December 18:1 Timothy 1-6

December 18, 1 Timothy 1-6

First Timothy intro from the ESV Bible: “First Timothy is one of three pastoral letters (including 2 Timothy and Titus) that the aging apostle Paul sent to those who would continue his work. Timothy was, in every way, Paul’s spiritual son. Young but gifted, Timothy had been assigned to lead the church at Ephesus—a church needing order in worship as well as doctrinal correction, plagued as it was by false teachers. Paul’s letter, likely written about a.d. 62–66, counseled the young man on matters of church leadership—from proper worship, to qualifications for overseers (elders) and deacons, to advice on confronting false teaching and how to treat various individuals within a congregation. Paul charged Timothy to live a life beyond reproach, giving believers a standard to emulate.” This is a long one and I wrote parts and utilized some commentaries on some other parts. A fantastic book to study and challenge tradition vs culture vs the Words of God...

1 Timothy 1 Greeting. Paul wrote this letter to Timothy, who was his true son in the faith. 

Warning Against False Teachers. Paul urged Timothy to stay in Ephesus and Pastor the saints there and correct the false teachers who “promote speculations rather than the stewardship from God that is by faith.” Instead, “The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.” Live right with God and live that out in love. Do not forget that Jesus came to save the sinners & the unholy and turn them into saints and holy through Him. 

Christ Jesus Came to Save Sinners. Paul is grateful to God for allowing him the opportunity to to serve the Lord. He used to be so against Christians. Then he received God’s mercy as he was ignorant of the Truth & he was overwhelmed by God’s love though Jesus Christ. Paul goes on, “But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life. To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.” This is the heart that we are to have, this kind of gratefulness. 

Paul challenged Timothy to stay the course and fulfill the prophecies spoken over him. As Paul was Timothy’s spiritual father, this would be of great encouragement. For those that have rejected the faith, “By rejecting this, some have made shipwreck of their faith, among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme.” Paul did not mince words and step over sin - he called it out and dealt with it.

1 Timothy 2 Pray for All People. Paul encourages Timothy & us to pray for all people. From the lowly to the royalty. “This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time.” Does that make sense on why we should pray for them? They need to know the Truth and you are a part of that though prayers and obedience. 

Then Paul gets into some material that causes some division in today’s churches. He says this, “I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness—with good works. Let a woman learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.” Our attitudes in prayer must be reverent to God. It is not so much about a position of prayer, but a heart that wants to please God. Moving on, many people think that Paul was against women, this is not true. I know that this is long, but the New American Commetary does a great job breaking down these Scriptures. The history and culture is also touched on - worth the read or I would not post it.

“Although Paul discussed dress, his true emphasis was not merely that women should dress modestly but that genuine ornamentation is not external at all and consists of an attitude of commitment to good works. To dress “modestly” demands that the women dress tastefully and not provocatively. The term “dress” (katastolē) describes the outward deportment of the women as expressed in the clothes they wear. To practice “decency and propriety” demands that the women not flaunt their wealth or their beauty. The former word shows reserve in matters of sex, and the latter word indicates a mastery of the appetites, particularly in matters of sex. The two terms refer to inner virtues.

The prohibition against “braided hair” or expensive jewelry or clothing prohibits a gaudy, showy display, not normal attention to neatness and good taste. Paul perhaps referred to a style in which “women … wore their hair in enormously elaborate arrangements with braids and curls interwoven or piled high like towers and decorated with gems and/or gold and/or pearls.” At best such a style demonstrates pride and self-centeredness and should not be the concern of Christian women (cf. 1 Pet 3:3). The fact that some Christian women could afford gold or pearls indicates that the Ephesian church had some members of substantial wealth (cf. 1 Cor 1:26–28). Acceptable standards of modesty will vary with place and generation, but Paul wanted the women to cultivate the fear of God rather than vanity.

2:10 Paul urged the women to produce good works instead of devoting attention to mere physical appearance. Some women in Ephesus had a desire to fulfill their sexual urges in any manner (2 Tim 3:6) and probably expressed this in their dress. Paul warned against indulging these drives and appealed for good works. This is healthy teaching for godly women.

Paul later would explain that the good works he had in mind must first appear in the home (1 Tim 2:15; 5:9–10, 14). Ward aptly says that the women are to show their religion not by “barefaced dazzle but character and conduct.” The “good works” Paul demanded represent more than a performance of general benevolence, for they include an appeal to a reverent godliness (2 Tim 3:5) which begins in the home.

The Ephesian women in these passages doubtless were wealthy. Their costly clothing, ornate hairstyles, and expensive jewelry suggest luxuries only the wealthy could afford. There is evidence from outside these passages that wealthy, prominent women were among those converted under the preaching of Paul (Acts 16:15; 17:4, 12). Peter’s description of the women in the churches of Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Pet 3:3) also suggests that some of the women were wealthy. Barnett points out that the leading women of Roman imperial society were wealthy, politically powerful, patronesses of the arts, and educated; and he feels that it is likely these wealthy women in the Ephesian congregation had the same characteristics. The probability is that the presence in the church of prominent, powerful women called for comment by Paul on their dress, adornment, and behavior. Barnett says:

This does not mean, however, that the teaching in these Petrine/Pauline passages is thereby limited in application to wealthy/educated women. The presence of wealthy women in church was a historical catalyst which raised the more general question. Problems posed by women from this socioeducational background created the need to address these questions in broader ways, as relating not merely to wealthy women, but to women and wives in general. This Paul does in the passage under discussion.

Church Activity of the Women (2:11–12)

The church life that this section presupposes allows more congregational involvement than most twentieth-century churches practice. Probably varied speakers arose to teach, exhort, and prophesy; and in this situation Paul commanded that the women learn. Women may have rudely interrupted speakers, and Paul found it necessary to confront this insubordination as well as the previously mentioned immodesty.

2:11 Paul’s words here spotlight a role women are to play in church meetings. They are to learn spiritual truth. Lenski suggests that the use of the singular “woman” indicates that the issue concerns all women and not merely wives. Paul’s command that the women “learn” reflects Christian practice which differed from the customs of Judaism. Judaism would enforce physical silence on women without concern for their growth in knowledge. At this point Paul was not borrowing from his Jewish heritage but was reflecting as a Christian a greater appreciation for the role of women in spreading the gospel. Paul’s commands encourage the women to give attention to God’s message in order to learn the essentials for Christian growth and development.

Paul specified two features about a woman’s attitude in learning. First, she was to learn in “quietness.” The word hēsychia emphasized the attitude or spirit with which the woman was to learn and prohibited her dashing about as a busybody (5:13). Paul was not demanding physical silence but a teachable spirit. Second, she was to learn in “full submission.” Paul was not specifying to whom the submission was due, but it at least included the leaders of the congregation, who were responsible for giving instruction in doctrine. The submission did not demand a surrender of the mind or conscience or the abandonment of the duty of private judgment. It was a warning against abusing the leadership of the congregation by disrespectful, boisterous actions.²⁸

2:12 Paul referred to activities in the public meetings of the congregation, and he continued to speak of females in a primarily generic sense. The role of these women as wives and mothers, however, was not far from Paul’s mind. His comments call for three observations.

First, Paul did not permit a woman to teach. He used the Greek present tense for “I do not permit” (epitrepō). This tense indicates that Paul was delivering authoritative instructions for the situation he encountered at Ephesus, but it is tenuous to decide for or against the permanence of Paul’s injunctions based on the evidence of tense alone.

Teaching involved official doctrinal instruction in the Scriptures (1 Tim 5:17) and was a task delegated to the pastor-teacher (Eph 4:11). The heavy emphasis in the Pastorals on proper doctrine (1 Tim 1:10; 4:6, 13, 16; 6:1, 3; didaskalia) implies the need for a trusted source of doctrine. The fact that Paul next discussed the elder/overseer (3:1–7) who needed to be “able to teach” may have indicated that he viewed the occupant of the position as the official declarer of doctrine. Doubtless, the immediate occasion for Paul’s prohibition against teaching by the Ephesian women was due to their gullibility and instability (1 Tim 5:11–13; 2 Tim 3:6–7). However, Paul consistently refrained from appointing a woman to a place of authoritative teaching responsibility in a congregation.

Second, Paul did not permit a woman to “have authority over” a man. This rare word (authenteō) occurs here only in the New Testament, and its meaning is greatly disputed. The best evidence suggests that it refers to the authority a teacher has over those who are learning.

Why would it have concerned Paul if the teacher were a woman? Two reasons may have been in his mind. The first stems from the likelihood that the women would have authority over any other elder/overseer in the congregation. If the elder/overseer were under the authority of the woman teacher in the church, it could hinder his ability to manage his household in private; and hence it could hinder his ability to manage the church of God (1 Tim 3:4–5). Barnett points out that the submission of the elder/overseer to the woman teacher would limit his ability to serve as a role model to other married men in the church and could prove to be a liability.

A second reason may be related to Paul’s concerns about marriage and the raising of children. There is evidence in 1 Timothy that some women were neglecting their roles as wives and mothers (1 Tim 5:11–15). Paul may have feared that a combination of personal ambition and the demands of the office of elder/overseer would prevent the women from serving effectively as wives and mothers. He was perhaps taking steps to prevent this situation from developing further. Nothing in Paul’s words need be seen as a suggestion that women were incompetent to serve in the office of elder/overseer. His concern was for marriages in the church and the mothering role.

Third, Paul wanted the women to “be silent” (lit. “to be in silence”). The word for “silence” is identical to “quietness” in v. 11 and calls for the women to demonstrate a teachable spirit. Most modern translations suggest Paul intended that the women show their teachable attitude by remaining physically quiet (cf. “she must keep quiet,” Williams). It is more likely that Paul was banning disruptive behavior rather than enforcing complete silence on women in worship settings. (See 1 Cor 11:5, where Corinthian women prayed and/or prophesied.)

The role of the teacher mentioned in this passage is most closely linked with the office of the pastor or senior pastor in contemporary churches. The normative principle behind Paul’s directive is that the woman should not carry out the role of senior pastor. This does not amount to a prohibition against a woman’s teaching or against her ministry to men. The New Testament has examples of significant teaching roles by women (Acts 18:26—both Priscilla and Aquilla were involved; Titus 2:3–4; 2 Tim 1:5; 3:15—women teach the faith to other women and children; 1 Cor 11:4–5—women prayed and prophesied). Paul was not suggesting that the woman is incompetent to occupy the role of pastor/teacher. His concern related to the effect the woman’s position would have on marriages in the church and on the value of the mothering role. Paul would assert the value of the role of motherhood in v. 15. For additional discussion on the normative principles of this passage, see Excursus 2: Women in Ministry.

An Explanation of Paul’s Appeal (2:13–14)

Paul elaborated on the reasons for his appeal to allow the woman to learn in submission but not to teach.

2:13 Using the biblical history of creation from Gen 2, Paul argued that Adam was chronologically prior to Eve. The fact of the chronological priority of Adam was established before the fall of humankind and the subsequent entrance of sin. The fall of humankind would not alter Adam’s chronological priority. The chronological priority of Adam becomes the support of Paul’s command that the women were to show a spirit of attentiveness to learning and were to avoid an attempt at domineering men. In 1 Cor 11:8 Paul had inferred the dependence of Eve from the chronological priority of Adam. Paul apparently felt that the spiritual privileges of men and women in Christ (Gal 3:28) do not negate differences due to creation. The designation of Adam as “formed first” reflects the Jewish practice of primogeniture, where the firstborn male inherited a double portion of the inheritance and the responsibility of leadership in the home and in worship (Deut 21:15–17). Paul’s point was that Adam’s status as the oldest carried with it the leadership role suitable for the firstborn son. Paul transferred this quality of leadership role in the congregation to the male.

What Paul seems to have suggested is that a woman’s assumption of the role of teacher would make her an overseer and would overturn the principle of headship in marriage (1 Cor 11:1–8), jeopardizing the God-ordained foundation of husband-wife relationships in marriage. Paul did not want the practices of the church to weaken marriages in any way.

2:14 Paul’s additional explanation for his prohibition concerning women’s teaching in v. 12 relates to the history of the fall in Gen 3. Paul saw Eve as the representative woman who broke God’s law due to Satan’s deception. In describing Adam, Paul denied that he was deceived. In describing Eve, the apostle used an intensive form of the same verb employed in reference to Adam. Williams translates it as “utterly deceived.” Paul saw Eve as thoroughly duped by the serpent. His use of the Greek perfect tense for “became” suggests that Eve passed into a state of sin and remained a sinner. What was Paul declaring about Adam and Eve?

Paul’s favorable comments on women as teachers (2 Tim 1:5; Titus 2:4) seem to rule out the likelihood that his intent was to characterize all women as naive and gullible. The Ephesian women may have been credulous pawns in the hands of false teachers, but Paul knew most women were not. Nor was Paul commending Adam while disparaging Eve. Paul had made clear his view of Adam’s guilt in Rom 5:12–21. Eve listened to Satan and fell for the vanity of his promises. Eve let herself be betrayed by the serpent and fell into the condition of a sinner (cf. 2 Cor 11:3). Adam listened to her and sinned with his eyes open. Paul’s point was that men, including those in Ephesus, are more susceptible to mistake and error when they carelessly surrender leadership to the woman.

A Promise for Obedient Women (2:15)

2:15 Paul expressed a promise for those women who showed obedience, but few verses have caused such vexing problems for interpreters.

To arrive at the proper understanding, it is important to observe that Paul used the Greek word for “saved” in the spiritual sense of obtaining the forgiveness of sins. The NIV translation obscures the fact that Paul made a subtle shift from Eve to “the women” in Ephesus in v. 15. Paul used the feminine singular “she” or perhaps “a woman” instead of the plural “women” in the first part of v. 15. His shift back to the plural “they” at the conclusion of the verse applies the words to all the Ephesian women. Paul employed the term “childbirth” as a synecdoche for that part of the woman’s work that describes the whole. Paul’s words are a reminder that a woman’s deepest satisfaction comes from her accomplishments in a Christian home. Paul was teaching that women prove the reality of their salvation when they become model wives and mothers whose good deeds include marriage and raising children (1 Tim 5:11, 14). His words contain an implicit warning that the wealthy women in Ephesus were not to aspire selfishly to the office of teacher or overseer. Paul may also have been aiming a blow at the false teachers who had disparaging views about sex (1 Tim 4:3). His comments assume (cf. Gen 3:16) that motherhood is a divinely appointed role.

Four other possibilities for interpretation appear. No serious interpreter accepts the first alternative that Paul promised women salvation by their having children. A second interpretation is suggested by the translation of the 1978 edition of the NIV: “Women will be kept safe through childbirth.” The fact that even Christian mothers sometimes die in childbirth would nullify this as a viable interpretation. A third view sees a reference to the birth of the Messiah in the verse. The word “childbirth” follows an article in the Greek so that an acceptable reading of the phrase may be “the childbirth,” Mary’s giving birth to Jesus in the virgin birth. However, Paul located the salvation event in Jesus’ death (2:6), not in his birth. Also the noun “childbirth” refers to the act of bearing children, not to a single birth of a child. Fourth, Paul may have meant that women would avoid the errors of vv. 11–12 by childbearing, but giving birth to a child does not necessarily affect a woman’s theology (other than increasing her understanding of suffering and may also awaken awe at God’s gift of life and her sharing in it [cf. Gen 4:1]).

Fulfillment of motherhood alone does not assure the woman salvation, for she must continue in faith, love, and holiness combined with good judgment. It is assumed that such a woman has the faith that will activate her love and holiness so that her salvation does not spring from works alone. Paul’s words spotlight the importance of the domestic role for the woman. They do not preclude the possibility that a woman can serve as a model wife and mother while also adding to the family income. No wife (and no husband) should permit career opportunities to precede domestic commitments.⁴³

Summary. Paul faced a problem in Ephesus because some church leaders had lost any semblance of godliness. They were apparently influencing women to follow them in their practice of contentious, self-seeking rebellion. The women in Ephesus had neglected home responsibilities and had selfishly tried to claw their way to a position of dominance in the local church. Paul wanted to see the practice of serious Christianity make a return to Ephesus.

The need for saints has scarcely ever been more evident than it is today. In a world that alternates between viewing Christianity with a sneer and a yawn, only saintly (godly, unselfish, consistent, sacrificial, courageous) living can make an impact on our society. Both men and women must assume places of responsibility in the home. Further, both must respond to one another with mutual respect and love and must demonstrate the behavior of servants of Christ rather than that of contenders for ecclesiastical office.”

An incredible bunch of insights from Bakers Commentary on “The Dignity of Women in the Pauline Epistles (1) He mentions with favor the following, to many of whom he sends greetings: Phoebe, Prisca, “Mary,” Tryphena and Tryphosa, Persis, Julia, the sister of Nereus, Apphia, Lois and Eunice (see Romans 16; Phil. 4; 2 Tim. 1; Philemon).

(2) He employs women in the service of the gospel (Rom. 16:1–3; Phil. 4:3); specifically, the older widows (1 Tim. 5:9, 10), deacons’ assistants (1 Tim. 3:11), women who are able to support others (1 Tim. 5:16). Cf. what the book of Acts says with reference to Lydia (16:14, 40), Dorcas (9:36), Mary, the mother of John (12:2), and the daughters of Philip (21:8, 9).

What a difference between the status of women in the early church, on the one hand, and in the Qumran sect, described in the Dead Sea Scrolls, on the other. In the church women were given an honorable status. In the Qumran sect women played hardly any part. See Millar Burrows, op. cit., pp. 233, 244 and 333.

(3) He emphasizes that “in Christ” there is neither male nor female (Gal. 3:28). In relation to him there is perfect equality.

(4) He recommends marriage, even for widows, and he praises the joys of Christian wifehood and motherhood (1 Cor. 7:39; 1 Tim. 5:14; then 1 Tim. 2:15; 4:3). There are circumstances, however, under which Paul considers it better “not to marry” (1 Cor. 7:26, 27).

(5) Anyone who maintains that Paul holds women in low esteem should read the following passages. If they are honestly interpreted, one will have to admit that in many ways no man is ever able to bestow upon a woman the full honor which according to Paul’s teaching should be bestowed upon her:

“For the unbelieving husband is sanctified through his wife, and the unbelieving wife is sanctified through her husband” (1 Cor. 7:14).

“The wife does not have power over her own body, but the husband has; and similarly, the husband has no power over his own body, but the wife has” (1 Cor. 7:4).

“The woman is man’s glory” (1 Cor. 11:7).

“In the Lord neither is woman without (the) man, nor is man without (the) woman” (1 Cor. 11:11).

“Husbands, love your wives, even as Christ also loved the church, and gave himself up for it; that he might sanctify it … Even so ought husbands also to love their own wives as their own bodies.… Let each one of you love his wife as he loves himself; and let the wife see to it that she respects her husband” (Eph. 5:25–33).”

1 Timothy 3 Qualifications for Overseers. It is noble for a man to want to be an overseer of the church. There are qualifications to this role:

1. “He must be above reproach, the husband of one wife
2. Sober-minded
3. Self-controlled
4. Respectable
5. Hospitable
6. Able to teach
7. Not a drunkard
8. Not violent but gentle
9. Not quarrelsome
10. Not a lover of money. 
11. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church? 
12. He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. 
13. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil.”  

These are the qualifications for an overseer. To be a Deacon…

Qualifications for Deacons. There is another list of qualifications to be a Deacon:

1. “Must be dignified
2. Not double-tongued
3. Not addicted to much wine
4. Not greedy for dishonest gain. 
5. They must hold the mystery of the faith with a clear conscience. 
6. And let them also be tested first; then let them serve as deacons if they prove themselves blameless. 
7. Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things. 
8. Let deacons each be the husband of one wife, managing their children and their own households well. 
9. For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.” 

The Mystery of Godliness. Is the revelation of Jesus Christ.  

1 Timothy 4 Bakers Commentary for the summary of the remaining chapters: “Though the Christ be ever so exalted (see the close of Chapter 3), and the church ever so glorious, apostasy is just around the corner. The instigators are the seducing spirits who invade the hearts of deceivers. These deceivers will forbid people to marry, and will order them to abstain from certain foods, as if salvation could be attained by practices such as these, practices, moreover, which detract from Christ as the one and only Savior. As to the foods in question, these are excellent because God created them and because he in answer to our prayers consecrates them.

Timothy, in combating such developing errors, which will grow worse and worse, must make himself strong. Hence, he must use positive weapons. He should not concentrate his attention and energy on myths. Rather, he should nourish himself on the words of faith, and continue steadfastly in the public reading of Scripture, exhortation and teaching.

Yes, let Timothy train himself for godly living. Positive living and positive teaching are the best means of spiritual self-development and also the best weapons against error. As to this training for godly living, it confers a blessing far greater than physical training can ever confer. It brings everlasting life, which is a boon for the present and for the future. If Paul and his helpers had not been thoroughly convinced of this, they would not have labored so hard. But they have placed their complete confidence in a God who will not disappoint them, for he is the God of love. He preserves not only man and beast but especially his people. Let Timothy then attend faithfully to his ministerial duties. Let him conduct himself in such a manner that no one will look down upon him, thinking, “He is still so young.” By using to the full the gift which he received when he was ordained, and by being absorbed in such things as the public reading of Scripture, exhortation, and teaching, he will save both himself and those who hear him.

Note especially the words:

“While physical training is of some benefit, godly living is of benefit in every way.”

The Greeks worshiped at the shrine of beauty and physical culture. Long before the days of Paul they had already established their Olympian, Isthmian, and Pythian games. In Paul’s time contests of this character were held in many of the Roman provinces.

Now in this comparison between the value of bodily training and the value of training in godly living, one important item must not be overlooked. Physical exercise, especially with a view to partaking in the public contests, was closely connected with pagan religion. In fact, in the popular mind, the two were almost inseparable. The Olympian games were held in honor of Zeus; the Isthmian games in honor of Poseidon; and the Pythian in honor of Apollo. Roman athletic contests were preceded by processions in which the statues of the gods were carried on beautiful chariots. Their most important contests were held in honor of such gods as Jupiter, Apollo, Diana, etc. And even in connection with the execution of criminals in the amphitheater the stories with reference to the pagan deities were often made vivid to the public and re-enacted in the manner in which the death-sentence was carried out. On this whole subject see Everyday Life in Ancient Times, published by the National Geographic Magazine, pp. 209, 227; also Erich Sauer, In the Arena of Faith, Grand Rapids, 1955, pp. 30–68.

In view of all this, is it any wonder that Paul says, “Physical training is of some benefit.” It benefited the body, to be sure. Before it could even contribute in its own small way to the welfare of the soul, it would have to be placed in an entirely different context.” Powerful words as our society places so much emphasis on physical training and neglects spiritual training.

1 Timothy 5 “As to those members who are in need of pastoral counseling or correction, you (Timothy) should deal with them as their age and sex requires: Admonish an old(er) man as you would a father, young(er) men as brothers, old(er) women as mothers, young(er) women as sisters in all purity.

As to widows and their distress, those who are really destitute should be honored and assisted in every way. They should receive both moral and physical support. The Object of their constant hope and prayer will by means of the church provide for them.

However, there are also widows who have children or grandchildren that can support them. These should discharge that debt which they owe to those who brought them up. God is pleased with this. If they neglect their duty, they are worse than infidels. It is the widow who has no means of support who should be assisted by the church.

There are some widows, however, who are living luxuriously. These, though physically alive, are spiritually dead. It is not even necessary to add that such widows do not deserve to be honored by the church. Constantly stress these regulations regarding the duty of the church and of children and grandchildren toward widows.

Now as to widows and their work, in order to qualify for such work as giving good counsel to younger women, preparing them for baptism, taking them to communion, giving guidance to orphans, etc. (this is a conjecture as to the nature of their work), such widows must not be less than sixty years of age, must have been faithful wives, wise mothers, good hosts, kind benefactresses; in fact, must have given proof of fitness for such a position.

For this type of work you must not engage young widows, for experience has shown that in many cases these become restless and break the work-pledge which they have made to the church, thereby incurring guilt. Also, they often place social affairs above kingdom-affairs, so that when they make the rounds of the various homes, ostensibly to help and to guide, they actually do nothing but gossip and meddle in other people’s affairs. Thus they do more harm than good, and scandals will arise. Now these should be prevented by all means. Hence, instead of being engaged for such kingdom-work, let young widows fulfil their natural desire. When a good opportunity presents itself, let them marry again. Let them have a family and manage it properly. This is honorable, and will remove suspicion and slander. It is necessary that I add this, for I know of certain widows who have turned aside from the honorable course in order to follow Satan.

Nevertheless, this does not mean that for young widows there is no opportunity to perform kingdom-work. There is work for everyone, also for every woman. For example, if there be any believing woman of means, who stands in some relation of responsibility toward widows in distress, let her assist them, so that the church may not be burdened but may be better able to help those widows who are not being supported by anyone.

As to elders and prospective elders, note the following:

An elder should be honored for the sake of his office; and he should receive double honor if he does his work well. This holds with special emphasis with respect to “ministers,” men who labor in preaching and teaching. Respect them highly and provide generously for them, for the Scripture says:

“A threshing ox you shall not muzzle” (Deut. 25:4)

and

“Worthy of his pay is the worker” (Luke 10:7).

As to an accusation against an elder, it should not even be entertained unless it is supported by two or three witnesses. But if the wrong has been definitely established, the man who committed it must be reproved in the presence of the entire consistory, so that the remaining elders may become filled with godly fear of wrong-doing. Now in connection with all such matters I charge you in the sight of God and of Christ Jesus and of the elect angels that you observe these instructions without prejudice. You must never allow yourself to be influenced by subjective considerations. Do not be in a hurry to ordain a man. Then you will not be co-responsible for the wrongs which he may afterward commit. Keep yourself pure. (Incidentally, take care of your body also. No longer drink water only, but use a little wine for the sake of your stomach and your frequent ailments.)

In connection with men who are being considered for office, you need not be unduly concerned if you exercise due caution. In the case of men who are unfit, their sins, which render them unfit, are often evident even before an investigation into their character is begun; and if they are not evident before, they will become evident upon investigation. And in the case of men who are fit, their noble deeds, which show that they are qualified, are generally clearly evident even prior to investigation; and if not before, then afterward.”

1 Timothy 6 “Let as many as are under the yoke, namely, slaves, regard their own masters as worthy of all honor. Otherwise the blame will be placed on the gospel, and the name and doctrine of God will be evil spoken of. Those slaves who happen to be in the exceptionally privileged position of having believing masters should render exceptional service. The fact that their masters are brothers is no reason for these slaves to look down upon them. Let them rather bear in mind that these beloved ones will reciprocate the kindness of their slaves.

Keep on teaching and urging these things.

If anyone is a teacher of novelties—hair-splitting so-called “deductions” from the law of Moses, fanciful stories about ancestors—and does not chime in with the sound words of our Lord Jesus Christ, the doctrine that promotes true piety, such a man is blinded with conceit. Though he may boast about his superior “Knowledge,” in reality he does not know a thing. A morbid craving for controversies and word-battles has taken possession of him; and these, in turn, breed envy, wrangling, revilings, base suspicions, and mutual altercations between men depraved in mind and deprived of the truth. These men imagine that the real aim of being religious is to make a profit.

Now genuine religion, which exists when the soul is no longer empty but filled with grace and contentment, is actually profit-bearing. Material possessions, however, can never impart true riches to the soul, as is evident from the fact that no matter how rich a person may become in earthly goods, he will leave this world as devoid of them as he entered it. Hence, when we, believers, have nourishment and shelter, we shall regard these as sufficient.

But those who are eager to be rich fall into temptation and a snare and into numerous cravings. These cravings are senseless and hurtful because they defeat their very purpose. Instead of making men really rich and happy they make them poor and wretched, for they plunge men into ruin and destruction. For, a root of all the evils is the love of money; and some people, reaching out after it, have wandered away from the faith, and have pierced themselves with numerous pangs: unrest, worry, boredom, dissatisfaction, gloom, envy.

But you, O man of God, continue to flee away from such things as gold-hunger, envy, wrangling; and run after righteousness—the state of mind and heart which is in harmony with God’s law—, godliness, faith, love, endurance, gentleness. Fight the noble fight of the faith. Get a firm grip on that everlasting life to which you were called when on the occasion of your baptism you confessed the beautiful confession in the presence of those many witnesses who heard it. Do not be afraid to lose your life. Remember that your mandate is given and received in the presence of a God who is the Bestower and Preserver of life, and of a Christ Jesus who while testifying before that enemy of the truth, Pontius Pilate, made the beautiful confession. Therefore you also must courageously cling to your commission with respect to preaching and discipline; yes, you must stand guard over it so that it remains unsullied and completely free from every possibility of justified criticism. Keep it then until the day when our Lord Jesus Christ shines forth brilliantly, the day of his appearing. God himself will display that great event. He, moreover, is the blessed and only Sovereign, the King of kings and Lord of lords, the only One possessing immortality—not just endless existence but real life possessed eternally—, dwelling in light unapproachable, whom no human being has (ever) seen or is able to see; to whom (be) honor and strength eternal. Amen.

As for those who are rich in material possessions, charge them not to be uppish nor to have their hope fixed on the uncertainty of riches but on God, who richly provides us with everything for our enjoyment. Charge them to do what is good, to be rich in noble deeds, to be quick to give, ready to share. Remember: gifts are investments. Hence, these givers are really storing up a treasure for themselves. They will not have only a good conscience but also, when soul and body separate, an enthusiastic reception in the glories of heaven. What a solid foundation this will be for the age to come, particularly for the day of the final judgment. With respect to both body and soul they will then begin to enter upon the fullest enjoyment of that life which alone is life indeed and which will never end.

O Timothy, guard as a most precious deposit the gospel which has been entrusted to you. Turn away meanwhile from the profane empty-chatter and contradictions of what is falsely styled “Knowledge,” those endless myths and genealogies, those word-battles about the law. Remember that by making propaganda for it certain individuals have wandered away from the path of God’s redemptive truth. The grace of God be with you, and not only with you but with the entire Christian community in whose midst you dwell.”

To sum it all up: 

• We must run our lives and our churches according to the precepts of Christ and not on our opinion or tradition. 
• Our society places so much emphasis on physical training and neglects spiritual training - what an atrocity. We are more worried about our bodies than our souls. This should not be.