof this world.

5:6,7 Dead while she lives: Thechurch is not obligated to care for thosewidows who are not Christians, or thosewho are apostate Christians and spiritu-ally dead. The one who is spiritually deadis spiritually dead in this life, and thus,will suffer the second death at the end oftime. Command: Paul commandedTimothy to command the children andgrandchildren to take care of their believ-ing parents and grandparents. If the chil-dren and grandchildren fulfill this respon-sibility, then they will stand blameless be-fore God.




5:8 He has denied the faith: Thechurch should not be responsible forthose widows who have believing chil-dren or grandchildren who can care forthem (See Is 58:7; 2 Co 12:14). Thosewho do not care for their parents or grand-parents have actually sinned against God.They are worse in understanding the prin-ciples of God than unbelievers who usu-ally have enough moral values to care fortheir parents and grandparents. A Chris-tian who does not care for his parents orgrandparents is an apostate from the faith(See Mt 18:17; 2 Tm 3:5).

5:9 Paul now turns to the responsi-bility of caring for widows by the dis-ciples as a group. Under sixty: Thosewidows who are sixty years of age ormore, and who fulfill the preceding quali-fications of verses 9 & 10, are to be listedto receive regular support from thechurch. This age limitation did not ex-clude younger widows. What Paul issaying is that those under sixty were notto be listed on the roll for regular sup-port from the church. Wife of one man:She is to have been the wife of one man(See 3:2).

5:10 Reputation for good works:Paul places spiritual qualifications onthose widows who are to receive regularsupport from the church. Those who areto be enlisted for regular support must(1) have a good reputation for being aworker for good, (2) have reared children,(3) have been hospitable to strangers, (4)have shown humility and servitude, (5)have been benevolent to those in need,(6) have washed the saints’ feet (hospi-tality), and (7) have continued in suppli-

cations and prayers (faithful) (vs 5).Those widows who do not fulfill thesequalifications are not eligible for enlist-ment in the continued care that the churchgives to widows.

5:11,12 Refuse the younger widows:Those widows who are under sixty areto be refused enrollment in the regulardistribution of care by the church if theyeither remarry or follow after the lusts ofthe flesh. The church in Ephesus possi-bly had problems with some youngerwidows who married after they had al-ready been enrolled to receive supportfrom the church. If they became unfaith-ful or remarried, they were to be discon-tinued from the support of the church.Paul did not discourage remarriage (vs14). However, widows were to remarryonly in the Lord (1 Co 7:39). Because ofthe society in which they lived in Ephe-sus, Paul evidently was in fear that theyounger widows might marry outside theLord, and thus, be led into rejecting theircommitment to Jesus.

5:13 Wandering about from houseto house: These young widows who hadturned to unrighteous behavior becamegossips among the house fellowships, andthus, they became sources of dissension(2 Th 3:11). Women who involved them-selves in this sinful activity should be cor-rected by the leadership of the church.House to house: Since the early churchmet in the homes of the members, thehouses of the members became the oppor-tunity for undeserving women to go fromhouse to house speaking those things theyought not.

5:14-16 Marry: Paul desired that



the young widows marry in order thatthey be directed by the headship of a hus-band who would guard them from fall-ing into the hands of the adversary (1 Co7:9). Their responsibility with childrenand home would keep them from idle-ness, and thus, going about from houseto house (See comments Ti 2:4,5). Somehave already turned: Some of the youngwidows of the church had already giventhemselves over to Satan at the time Paulwrote these words. Paul concluded thissection by exhorting that all Christianmen or women should continue to takecare of those widows of their own house-holds. This would make it possible forthe church to care for those who weretruly widows and had fulfilled the quali-fications of verses 5,9,10. These wouldbe widows with unbelieving childrenwho refused to care for their Christianmothers.

THE WORK OF ELDERS5:17 The elders: See comments 3:1-

7. Direct well: Those elders who areactively working among the disciples areeligible for a double salary. This is espe-cially true of those elders who are work-ing in the area of study and teaching. Thereason for the second salary is that theyare among the flock, and thus, are in con-stant contact with the physical needs ofthe flock. They need the second salaryin order to accomplish the benevolentwork of elders in reference to those whoare in need. They freely give as they havebeen freely given to. The nature of godlyelders is that they are givers. Therefore,the church should take the opportunity

to care for the needy by paying eldersdouble salary in order that they distrib-ute to the poor. The second salary wouldnot be used by godly elders to consumethings upon their own lusts. It would beused to help the needy.

5:18 Treads ... worthy: The elderdoes a good work to service the needs ofthe church. Therefore, he must be sus-tained in order to continue. Because heis doing the work of caring for the flockof God, then he is worthy of the support(Lv 19:13; Dt 24:15; 25:4; Mt 10:10; Lk10:7; 1 Co 9:14). While evangelists goabout preaching the gospel to the lost,elders remain with the disciples in orderto nurture them in teaching the word ofGod. God has ordained that the focus ofattention of the elders be toward the flockfor the purpose of building up the flock(At 20:28; 1 Pt 5:1-6). The focus of theelders is not primarily toward the unbe-lieving world. The more the flock is ser-viced by the labors of elders, the greaterthe flock spiritually grows, and subse-quently, numerically grows.

5:19 If an accusation is made againstan elder, there should always be two orthree witnesses who can substantiate theaccusation to be either true or false (SeeDt 25:4; 1 Co 9:7-9). Since there are al-ways envious and wicked men who seekto destroy the character of others throughslander, Paul instructs Timothy not to re-ceive criticism of an elder from any lonecritic. If one who has an accusationagainst an elder that is a just accusation,then he should be willing to make his ac-cusation in the presence of others whocan verify his information.



5:20 Rebuke before all: If an elderis found to have sinned, he must be cor-rected before all those disciples amongwhom he has influence. Since the sin ofan elder would affect many people, thenthe many people (disciples) must bebrought into the occasion of dealing withthe sin of any one brother. May fear:The purpose for the public rebuke ofthose who sin is to bring disciplinary fearinto the hearts of everyone. A church thathas no sense of reverential fear of Godand abhorrence of sin is a church that ison its way to apostasy from the truth. Inthis context, fear should be understoodin the sense that the disciples are to bemotivated to be obedient to the will ofGod.

5:21 Doing nothing by partiality:As God who will judge without respectof persons, so evangelists must preachand apply the word of God without preju-dice. In cases where there is sin, the re-buking is not from any one individual orgroup of disciples. The rebuking origi-nates from the word of God against thesinner. The evangelist is only the mes-senger of God who must deliver the wordof God to those who sin.

5:22,23 The practice of laying handson someone was a cultural practice ofgiving one’s approval to another. Timo-thy was not to give his approval quicklyto men who would be elders or to thosewho might bring accusations against ex-isting elders (See 3:6,10). Keep your-

self pure: As a young evangelist whowas probably not married, Paul here ex-horts Timothy to keep himself away fromthat which might endanger his holiness.He should not become involved in prac-tices that might compromise his reputa-tion and character. For your stomach’ssake: It seems that Timothy abstainedfrom drinking wine, for here Paul had toinstruct him to drink wine for medicinalpurposes. Frequent infirmities: We arenot told what these infirmities might havebeen, though the stressful situation inwhich Timothy ministered was certainlynot the best. His infirmity had somethingto do with his stomach that may havebeen brought on by the stressful work ofdealing with arrogant false teachers whowere causing problems among the dis-ciples.

5:24,25 Clearly manifest: The sinof some was so bold that they arrogantlyparaded their behavior before others (SeeGl 5:19-21). There are some hearts thatdo not manifest their ungodly motivesuntil all things are brought to light at thejudgment. Good works: Good worksmanifest the goodness of one’s heart (Seecomments Mt 7:15-23). In contrast towhat good works manifest, evil worksmanifest the ungodliness that is withinthe hearts of those who do such works(Js 3:10-12). One judges himself, there-fore, by his works, for it is by our worksthat we manifest our hearts (See 2 Co5:10).



SLAVES AND MASTERS6:1,2 Bondservants: Paul here uses

the word doulos (slaves). In the eco-nomic and social culture of the RomanEmpire, slaves were a part of a man’shousehold (See Ep 6:5-8; Cl 3:11,22-24;Ti 2:9; 1 Pt 2:18). Christian slaves wereto honor their masters in order that theirtrue Lord and His teaching not bemocked. The economic system of theRoman Empire was built on the neces-sity of slaves. There is no condemnationof slavery in the New Testament. How-ever, the New Testament writer foresawthe time when New Testament principleswould eventually do away with slaveryas they were practiced in society as awhole. Until that time, however, the NewTestament writers exhorted those slaveswho were converted to maintain Chris-tian principles in their lives. Masters:The Christian masters of slaves were todeal justly with those who were in theirtrust. Believing masters and slaves mustdeal with one another in the context ofbeing brothers in Christ. There must bea mutual respect between believing mas-ters and slaves in order that both spiritu-ally benefit (See comments Pl).

HEALTHY TEACHING6:3 Wholesome words: The literal

translation here would be “healthywords” (2 Tm 1:13; Ti 1:9). In view ofthose slaves who were possibly showingdiscontent, Paul here exhorts that theymaintain their civil respect for their mas-ters. This was a matter of sound doc-

trine (See vss 1,2). Words of our LordJesus Christ: Paul’s claim here is thatthe words he writes are the same as thewords of Jesus, for they are from the samesource. Since the source of the words isthe Holy Spirit, they carry the same au-thority (2 Tm 3:16,17; 2 Pt 2:20,21; seeMt 5:38; 22:21). Godliness: Obedienceto the inspired teaching that Paul gives inthis context is necessary in order to main-tain a godly life.

6:4 Those who do not obey the in-spired instructions that are given by theinspired writers are rebellious against theauthority of God (3:6). They know noth-ing concerning what God would have onebe in reference to submission to His will(1 Co 8:2). Obsessed with controversyand disputes: Arrogant religious peoplewho presume to know the will of God,but behave arrogantly, seek to argue overnonessential and nonbiblical issues. Be-cause of their opinionated thinking, theycontinually debate those matters that arenot constructive for either building onespiritually or promoting unity. Theirspiritual sickness is manifested in theirwillingness to create disputes and argu-ments over senseless subjects that pro-duce division. The evangelist is not toengage himself in such senseless debates.Paul told Titus that one must avoid use-less debates over matters of opinion (Seecomments Ti 3:9-11). In order to stopsuch useless debates over religious mat-ters that have no bearing on one’s salva-tion, disciples must simply not partici-pate in such debates. It is sinful, there-




fore, to generate such debates, as well asto participate in them.

6:5 Corrupt minds and destitute ofthe truth: This is the mentality of thosewho enjoy arguments over those thingsthat do not pertain to our salvation. Timo-thy is here warned that he will alwayshave trouble with those who manifesttheir corrupted minds and lack of truthby their desire to engage in argumentsand disputes over opinions and person-alities. Gain: Those who manifest thearrogance of their hearts through sense-less disputes and arguments seek to pro-mote themselves among the brethren. Asthe Pharisees who loved money, they seekto maintain some influence in the churchin order to maintain either financial sup-port or their position (Lk 16:14; see 2 Pt2:1-3). Withdraw yourself: Timothy ishere instructed to withdraw himself fromthose individuals who would seek tocause division through their debates overissues and opinions that have no biblicalbasis, or have no reference to salvationalmatters. Paul instructed the Roman dis-ciples to do the same (Rm 16:17). In thiscontext, the evangelist as an individualis to do such (2 Tm 3:5). The evangelistis simply not to involve himself withthose who are obsessed with disputes andarguments over words that are not theword of God. It is the task of every dis-ciple to judge whether a potential disputeis over a matter of opinion, and thus, notan essential salvational teaching. If suchis judged to be only a matter of opinion,then no meeting should be conducted onthe matter, lest disputes are generated inthe meeting and division is developed.

In differences of opinion or methodol-ogy that have no reference to salvation,disciples must agree to work in unity re-gardless of their differences (See com-ments 1 Co 1:10).

GODLINESSAND CONTENTMENT

6:6 Great gain: When one focuseshis life on behaving after the directionsof the word of God, he becomes contentwith life in that his purpose of life is notto consume the things of this world uponhis own lusts (See comments Ph 4:12,13).In contrast to those who focus on gainingthat which is of this world, the godly manwill focus on spiritual things that will re-sult in eternal life (Ps 37:16; Ph 4:11; Hb13:5).

6:7 In order to acquire the mentalityof verse 6, one must come to the realiza-tion that our passing through this worldis too brief to focus on the things of thisworld (Js 4:14). God ordained that thethings of this world are to sustain us onour brief stay here in preparation for thatwhich is to come. Since we were bornwith nothing, when we die, we will havenothing. Since the Christian understandsthe purpose of the things of this world,he does not become obsessed with themto the exclusion of that which will passbeyond this world.

6:8 Food and clothing: Paul saysthat contentment can exist simply withclothes (“shelter”) and food (See Gn28:20-22; Hb 13:5). The Christian mustunderstand that God takes care of Hispeople (Mt 6:25-34; 2 Co 9:8; Ph 4:11).The contented life comes from realizing



that possessions do not bring happiness.Treasured relationships are more impor-tant than any earthly treasure. And aboveall, one’s relationship with God is the truefoundation upon which the contented lifeis built.

6:9 Want to be rich: The brotherwho is seeking to be rich will lose hiscontentment with the necessities of life.In his worldly desire, he will lose sightof that which brings spiritual fulfillment.The snare into which he falls is the factthat he leads himself to believe that if hesurrounds himself with possessions andinvolves himself in activities, he will behappy (See Pv 15:27). His thirst for fi-nancial affluence will bankrupt him spiri-tually (Compare Js 2:6; 5:1-5). It is notwrong to possess things of this world.However, one should never allow thepossessions of this world to possess him.

6:10 The love of money: It is notmoney that is evil. What is evil is thematerialistic heart that is obsessed withobtaining it (Dt 16:19). Some of thebrethren in Ephesus had already strayedfrom the faith because of their desire tobecome rich. In their desire to satisfytheir thirst for wealth, they hadmarginalized their relationships withfriends, family and other disciples. Thesorrows that they produced through theirstriving to be rich manifested the errorof the greedy motives of their hearts. Ifone sacrifices his good works in relation-ships because he has no time for othersas a result of running after riches, thenhis spiritual life is void of the very foun-dation of the community of God. Oneshould never allow anything of this world

to hinder his relationship with his fellowChristian.

FIGHTING THE GOOD FIGHT6:11,12 Flee: As a man of God (2

Tm 3:17), Timothy must flee worldlythinking and practices (1 Co 6:18; 2 Tm2:22). Paul urges him to follow afterthose things that characterize a righteousperson (See Rm 9:30,31; 1 Jn 2:29; 3:7).Fight the good fight of the faith: Thisis the fight of the faith since the Greekarticle is present before the word “faith.”Timothy must contend earnestly for thefaith that has once and for all been deliv-ered to the saints (1:18; Jd 3; see Cl1:28,29; 3:1). The function of an evan-gelist among the lost is laborious. Any-one who is lazy and timid cannot carryout the struggles of warfare in which adisciple is constantly engaged. Godlypassion is having goals and energy to ac-complish those goals. Such is the think-ing and life-style of the disciples of Jesus.Lay hold on eternal life: The encour-agement that sustains the Christian is hishope of eternal life, not only for himself,but also for all those he can call into eter-nity through the proclamation of the gos-pel (Ph 3:12; Hb 6:18,19). A good con-fession: As all who could be called intothe hope of eternal life, so Timothy wasalso called through the gospel (2 Th2:14). As an evangelist, Timothy cer-tainly had many opportunities to standbefore men and confess his continuedfaith in Christ (See Mt 10:32,33; Ph 2:11;Hb 13:23).

6:13-15 Jesus had confessed beforePontius Pilate His sonship and kingship



(vs 13; Mk 14:61,62; Lk 23:2,3; Jn18:37). Keep this commandment: Paulhad already urged Timothy to fight thegood fight of the faith with a life of pu-rity and godly behavior. In order to con-tinue his faithfulness, he must follow theinspired instructions that were given tohim by Paul. Appearing of ... Christ:Paul’s reference here is probably to thefinal coming of Jesus. Timothy and allevangelists must maintain the command-ment to remain engaged in the spiritualwarfare until the time when God revealsJesus from heaven. In His own time:The revelation of Jesus will be accord-ing to His plan. We must not worry our-selves about the time of His coming sincethis is His business, not ours. Christians,therefore, should focus on preaching thegospel to the lost, not on endless specu-lations concerning the date when Jesuscomes. King of kings, and Lord of lords:When Jesus ascended to the right handof the Father, He began His reign overall things (Dn 7:13,14; Ep 1:20-22; 1 Pt3:22; see comments 1 Co 15:24-28). Heis now King of all the kings of this world.He is Lord of all lords (See Is 9:6,7; Zc9:9,10; Mt 2:1,2; 27:37; 28:18; Lk22:29,30; 23:37,38; Jn 1:49; 13:3; 17:2;1 Pt 3:22). Though we do not now seeall things in subjection to Him, He stillreigns over all things (Hb 2:8). Thosewho have submitted to His kingdom reignare members that make up His body, thechurch. Therefore, the universal churchis the assembly of those throughout theworld who have submitted to the reignof Jesus over all things (See commentsMt 6:9,10). We must keep in mind that

Jesus’ kingship and lordship extend be-yond the submitted (the church). Jesusis head over all things (Ep 1:21-23). EvenSatan is a subject of His kingdom reign,though Satan exists in rebellion againstall King Jesus would have him do (1 Pt3:22).

6:16 Who only has immortality:Jesus as God was in eternity with Godbefore the creation of the world. How-ever, immortality refers to the resurrectedbody of Jesus that was raised never todie again (4:10; Rm 6:9; compare Ph3:21; 1 Jn 3:2). Since Jesus is immortalin His resurrected body, then He has theright and power to give immortality tothose who obey Him (Jn 5:21,26; 1 Jn5:11,12,20). Eternality is characteristiconly with God, for nothing exists foreveroutside His presence and control. Thosewho would seek to be immortal, there-fore, must seek the source of immortal-ity. That source is God through Jesus(See comments 2 Th 1:6-9). No man canapproach: Jesus is now with the Fatherin light (1 Jn 1:5; 2:1). The light is unap-proachable simply because no man cantranscend his mortal state of being in or-der to become as God who is eternal (See1:17; Jn 1:18; 4:24; 6:46; Cl 1:15). How-ever, when Jesus comes again, we willsee Him and be as He is (1 Jn 3:2). It isfor this reason, therefore, that we mustapproach God through Jesus (See Rm8:34; 1 Jn 2:1).

6:17 Rich ... not be high-minded:Reference here is to rich disciples. Therich often separate themselves from thosethey perceive in their minds to be seek-ing their wealth. They thus separate



themselves from the poor and often de-velop a spirit of arrogance because oftheir riches. It is difficult for them to con-descend to men of lower financial estatebecause they have allowed their richesto separate them from others. Uncer-tainty of riches: The rich man often de-velops the attitude that there is securityin riches. His faith in God diminishes ashe exalts his security in riches (See Rm11:20; 12:16; compare Pv 23:5; Jr 9:23;48:7; Mt 6:19-34; Lk 12:21). In contrastto the insecurity of riches, one must trustin God who has created the world for thesustenance of the Christian. The mate-rial world was not created in order to pro-vide an opportunity for the Christian toconsume things upon his own lusts. Itwas created in order to be understood byman to be a temporary sustenance forman while he is in the flesh (See Ec5:18,19).

6:18 Because rich brothers do havea talent for earning money, they shouldseek to use their riches to (1) be goodworkers, (2) do good deeds, (3) be will-ing to share, and (4) help the poor (SeeAt 20:34,35; Rm 11:20; 12:16; see com-ments Ph 4:11-13). In having riches, therich often distance themselves fromhands-on ministry. Good works is notsomething that one can have hired done.Good works involve personal encounterswith people, and thus the rich are herecautioned that they do not distance them-selves from personal involvement in thelives of others. At the same time, thepoorer disciples must help the rich dis-ciples to maintain community with themin the good works of the church. The

poorer disciples must never take advan-tage of the rich disciples because they areenvious of the wealth of the rich.

6:19 In carrying out in their lives thepreceding works, wealthy disciples willdevelop a solid spiritual foundation of agood character that is fit for eternal dwell-ing. It is not that wealthy brethren havethe opportunity to buy themselves intoheaven (Mt 6:20; Lk 16:9). Their richesprovide the opportunity for them to learnthe character of giving. Those who arerich, and yet do not learn to give, cannotdevelop characters that are prepared forheavenly dwelling. It is not wrong forwealthy brethren to remain wealthy. Paulis not advocating that any brother givehimself into poverty or even give in or-der to equalize his standard of financialstatus with every other brother (Comparecomments 3 Jn 1-8). He is saying thatthe ability of some to generate wealthoffers them the opportunity to excel inthe ministry of giving. Poorer disciplesmust never expect that the rich shouldgive themselves into financial equalitywith them. Paul began this section by say-ing that as long has he had shelter andfood, then one was to be content with whathe had (6:6-8). When those who have lessare content with what they have, then theywill not envy those who have more.

6:20 Paul concludes his letter toTimothy with deep feelings that Timo-thy be cautious about keeping what hasbeen entrusted to him (2 Tm 1:14; com-pare Gl 1:6-9; Rv 22:18,19). In a cultureof distorted religious beliefs, Timothymust be wise not to be turned aside untofables. Falsely called knowledge: There



was evidently some Gnostic or sectarianintellectualism that was invading thechurch. These intellectuals hid behindthe cover of either science or philoso-phies that were the accepted beliefs ofthe day. However, the Holy Spiritthrough Paul calls these false sciencesand philosophies idle babblings and con-tradictions.

6:21 It seems that the great apostasyabout which Paul had earlier warned was

in the process of happening. Timothywas in the seat of false sciences and phi-losophies that puffed up men. Paul’s fi-nal warning to Timothy was that he notbe deceived into following after anythinking of men that would contradict therevealed word of God. As a messengerof the truth of God to men, he must bebold in his proclamation of the word ofGod.

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