“Let no one despise your youth; instead, you should be an example to the believers in speech, in conduct, in love, in faith, in purity” (1 Timothy 4:12 HCSB).

The attribute of love represents one of the five areas of life where we should set an example for others according to 1 Timothy 4:12. As mentioned earlier, genuine love involves a Christ-oriented commitment to act in the best interests of others. Jesus illustrated this aspect of love in the New Testament gospel of John when He said, “…the greatest love is shown when a person lays down his life for his friends” (John 15:13).

1 Corinthians 13:4-7 provides some additional insight that can help us set the right example for others in this area…

“Love is patient and kind. Love is not jealous or boastful or proud or rude. It does not demand its own way. It is not irritable, and it keeps no record of being wronged. It does not rejoice about injustice but rejoices whenever the truth wins out. Love never gives up, never loses faith, is always hopeful, and endures through every circumstance” (1 Corinthians 13:4-7 NLT).

While there are many ways to express love, the action items given to us here in 1 Corinthians 13:4-7 will enable us to demonstrate sincere, authentic, Christ-like love in every situation. If we seek to measure our actions by this definition, we can be confident that we are displaying genuine love as we interact with others.

Faith: The next attribute from 1 Timothy 4:12 is faith. Genuine, Biblical faith is associated with the confident belief that God is who He says He is, and will do what He says He’ll do. One Biblical dictionary defines faith as “A belief in or confident attitude toward God, involving commitment to His will for one’s life.” ₍₁₎ However, the New Testament book of Hebrews provides us with the best definition of faith…

“Now faith is the assurance (title deed, confirmation) of things hoped for (divinely guaranteed), and the evidence of things not seen [the conviction of their reality—faith comprehends as fact what cannot be experienced by the physical senses].” (Hebrews 11:1-3 AMP).

Faith involves the confident expectation that God will act in a trustworthy manner to fulfill His promises even when external appearances may seem to suggest otherwise. This kind of faith serves as a defining quality of Godly life, for as Romans 1:17 tell us, “…it is written: ‘The righteous will live by faith'” (NIV). This makes faith something we possess and a lifestyle that characterizes the attitude of a God-honoring person.

(1) “Faith” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers

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“Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity” (1 Timothy 4:12 ESV).

While “youth” is a relative term, the idea behind 1 Timothy 4:12 is applicable to any stage of life: Don’t let others look down upon you. Set an example for them to follow. We can fulfill these directives if we seek to honor God in the five areas of life mentioned here…

Speech: This encompasses more than just profanity or inappropriate language. For instance, there are those whose lives reflect a never-ending barrage of complaints, criticisms, negativity, cynicism, and fault-finding. But instead of focusing upon these negative qualities, we would be better served to ask for God’s help in applying the words of Philippians 4:8 and Ephesians 4:29…

“…Fix your thoughts on what is true and good and right. Think about things that are pure and lovely, and dwell on the fine, good things in others. Think about all you can praise God for and be glad about” (TLB).

“Don’t use bad language. Say only what is good and helpful to those you are talking to, and what will give them a blessing” (TLB).

Life: This refers to our conduct and reputation among others, for one poor decision can instantly ruin a good name. In this respect, the Biblical message from 1 Peter 2:12 bears repeating: “…maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears” (NET).

Love: While we often associate love with an external display of affection, it also involves a Christ-oriented commitment to act in the best interests of others, even in the absence of an emotional feeling. For example, genuine love seeks to determine what is best for everyone in a given situation and expresses a willingness to defer to others whenever appropriate.

While the circumstances may change from person to person, we can often identify a loving response by answering the following question: “What is in the best interest of the people who are involved in this situation from God’s perspective?” Paul the Apostle expanded upon this idea in his Biblical epistle to the Philippian church…

“Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned not only about your own interests, but about the interests of others as well” (Philippians 2:3-4 NET).

We’ll continue our look at this attribute from 1 Timothy 4:12 next.

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“Command and teach these things. Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, and purity” (1 Timothy 4:11-12 NET).

Paul the Apostle advised Timothy to set an example that others could follow as he fulfilled his responsibilities within the church at Ephesus. A closer look at the word “example” offers some additional insight into Paul’s counsel and provides us with a personal application for our lives.

In the original language of this passage, the word translated “example” refers to a mark formed by an impact. It might also refer to a pattern or model from which copies are made. ₍₁₎ So much like the tooling used to make an impression upon a piece of metal or leather, Timothy was responsible to leave an imprint for Christ upon others and serve as a pattern for them.

This timeless piece of Biblical counsel is relevant to every age and culture. You see, one of two things often occurs in our relationships with others: either we are setting the example and influencing others or they are setting the example and influencing us. Paul understood the importance of setting the right example for others to follow, for he urged the members of the church at Corinth to “Imitate me, as I also imitate Christ” (1 Corinthians 11:1 CSB).

In much the same manner, we can say that everyone teaches and influences others by their example. Some teach others what to do and some teach others what not to do. The question is, which of these examples are we setting for our friends, acquaintances, and/or colleagues?

We can further personalize these verses by considering Paul’s mandate from this passage: “Don’t let anyone look down on you…” (CEB). This implies that we are responsible to ensure that our lives do not provide others with a legitimate reason to express disregard, indifference, or disrespect for the beliefs we hold as representatives of Christ.

While it may not be possible to change the opinions of others, we can work to ensure that we serve as good role models. For those who are in Christ, this involves setting an example for the believers as we read here in 1 Timothy 4:12. In addition, we should prayerfully strive to “Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God…” (1 Peter 2:12 NIV) in our relationships with those outside the Christian community.

(1) G5179 tupos https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g5179

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“These things command and teach. Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity” (1 Timothy 4:11-12).

The concept of “youth” in the New Testament era often served to identify those who had not yet reached forty years of age. Since Timothy was still within this category at the time of this letter from Paul the Apostle, he may have found it difficult to interact with older men and women in an authoritative manner.

Perhaps there were some who were dismissive of Timothy in view of his relative youth or he may have been reluctant to assert himself with older individuals. Either possibility would serve to explain Paul’s forceful directive within this passage.

However, Paul did not simply advise Timothy to assert himself and leave it at that. He also addressed the things Timothy needed to affirm and how he should affirm them. First, let’s consider Paul’s initial directive: “Command and teach these things” (RSV). So what did Paul mean in issuing these instructions?

Well, “these things” undoubtedly comprised the subjects that Paul has already addressed within this letter. Those would include…

• “…command certain people not to teach false doctrines any longer or to devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing God’s work—which is by faith” (1 Timothy 1:3-4 NIV).
• “…I ask that requests, prayers, petitions, and thanksgiving be made for all people. Pray for kings and everyone who is in authority so that we can live a quiet and peaceful life in complete godliness and dignity” (1 Timothy 2:1-2 CEB).
• “For there is one God, and there is one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5 ESV).
• “And I want women to be modest in their appearance. They should wear decent and appropriate clothing and not draw attention to themselves by the way they fix their hair or by wearing gold or pearls or expensive clothes. For women who claim to be devoted to God should make themselves attractive by the good things they do… I do not let women teach men or have authority over them” (1 Timothy 2:9-10, 12 NLT).
• “A congregation leader must be above reproach, he must be faithful to his wife, temperate, self-controlled, orderly, hospitable and able to teach” (1 Timothy 3:2 CJB).

We’ll begin our look at how Timothy was instructed to command and teach these doctrines next.

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“For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe” (1 Timothy 4:10 ESV).

Many sources offer valuable insights that can help us properly understand and apply this passage from 1 Timothy 4:10. For instance, some commentators focus upon God as “the Savior of all people” with an emphasis upon His grace and providential care…

“In this case, Paul may be using ‘Savior’ in a broader sense as ‘benefactor,’ as it was applied to Roman emperors: in His common grace, God lavishes generous provision on ‘all people’ or ‘on the just and the unjust’ (Matt. 5:45); but He focuses special, redemptive grace on ‘those who believe.'” ₍₁₎

“God is the Saviour of all men in the sense that all men depend on Him for all they have in the physical world—indeed all they have in any realm of living ultimately comes from God. Without God man would be lost physically—mentally—morally. This is true of all men, whether they recognize it or not. But most especially is this true of those who believe—for they know the source of all things in the life which now is, and of that which is to come.” ₍₂₎

Another Biblical scholar begins with God’s providential care and moves to an examination of this passage on an individual level…

“One could find in this statement the idea that God is the Preserver of the entire human race in the sense of His providential care. But the context, which brings in the idea of faith, seems to indicate that the idea of salvation from sin and the impartation of eternal life is the function here of God as Saviour. He is Saviour of all men in the sense that our Lord is ‘the Saviour of the world’ (Joh_4:42). He is the actual Saviour of those who believe, and the potential Saviour of the unbeliever in the sense that He has provided a salvation at the Cross for the sinner, and stands ready to save that sinner when the latter places his faith in the Lord Jesus.” ₍₃₎

Finally, one commentary expands upon the phrase “especially of those who believe”…

“Some claim this verse conflicts with other scriptural passages by teaching universalism (all individuals will be saved). However, ‘everyone’ refers to both Jews and Gentiles (all kinds of people rather than every single individual). The word ‘especially’ could be translated ‘namely.’ ‘Everyone’ equals ‘every believer regardless of ethnic background.'” ₍₄₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2160). Orlando, FL: Reformation Trust.

(2) Don De Welt, Paul’s Letters to Timothy and Titus, [Comment 4:10] College Press, Joplin, Missouri Copyright 1961

(3) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Timothy 4:9-11] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(4) Cabal, T., Brand, C. O., Clendenen, E. R., Copan, P., Moreland, J. P., & Powell, D. (2007). The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (p. 1804). Nashville, TN: Holman Bible Publishers.

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“This is a faithful saying and worthy of all acceptance. For to this end we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those who believe” (1 Timothy 4:9-10).

1 Timothy 4:9 presents us with another of Paul the Apostle’s “faithful sayings.” Whether verse nine represents a fitting conclusion to the previous verse or prepares us for what follows, the effect remains unchanged: this phrase alerts us to something important.

For instance, if we look ahead to 1 Timothy 4:10 we find a statement that requires careful consideration: “…we have put our hope in the living God, who is the Savior of everyone, especially of those who believe” (HCSB). At first glance, this passage may seem to promote Universalism or the belief that everyone will ultimately find salvation. However, that doctrine does not align with the following Biblical verses…

“For God will bring every work into judgment, Including every secret thing, Whether good or evil” (Ecclesiastes 12:14).

“But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who ‘will render to each one according to his deeds’: eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality; but to those who are self-seeking and do not obey the truth, but obey unrighteousness—indignation and wrath, tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek; but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek. For there is no partiality with God” (Romans 2:5-11).

“Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice and come out—those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned” (John 5:28-29).

So if God is the Savior of everyone (as we’re told here in 1 Timothy 4:10) but some will be judged and condemned, then how are we to reconcile these passages? Perhaps the easiest way to understand this verse is to say that any human being who comes to God through faith in Christ will be accepted by Him for He is “…the living God, who is the Savior of all men, and especially of those who believe.”

We’ll survey a range of commentaries that will help us gain a fuller understanding of this passage next.

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“For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come” (1 Timothy 4:8).

Although he is largely forgotten among many today, physical fitness and nutritional expert Jack LaLanne was a staple of American daytime television for decades beginning in the 1950’s. Over the course of his long career, Jack LaLanne presented fitness and exercise advice to millions through the television show that bore his name. His long list of physical accomplishments were truly astounding and he was the recipient of numerous awards and honors prior to his death at age 96.

Jack LaLanne’s Wikipedia entry also reveals several interesting references that describe his life and work. Some of those references include phrases that we often associate with subjects of a religious nature. For instance…

• “During his career, [LaLanne] came to believe that the country’s overall health depended on the health of its population, and referred to physical culture and nutrition as ‘the salvation of America.'”
• “In his own words, he was ‘born again’, and besides his new focus on nutrition, he began working out daily…”
• “Wearing his standard jumpsuit, he urged his audience ‘with the enthusiasm of an evangelist,’ to get off their couch and copy his basic movements, a manner considered the forerunner of today’s fitness videos.” ₍₁₎

Unfortunately, the “about” section of LaLanne’s website also concludes with a rather presumptuous statement: “…on January 23, 2011 at the age of 96, Jack LaLanne did pass away. He is now God’s personal trainer…” ₍₂₎

That brings us to our study of 1 Timothy 4:8. While Jack LaLanne’s achievements in health and nutrition undoubtedly helped many people, the benefit of his counsel did not extend beyond the limits of his earthly life. One source ties these divergent threads together with the following observation: “The benefits of bodily training are limited and transient when contrasted with the extensive and permanent benefits of godliness.” ₍₃₎

In the words of another source, “Paul did not dispute the significant medical benefits of physical exercise. ‘Limited’ means ‘for a little while’ (the benefits of exercise are only temporary). Spiritual training that produces godly character is more important since its results endure throughout the present life and in the life to come.” ₍₄₎

Thus as 1 Timothy 4:8 reminds us, “Bodily fitness has a certain value, but spiritual fitness is essential both for this present life and for the life to come” (Phillips).

(1) Wikipedia, “Jack LaLanne” Retrieved 21 December, 2020 from https://en.wikipedia.org/wiki/Jack_LaLanne

(2) jacklalanne.com, “About” Retrieved 21 December, 2020 from http://jacklalanne.com/about/

(3) Ryrie, Charles Caldwell, Ryrie Study Notes, [1 Timothy 4:8] © 1986, 1995 by The Moody Bible Institute of Chicago. Database © 2004 WORDsearch Corp

(4) Cabal, T., Brand, C. O., Clendenen, E. R., Copan, P., Moreland, J. P., & Powell, D. (2007). The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (p. 1804). Nashville, TN: Holman Bible Publishers.

Image Credit: Jack LaLanne, Photographer: Cliff Riddle, Hollywood, Public domain, via Wikimedia Commons https://commons.wikimedia.org/wiki/File:Jack_LaLanne_1961.JPG

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“But reject profane and old wives’ fables, and exercise yourself toward godliness” (1 Timothy 4:7).

This passage represents the second time Paul the Apostle has addressed the subject of spiritual fables in this letter to Timothy. For instance, 1 Timothy 1:3-4 earlier identified two examples of false doctrine: myths (or fables) and endless genealogies. In this context, a “myth” or “fable” refers to a legendary account or fabricated religious story. We could also expand this definition to include Biblical interpretations that have little or no basis in the text or context of a given passage.

As mentioned earlier, we can illustrate this idea for modern-day readers with the legendary claim that Jesus once traveled to India as a child and later taught what He learned as a result of that journey. Another fable involves the claim that Jesus fashioned birds out of clay when He was a boy and brought them to life. These mythical accounts are Biblically unsupportable and the latter account contradicts the testimony of Scripture. Yet these fables siphon the time and attention of those who would be better served by studying the genuine gospel accounts of Jesus’ life.

This problem likely represented an ongoing issue for the early church. For example, the Apostle Paul addressed this topic in another of his Pastoral epistles…

“…you must be severe when you rebuke those who have followed this false teaching, so that they will come to be sound in their trust and no longer pay attention to Judaistic myths or to the commands of people who reject the truth” (Titus 1:13-14 CJB).

The unfortunate reality is that many continue to invest countless hours in the study of “Godless legends” (GNB), “irreverent, silly myths” (ESV), and/or “myths fit only for the godless and gullible” (NET). While an awareness of such things may have limited value (as in the reference to the mythical events from Jesus’ youth cited above), they do little to promote true godliness as we read in here in 1 Timothy 4:7. Instead, that time would be far better spent if we prayerfully read, studied, internalized, and applied God’s Word.

So this verse reminds us of the need to familiarize ourselves with Scriptures in order to separate true doctrine from false doctrine. One of the very best ways to accomplish this involves taking the time to prayerfully read God’s Word each day. We will be well prepared to distinguish between true and false doctrine if we know what the Bible says and means through our personal interaction with the Scriptures.

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“If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which you have carefully followed” (1 Timothy 4:6).

Following the doctrinal teachings that preceded this passage, 1 Timothy 4:6 introduces a series of personal exhortations that will continue virtually unbroken throughout the rest of this letter. Putting these Biblical admonitions into practice will surely help anyone become a more God-honoring person. And while “…pointing out such things to the brothers and sisters” (NET) isn’t always popular or well-received, doing so will help make one “…a good minister of Jesus Christ.”

We should first note the reference to instruction in this passage. This reminds us that one of the primary responsibilities of a Pastoral leader (like Timothy) involves instructing others in the Word of God. This also brings us to a point of emphasis within the book of 1 Timothy: the importance of expository Biblical teaching.

It should go without saying that expository teaching should characterize most pastoral sermons. This approach is distinguished by a thorough explanation of each Biblical passage that seeks to communicate God’s Word in a way that others can understand, remember, and apply. As one source explains…

“Expository preaching involves the exposition, or comprehensive explanation, of the Scripture; that is, expository preaching presents the meaning and intent of a biblical text, providing commentary and examples to make the passage clear and understandable. The word exposition is related to the word expose—the expository preacher’s goal is simply to expose the meaning of the Bible, verse by verse…

An expositor cares little if his audience says, ‘What a great sermon’ or ‘What an entertaining speaker.’ What he truly wants them to say is, ‘Now I know what that passage means,’ or ‘I better understand who God is and what He requires of me.'” ₍₁₎

A church that emphasizes expository teaching from the pulpit (as opposed to topical messages that feature few or no Biblical texts) is well positioned to establish, build, and strengthen the faith of a congregation. Another source details the benefit of this approach with the following observations…

“Continual feeding on the truths of Scripture is essential to the spiritual health of all Christians (2Ti 3:16, 17), but especially of spiritual leaders like Timothy. Only by reading the Word, studying it, meditating on it, and mastering its contents can a pastor fulfill his mandate (2Ti 2:15). Timothy had been doing so since childhood (2Ti 3:15), and Paul urged him to continue (cf. v. 16; 2Ti 3:14).” ₍₂₎

(1) GotQuestions.org, What is expository preaching? Retrieved 23 December, 2020 from https://www.gotquestions.org/expository-preaching.html

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Ti 4:6). Nashville, TN: Thomas Nelson Publishers.

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“For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; for it is sanctified by the word of God and prayer” (1 Timothy 4:4-5).

Much like the first-century congregation at Ephesus, modern-day Christians must also wrestle with the proper application of various Biblical teachings in everyday life. In the New Testament era, that struggle often took the form of foods that were appropriate to eat. A conscientious believer could turn to Jesus’ teaching from the Gospel of Mark to help make good decisions in that area…

“‘Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them.’ After he had left the crowd and entered the house, his disciples asked him about this parable. ‘Are you so dull?’ he asked. ‘Don’t you see that nothing that enters a person from the outside can defile them? For it doesn’t go into their heart but into their stomach, and then out of the body.’ (In saying this, Jesus declared all foods clean)” (Mark 7:15-19 NIV).

If we were to paraphrase Jesus’ message from these verses, we might say that people are not defiled by the things they choose to eat. Yet, the Old Testament book of Leviticus also identified various foods that God pronounced as acceptable and unacceptable to eat. So how can we reconcile these seemingly irreconcilable teachings?

Well, we can first say that Jesus did not reject the Old Testament Law but rightly established that sin originates in the heart. For instance, a person who deliberately ate something unclean under the Old Testament Law was not defiled by the food itself. He or she was actually defiled by an insubordinate attitude (or “heart”) that led him or her to eat something that God prohibited.

Jesus thus tied the concept of defilement to the sinful thoughts and intents of our innermost being. Those internal thoughts and motivations are the real agents of defilement and they are what ultimately make us unfit for a relationship with God.

In making these statements, Jesus effectively ended all religiously-oriented dietary restrictions. While many cultures and individuals still observe these traditional restrictions, those constraints do not make us better or worse before God. As Paul the Apostle said to the Corinthian church, “…food will not commend us to God: neither, if we eat not, are we the worse; nor, if we eat, are we the better” (1 Corinthians 8:8 ASV). Nevertheless, as one commentator sadly observes, “…in every generation men arose who tried to be stricter than God.” ₍₁₎

(1) Barclay, William. “Enslavers Of Men And Insulters Of God (1 Timothy 4:1-5 continued)”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/1-timothy-4.html. 1956-1959.

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“forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth” (1 Timothy 4:3).

Earlier in 1 Timothy 4:1, Paul the Apostle issued a warning regarding those who will give heed to “…doctrines of demons.” Here in verse three, he will now go on to provide two examples of such doctrines.

The first involved a prohibition on marital relationships. Unfortunately, those who reject such relationships also reject some important Biblical teachings on that subject…

“And the Lord God said, ‘It is not good that man should be alone; I will make him a helper comparable to him.’ …Then the rib which the Lord God had taken from man He made into a woman, and He brought her to the man… Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh” (Genesis 2:19, 22, 24).

“He who finds a wife finds a good thing, And obtains favor from the Lord” (Proverbs 18:22).

“And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery. His disciples said to Him, ‘If such is the case of the man with his wife, it is better not to marry.’ But He said to them, ‘All cannot accept this saying, but only those to whom it has been given'” (Matthew 19:9-11).

So while celibacy may represent a legitimate calling, there is a difference between voluntary celibacy for some and mandatory celibacy for all. ₍₁₎ Furthermore, some might attempt argues that a prohibition on marriage does not necessarily involve a prohibition on sexual activity. However, that choice also carries its own set of Biblical admonitions.

We can view our second example in a similar manner: “…commanding to abstain from foods.” For instance, there are many who choose to abstain from certain foods for health reasons or a sense of personal conviction. However, it is quite another matter to promote dietary restrictions as a means of seeking favor with God or contributing to one’s salvation.

Since “…everything God created is good, and nothing is to be rejected if it is received with thanksgiving” (NIV), a God-honoring person has the liberty to enjoy a variety of different foods. In the words of one Biblical scholar, “It is just as demonic to repudiate the thankful and holy enjoyment of God’s material gifts as it is to abuse those gifts in ways contrary to His Word.” ₍₂₎

(1) See the discussion regarding marriage and celibacy beginning here for additional information

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2160). Orlando, FL: Reformation Trust.

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“influenced by the hypocrisy of liars whose consciences are seared” (1 Timothy 4:2 NET).

1 Timothy 4:2 offers a vivid word-picture in describing “…those whose consciences have been seared as with a hot iron” (NIV). One source provides us with several interpretive options for this passage…

“The precise meaning of this phrase is somewhat debated. Three primary interpretations are (1) the consciences of these false teachers are ‘branded’ with Satan’s mark to indicate ownership, (2) their consciences are ‘branded’ with a penal mark to show they are lawbreakers, or (3) their consciences have been ‘seared’ (i.e., totally burnt and desensitized) so that they are unable to notice the difference between right and wrong.” ₍₁₎

So this imagery depicts a person with a conscience that has been cauterized as if he or she had come into contact with a red-hot piece of metal. As anyone who has been burned in this manner can attest, a piece of skin tissue that has been cauterized can no longer feel anything. The Scripture quoted here from 1 Timothy 4:2 tells us that much the same can occur with our sense of right and wrong as well.

For instance, a person who knowingly does something wrong should expect to feel a sense of guilt. But a person who continues to engage in guilt-provoking behaviors may eventually reach the point where his or her conscience no longer functions as it should. In other words, a conscience that has been repeatedly burned in such a manner may eventually become as unresponsive as an area of cauterized skin. This can often lead to a destructive chain of consequences.

When someone’s conscience no longer provides a warning regarding small areas of inappropriate behavior, there may be very little left to stop that person from engaging in progressively damaging actions. Unfortunately, there are some (and perhaps many) who possess a conscience that has been disabled to the point where it no longer provides a warning regarding self-destructive behaviors.

This should serve to remind us of two important principles. First, we should prayerfully read the Scriptures daily to help fulfill the mandate given to us in Romans 12:2: “Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will” (NIV). It should also remind us of the counsel found in 1 Corinthians 15:33: “Do not be deceived: ‘Bad company corrupts good morals'” (HCSB).

(1) NET Bible notes on 1 Timothy 4:2 https://netbible.org/bible/1+Timothy+4

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“through the insincerity of liars whose consciences are seared” (1 Timothy 4:2 ESV).

This reference to liars here in 1 Timothy 4:2 alludes to the Ninth Commandment as recorded in Exodus chapter 20: “Thou shalt not bear false witness against thy neighbour” (Exodus 20:16 KJV). The context of this passage also serves to remind us that false teachers are often convincing liars who can easily deceive those those who aren’t diligent to study the Scriptures.

This emphasizes the need to follow the admonition given to us in the New Testament book of 1 Thessalonians: “Test everything. Hold on to the good. Avoid every kind of evil” (1 Thessalonians 5:21-22 NIV). The Biblical epistle of 1 John also emphasizes our responsibility in this area when it says, “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1 NIV).

We can add Jesus’ observation regarding the devil and his character to this list of references as well: “When he lies, it is perfectly normal; for he is the father of liars” (John 8:44). This helps explain why lying is wrong- it traces its origin to the nature of Satan, not God.

It’s also important to remember that the Scriptures identify God as a God of truth (Psalm 31:5) who does not lie (Titus 1:1-2)- and those who are untruthful in small things are likely to be untruthful in larger affairs as well. As Jesus noted in the gospel of Luke, “Anyone who can be trusted in little matters can also be trusted in important matters. But anyone who is dishonest in little matters will be dishonest in important matters” (Luke 16:10 CEV).

While lying often seems easier than telling the truth, there is price to pay for doing so. That price takes the form of doubt and uncertainty in our relationships and provokes distrust in our interactions with others. This serves to explain why the New Testament epistle of Colossians tells us, “Don’t tell lies to each other; it was your old life with all its wickedness that did that sort of thing; now it is dead and gone” (TLB).

We can honor God and gain the respect of others if we develop a reputation for honesty. In a world where truthful responses are often rare, we should make it our aim to “…speak the truth in love, growing in every way more and more like Christ, who is the head of his body, the church” (Ephesians 4:15 NLT).

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“speaking lies in hypocrisy, having their own conscience seared with a hot iron” (1 Timothy 4:2).

Having already established demonic activity as a source of false teaching in 1 Timothy 4:1, the following verse reveals the method in which those teachings are delivered: “Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron” (NIV).

In the New Testament era, the idea of “one who wears a mask’ was synonymous with the concept of hypocrisy. This term originated in the ancient Greek theatre to describe actors who used facial masks to portray different emotions. Over time, the word “hypocrite” became a derogative term that described anyone who wasn’t what he or she claimed to be.

Unlike some modern-day definitions of hypocrisy, this tell us that a hypocrite is not someone who makes a mistake or struggles to live a sincere, God-honoring life. Instead, a hypocrite is a “mask-wearer” or someone who knowingly and intentionally differs from what he or she appears to be.

It’s interesting to note that Jesus issued some of His strongest criticisms to the spiritual hypocrites of His day…

“Woe to you, experts in the law and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness” (Matthew 23:27-28 NET).

“Be careful not to do your good works in public in order to attract attention. If you do, your Father in heaven will not reward you. So when you give to the poor, don’t announce it with trumpet fanfare. This is what hypocrites do in the synagogues and on the streets in order to be praised by people. I can guarantee this truth: That will be their only reward. When you give to the poor, don’t let your left hand know what your right hand is doing. Give your contributions privately. Your Father sees what you do in private. He will reward you” (Matthew 6:1-4 GW).

One source makes a provocative observation regarding hypocrisy that we would do well to consider…

“It comes as a shock to some people that Satan uses professed Christians in the church to accomplish his work. But Satan once used Peter to try to lead Jesus on a wrong path (Matt. 16:21-23), and he used Ananias and Sapphira to try to deceive the church at Jerusalem (Acts 5). Paul warned that false teachers would arise from within the church (Acts 20:30).” ₍₁₎

(1) Warren W. Wiersbe, The Bible Exposition Commentary, 2:224, quoted in Constable, Thomas. DD Notes on 1 Timothy 2020 Edition [4:1-3] https://www.planobiblechapel.org/tcon/notes/html/nt/1timothy/1timothy.htm

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“Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits and demonic teachings” (1 Timothy 4:1 NET).

Under the inspiration of the Holy Spirit, Paul the Apostle identifies “spirits that lead one into error” and “teachings of demons” (Wuest) as two sources of false doctrine. While it is generally best to remain focused upon Jesus in the circumstances of daily life, we should not neglect the value of knowing who and what we are up against in the spiritual realm.

For instance, demons are angelic beings who have joined the devil in his rebellion against God. That rebellion is referenced in the New Testament letter of Jude where we read of “…the angels who did not keep their positions of authority but abandoned their own home…” (Jude 1:6) and in 2 Peter 2:4 where we’re told that “…God did not spare angels when they sinned…”

In addition to what we read here in 1 Timothy 4:1, the Scriptures also describe demonic beings as evil (Luke 7:21), unclean (Matthew 10:1), and wicked (Matthew 12:45). Thus, we should not be surprised by their association with deceptive teachings.

However, we should note that demonic beings are not the only sources of heretical teachings. For instance, some may promote false doctrine in an attempt to gain recognition, appease an audience, satisfy a need for approval, or avoid the potential consequences associated with telling the truth. Other false teachings may arise from the use of questionable sources or simply though ignorance, ineptitude, or inexperience. The point is that human sinfulness may also have a role to play in the spread of false teachings.

Nevertheless, 1 Timothy 4:1 tells us that demonic involvement with false doctrine is real and should be taken into account. For instance, consider Jesus’ message to the first-century church in the city of Thyatira as recorded in the New Testament book of Revelation…

“As for the rest of you in Thyatira who have not followed this false teaching (‘deeper truths,’ as they call them—depths of Satan, really), I will ask nothing further of you; only hold tightly to what you have until I come” (Revelation 2:24 TLB).

Judging from what we read in that passage, it appears that some within the Thyatiran church were attracted to “deeper spiritual truths” that had nothing to do with God or truth. Unfortunately, there are many who similarly believe that true “spiritual enlightenment” can be found in places other than God’s Word. Instead, the path to genuine spiritual understanding is illuminated when the Holy Spirit helps us understand and apply the Biblical Scriptures (John 16:13).

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“Now the Spirit explicitly says that in later times some will depart from the faith, paying attention to deceitful spirits and the teachings of demons” (1 Timothy 4:1 HCSB).

1 Timothy 4:1 presents us with a disturbing portrait, for those who “depart the faith” will knowingly or unknowingly follow “deceitful spirits and the teachings of demons.” Their example reminds us that there are some spiritual teachings that seem good but aren’t necessarily based in truth.

For instance, let’s take the very first Biblical example of a deceitful teaching as found in the Old Testament book of Genesis…

“Now the serpent was more crafty than any of the wild animals the LORD God had made. He said to the woman, ‘Did God really say, ‘You must not eat from any tree in the garden’?’ The woman said to the serpent, ‘We may eat fruit from the trees in the garden, but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.”

‘You will not surely die,’ the serpent said to the woman. ‘For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil'” (Genesis 3:1-5).

This exchange serves as a representative example of the danger revealed here in 1 Timothy 4:1. We can expose this danger by examining the proposition put forth by the serpent: “You will not surely die… your eyes will be opened, and you will be like God…” That assertion carried several implications that failed to accurately reflect God’s true character…

• First, it implied that God did something wrong because He didn’t tell the truth (“You will not surely die”).
• This led to the insinuation that God was withholding something good from humanity: “God knows that when you eat of it your eyes will be opened.”
• Those propositions were certain to prompt a further question: what was God’s motive in denying access to this fruit? Once again, the serpent was ready with a disingenuous response: God was concerned that Eve would learn that she could become like Him (“you will be like God”).

This line of reasoning may have seemed plausible but was actually rooted in an intent to deceive. The same may be true of any philosophy, belief. or ideology that fails to align with genuine Biblical doctrine. Some teachings may seem plausible but plausibility alone is a poor measure of spiritual truth. Biblical accuracy should be be our standard as we seek to evaluate any spiritual teaching.

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“But the Spirit says clearly that in later times some will be turned away from the faith, giving their minds to spirits of deceit, and the teachings of evil spirits” (1 Timothy 4:1 BBE).

While Christianity has always been faced with external opposition, we should note an important difference here in 1 Timothy 4:1. You see, the group identified in this passage is not comprised of people who were always outside the Christian community. Instead, this group is composed of professing Christians who will depart from a relationship with the one true God.

Before we continue with our look at this verse, it may also be helpful to first define our terms. For instance, this reference to “falling” or “turning” away from the faith finds its origin in a word that means “to desert, withdraw from one,” ₍₁₎ “to cause to depart,” ₍₂₎ or “fall away.” ₍₃₎ So much like a tenant who leaves a home or apartment, this word describes someone  who departs, relocates, or moves away from a position that he or she once held.

We should also note that these definitions are not associated with the heretical leaders that Paul the Apostle mentioned earlier in 1 Timothy chapter one. Then, as now, those leaders identified their true nature by virtue of their false teachings. Instead, this verse describes the potential effect of such teachings upon those who are exposed to them.

This passage also goes on to identify “the faith” as the point of departure for these individuals. In this context, “the faith” refers to the historic body of doctrine that corresponds with the Word of God. As mentioned earlier in our look at 1 Timothy chapter one, true doctrine represents a teaching that aligns with what we read in the Bible. False doctrine corresponds with something else.

This leads to a difficult question regarding those who fall away from the faith. On one hand, we might identify these individuals as “…professing or nominal Christians who associate with those who truly believe the gospel, but defect after believing lies and deception, thus revealing their true nature as unconverted.” ₍₄₎

However, a second commentator offers a different perspective: “It seems quite clear that Christians can stop believing God (Matt. 10:33; Mark 8:32; 2 Tim. 2:12; Rev. 3:8). _[a] This does not mean, however, that they will lose their salvation, since salvation is God’s work, not ours (John 10:28; Rom. 8:31-39; 2 Tim. 2:13). One of my professors at Dallas Seminary used to say, correctly, I think, ‘I believe in the perseverance of the Savior, but I do not believe in the perseverance of the saints.'” _{[b] (5)}

(1) G868 aphistemi Thayer’s Greek Definitions https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g868

(2) G868 aphistemi Vine’s Expository Dictionary of Biblical Words © 1985, Thomas Nelson Publishers

(3) See William Mounce, Mounce Concise Greek-English Dictionary of the New Testament. https://www.billmounce.com/greek-dictionary/aphistemi

(4) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Ti 4:1). Nashville, TN: Thomas Nelson Publishers.

(5) [a] See Theological Dictionary of the New Testament, s.v. “aphistemi, et al.,” by Heinrich Schlier, 1(1964):512-13. [b] S. Lewis Johnson Jr. Quoted in Dr. Thomas L. Constable, Notes on 1 Timothy 2020 Edition [E. The problem of apostasy in the church 4:1-5] https://www.planobiblechapel.org/tcon/notes/html/nt/1timothy/1timothy.htm

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“Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons” (1 Timothy 4:1 ESV).

As we consider the opening verse of 1 Timothy chapter four, we should recognize that Paul the Apostle was someone who once interacted with Jesus in His direct presence. In addition, Paul was a man who was personally appointed by the Lord to His position of apostolic authority. Because of this, it seems likely that Paul received a specific revelation regarding the apostasy mentioned in this verse through the direct agency of the Holy Spirit.

This may have been a fresh insight from the Holy Spirit or it may have been related to warning that Paul issued to the church at Ephesus some years earlier…

“For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears” (Acts 20:29-31).

This brings us to the timeline associated with this departure from the faith. While it may be tempting to link the term “later times” with “the end times,” many commentators note that the concept of “later times” incorporates the period ranging from the date of Jesus’ birth until His return. For instance, one source observes that “Apostasy will exist throughout that period, reaching a climax shortly before Christ returns (cf. Mt 24:12).” ₍₁₎

Another commentator offers an intriguing word-picture that serves to illustrate this concept…

“It has been more than 1900 years since Paul wrote to Timothy about the latter times, but he did not misunderstand his time or our own. History is not, and has not, been rushing towards a distant brink that would end this current order; even in apostolic times, history had reached that brink – and has run parallel to it since. As it turns out, the latter times describe a broad era, not a couple of years.” ₍₂₎

So much like a motor vehicle that is traveling perilously close to a dangerous cliff, those who abandon genuine Bible doctrine are always close to falling into a spiritual abyss.

While examples of such apostasy are likely to grow more prevalent as we approach the close of this chapter of human history, the need to guard against such things is applicable to any era.

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Ti 4:1). Nashville, TN: Thomas Nelson Publishers.

(2) Guzik, Dave, 1 Timothy 4 – God’s Man Of Truth And Integrity, (4:1) https://enduringword.com/bible-commentary/1-timothy-4/

Image Credit: David Lally / A57 – A dangerous road https://commons.wikimedia.org/wiki/File:A57_-_A_dangerous_road_-_geograph.org.uk_-_616076.jpg  Licensed under the Creative Commons Attribution-Share Alike 2.0 Generic license

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1 Timothy chapter four begins with the word “Now,” a transitional word that alerts us to the beginning of a new topic. You see, Paul the Apostle spent much of the previous chapter discussing the various qualifications for church leadership. Here now at the start of chapter four, he will go on to tell us why those qualifications are so important…

“Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons” (1 Timothy 4:1).

We would do well to pay close attention to this passage for it tells us that the clear, plain message of the Holy Spirit is this: some who profess to be Christians will abandon the faith. Notice that this verse does not refer to those who are hostile to Christianity or others who seek to attack the church from the outside. Instead, this passage identifies those who claim to be Christians and describes their defection from a relationship with the one true God.

We’ll discuss this departure from the faith at greater length in an upcoming study. However, we can introduce this subject by observing that the concept of abandoning (GNT) , turning away (CEB), or departing (ESV) from the faith is associated with the idea of someone who relocates from one place to another. “The faith” refers to the basic, fundamental teachings of Christianity.

One Pastoral commentator distills and summarizes the warning behind this passage in the following manner…

• The danger of apostasy (some will depart).
• The danger of deception (deceiving spirits).
• The danger of false teaching (doctrines of demons). ₍₁₎

Unlike the false doctrines exposed by Paul in the Biblical books of Galatians, Colossians, and earlier within this letter to Timothy, this verse details the damaging effect of false teachings upon those who subscribe to them. This underscores the critical need to seek spiritual leaders who meet the qualifications discussed earlier in 1 Timothy chapter three. It also alerts us to an important cause and effect relationship that we will go on to explore in subsequent studies.

Another source directs our attention to the negative impact of such teachings along with their ultimate origin…

“God had revealed through Christ that, as time passed, some who held the truth would repudiate it… This would come about as a result of their listening to persuasive arguments put forth by God’s spiritual enemies (‘deceitful spirits and doctrines’) and, behind them, ‘demons.'” ₍₂₎

(1) Guzik, Dave, 1 Timothy 4 – God’s Man Of Truth And Integrity, (4:1) https://enduringword.com/bible-commentary/1-timothy-4/

(2) See Gregory H. Harris, “Satan’s Work as a Deceiver,” Bibliotheca Sacra 156:622 (April-June 1999):190-202. Quoted in Dr. Thomas L. Constable, Notes on 1 Timothy 2020 Edition [E. The problem of apostasy in the church 4:1-5] https://www.planobiblechapel.org/tcon/notes/html/nt/1timothy/1timothy.htm

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“The mystery that gives us our reverence for God is acknowledged to be great: He appeared in his human nature, was approved by the Spirit, was seen by angels, was announced throughout the nations, was believed in the world, and was taken to heaven in glory” (1 Timothy 3:16 GW).

The final verse of 1 Timothy chapter three closes with three additional aspects of Jesus’ earthly ministry: “Christ was preached to the nations. People in this world put their faith in him, and he was taken up to glory” (CEV). We can begin our look at these characteristics by examining an event that occurred in the Biblical book of Acts.

That portion of Scripture describes how Jesus was preached among the inhabitants of the first-century world through the God-given ability to communicate in their native languages…

“Then they were all amazed and marveled, saying to one another, ‘Look, are not all these who speak Galileans? And how is it that we hear, each in our own language in which we were born? …we hear them speaking in our own tongues the wonderful works of God” (Acts 2:7-8,11).

The Apostle Peter then took the opportunity to speak with the representatives of those nations…

“Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, ‘Men and brethren, what shall we do?’

Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call'” (Acts 2:36-38).

Jesus’ directive from Matthew 28:19 offers an additional perspective on this passage: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” Those who have sought to fulfill this commission have preached Christ among numerous people groups. Thus we can say that Jesus is believed on in the world among every tribe and tongue and people and nation (see Revelation 5:9).

Finally, one commentator makes the following observation regarding the ascension of Christ: “Christ’s ascension and exaltation showed that the Father was pleased with Him and accepted His work fully.” ₍₁₎ This brings us full circle in regard to this passage for “The story of Jesus begins in heaven and ends in heaven.” ₍₂₎

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Ti 3:16). Nashville, TN: Thomas Nelson Publishers.

(2) Barclay, William. “Commentary on 1 Timothy 3:1-16”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/1-timothy-3.html. 1956-1959.

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“Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory” (1 Timothy 3:16 ESV).

While scores of human beings interacted with Jesus throughout His earthly ministry, those members of humanity were not the only witnesses to His life and work. For instance, the Biblical accounts of Jesus’ life reveal that numerous angelic beings were also present at various stages throughout His life.

For example, an angel brought word of Jesus’ pending conception in making the following announcement to Mary: “…behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus” (Luke 2:31). Later, an army of angelic beings delivered the news of Jesus’ birth to a group of shepherds (Luke 2:8-20). Angels also ministered to Jesus at the beginning of His ministry (Matthew 4:11; Mark 1:13) and then again as He approached the end of His earthly life in the Garden of Gethsemane (Luke 22:39-43).

Angelic beings were also active in the events surrounding Jesus’ death. For instance, an angel rolled away the stone that sealed Jesus’ burial tomb (Matthew 28:2). He then spoke the following words to a group of women who had arrived at Jesus’ sepulcher…

“…the angel answered and said to the women, ‘Do not be afraid, for I know that you seek Jesus who was crucified. He is not here; for He is risen, as He said. Come, see the place where the Lord lay. And go quickly and tell His disciples that He is risen from the dead, and indeed He is going before you into Galilee; there you will see Him. Behold, I have told you.’ So they went out quickly from the tomb with fear and great joy, and ran to bring His disciples word” (Matthew 28:5-8).

The final angelic association with Jesus’ earthly ministry took place at His ascension…

“Now when [Jesus] had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, who also said, ‘Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven'” (Acts 1:9-11).

Although these events are now in the past, the Scriptures also tell us that angelic beings will appear once again with Jesus in the future upon His return (2 Thessalonians 1:6-8).

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“And most certainly, the mystery of godliness is great: He was manifested in the flesh, vindicated in the Spirit, seen by angels, preached among the nations, believed on in the world, taken up in glory” (1 Timothy 3:16 HCSB).

1 Timothy 3:16 tells us that Jesus was “justified” (ASV, KJV, GNV) or “vindicated” (NASB, RSV, NIV) in the Spirit. We can understand and apply this reference in several different ways. For example…

• Jesus was vindicated in His righteousness. Perhaps the clearest expression of this declaration took place at Jesus’ baptism: “When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. And suddenly a voice came from heaven, saying, ‘This is My beloved Son, in whom I am well pleased'” (Matthew 3:16-17).
• Jesus was vindicated through His resurrection from the dead. Romans 1:4 directs our attention to this aspect of Jesus’ vindication when it tells us, “…he was shown to be the Son of God when he was raised from the dead by the power of the Holy Spirit. He is Jesus Christ our Lord” (NLT).
• Jesus was vindicated as He overcame Satan’s temptations in the wilderness. Jesus overcame the devil’s enticement to sin by holding firm to the truth of God’s Word and applying it in the face of temptation (see Luke 4:1-14).
• Jesus was vindicated through His sinless life. In John 8:46, Jesus posed the following rhetorical question to a group of religious leaders who had been interrogating Him: “Who among you can convict Me of sin? If I tell the truth, why don’t you believe Me?” (HCSB). This implies that Jesus’ most formidable human enemies could not convict Him of sin due to the absence of verifiable evidence. The Epistle of 1 Peter underscores this reality when it says, “…Christ also suffered for us, leaving us an example, that you should follow His steps: ‘Who committed no sin, Nor was deceit found in His mouth.'”
• Jesus was vindicated through His miraculous works. As Jesus Himself said in John 5:36, “…I have a greater witness than John’s; for the works which the Father has given Me to finish—the very works that I do—bear witness of Me, that the Father has sent Me.”

It was in this manner that we can say that Jesus was “…justified and vindicated in the Spirit” (AMP).

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“And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory” (1 Timothy 3:16 KJV).

This reference to “God was manifest (or revealed) in the flesh…” is a statement that merits close attention. For instance, the Gospel of John provides us with the following information regarding Jesus, the Word of God…

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made… And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:1-3, 14).

The New Testament book of Philippians adds this…

“Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being. When he appeared in human form, he humbled himself in obedience to God and died a criminal’s death on a cross” (Philippians 2:6-8 NLT).

Taken together, these passages underscore an astounding truth: the all-powerful Creator added humanity to His deity, lived among us, and sacrificed His life on our behalf. In other words, God became a man in the person of Jesus Christ and dwelt among us. But God not only became a Man; God became a Man who subjected himself to the same environment that humanity created in rejecting Him.

In His humanity, Jesus did not subject Himself to the perfect world He had created (Colossians 1:16) but to the world it had become as a result of humanity’s sin. Because of this, Jesus is personally familiar with rejection, humiliation, sorrow, and other negative human emotions that we experience as a part of life in a fallen world. Therefore, God fully understands the challenges and difficulties we experience in life for “…the Word (Christ) became flesh, and lived among us” (John 1:14 AMP).

As we’re told in the Biblical book of Hebrews…

“Therefore, he had to become like his brothers and sisters so that he could be merciful. He became like them so that he could serve as a faithful chief priest in God’s presence and make peace with God for their sins” (Hebrews 2:17 GW).

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“And without controversy great is the mystery of godliness: God was manifested in the flesh, Justified in the Spirit, Seen by angels, Preached among the Gentiles, Believed on in the world, Received up in glory” (1 Timothy 3:16).

As mentioned earlier, a Biblical “mystery” refers to a hidden spiritual truth that has been (or will be) revealed. While there may be many different aspects to “the mystery of Godliness,” they each find their ultimate resolution in Christ.

For instance, let’s consider the well-known and oft-quoted passage from John 3:16: “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” We don’t need to look any further than the example of Jesus’ first disciples before we encounter a mystery regarding that love.

It is an unfortunate reality, but the truth is that Jesus’ disciples were often dull (Mark 7:14-23), self-promoting (Luke 22:24, Mark 10:35-37), and given to impulsiveness (Luke 9:54). They deserted Him at His time of greatest need (Mark 14:43-50) and one denied that he had even known Jesus (Mathew 26:69-74). Yet John 13:1 reveals Jesus’ attitude towards these disciples just prior to His crucifixion…

“Now before the Feast of the Passover, when Jesus knew that His hour had come that He should depart from this world to the Father, having loved His own who were in the world, He loved them to the end” (John 13:1).

In this, the truth of 1 John 4:19 is revealed: “We love Him because He first loved us.” You see, one of the mysterious aspects of God’s love for humanity is that He loved us when we had nothing to offer Him. As Romans 5:8 tells us, “…God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (NAS).

Even though we did nothing to deserve it, God showed His love for the human family through Jesus’ sacrificial work on the cross…

“But God is so rich in mercy; he loved us so much that even though we were spiritually dead and doomed by our sins, he gave us back our lives again when he raised Christ from the dead-only by his undeserved favor have we ever been saved- and lifted us up from the grave into glory along with Christ, where we sit with him in the heavenly realms-all because of what Christ Jesus did. And now God can always point to us as examples of how very, very rich his kindness is, as shown in all he has done for us through Jesus Christ” (Ephesians 2:4-7 TLB).

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“I hope to come to you soon, but I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth” (1 Timothy 3:14-15).

It doesn’t take a trained architect to understand the difference between a buttress (or foundation) and a support column (or pillar). Nevertheless, the church is identified with each of these distinct architectural elements here in 1 Timothy 3:14-15. These structural references become easier to understand if we view them from different perspectives.

From a long-term perspective, the church is an enduring entity that represents Christ in every age. Thus, the church serves as a foundation in the sense that “…no one can lay any other foundation than what has been laid down. That foundation is Jesus Christ” (1 Corinthians 3:11). From a short-term perspective, every local Christian community is responsible to uphold Jesus before others and represent Him in a Biblically accurate manner. While it is truly regrettable that many self-identified churches have disavowed one or both of these functions, that does not change what the church should be.

Although it isn’t obvious from the text, this passage enjoyed the benefit of a ready-made, first-century illustration. You see, Timothy held a leadership position within the church in the ancient city of Ephesus, a place that was known as the home of the Temple of Diana. Diana’s temple was constructed from marble and stood 425 feet (130 m) long and 220 feet (67 m) wide. It was also supported by 127 glittering columns that were 60 feet (18 m) high. This structure was so magnificent that it was honored with a place among the seven wonders of the ancient world.

One commentator offers a further description of these support columns and ties these concepts together…

“All (of these pillars) were made of marble, and some were studded with jewels and overlaid with gold. The people of Ephesus knew well how beautiful a thing a pillar could be. It may well be that the idea of the word pillar here is not so much support–that is contained in buttress–as display. Often the statue of a famous man is set on the top of a pillar that it may stand out above all ordinary things and so be clearly seen, even from a distance. The idea here is that the Church’s duty is to hold up the truth in such a way that all men may see it.” ₍₁₎

(1) Barclay, William. “Commentary on 1 Timothy 3:1-16”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/1-timothy-3.html. 1956-1959.

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“Let deacons be the husbands of one wife, ruling their children and their own houses well. For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus” (1 Timothy 3:12-13).

Much like the qualifications for church overseers mentioned earlier in 1 Timothy 3:2, a prospective deacon should demonstrate the qualities of marital loyalty, dedication, and faithfulness. A person who exhibits these attributes (along with the other characteristics given to us in verses eight to twelve) “…will be rewarded with respect from others and will have increased confidence in their faith in Christ Jesus” (NLT).

The following verses then go on to mark the transition to a new topic…

“These things I write to you, though I hope to come to you shortly; but if I am delayed, 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” (1 Timothy 3:14-15)

The word “church” finds its origin in the idea of a public assembly, especially one of a religious nature. Therefore, it should not be surprising to learn that the word “church” appears dozens of times within the New Testament. Although this word may sometimes refer to believers throughout history  or the worldwide Christian community, it is primarily used to identify a local congregation that meets in a specific place.

We should also recognize that Jesus personally established the concept of “church.” For instance, Jesus used the term “my church” in Matthew 16:18 while Colossians 1:18 references Jesus as the head of the church. As we saw earlier in 1 Timothy 3:5, the Scriptures also speak of the church as “God’s church” and even as “God’s house” in the passage quoted above. With these things in mind, we can identify the church as an institution that has been established by God.

Therefore, we should give heed to our conduct whenever we are present within the house of God. As we’re told in the Biblical book of Psalms, “God is greatly to be feared in the assembly of the saints, And to be held in reverence by all those around Him” (Psalms 89:7). While the church should clearly reflect the type of love that honors God, the Old Testament book of Ecclesiastes offers some additional guidance that we would also do well to remember…

“As you enter the house of God, keep your ears open and your mouth shut. It is evil to make mindless offerings to God” (Ecclesiastes 5:1 NLT).

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“Likewise, their wives must be reverent, not slanderers, temperate, faithful in all things” (1 Timothy 3:11).

1 Timothy 3:11 has proven to be a verse that may be difficult to interpret. The question involves whether this passage refers to the wives of male deacons or to female deacons within the church. In addition to the New King James Version quoted above, the ESV, HCSB, and NET versions of 1 Timothy 3:11 each refer to the wives of deacons. On the other hand, the ASV, CEV, NASB, and NIV translations simply refer to “women.” According to several commentators, the original language of this verse will permit either rendering.

However, given that a literal translation of this passage is “Women likewise [must be] dignified not slanderers…” it would seem this verse refers to female deacons. We find a Biblical example of a female deacon serving in a local church fellowship in the closing chapter of Paul the Apostle’s letter to the church at Rome…

“I commend to you Phoebe our sister, who is a servant of the church in Cenchrea” (Romans 16:1).

The word translated “servant” in Romans 16:1 is diakonos, the very same word that was used for “deacon” earlier in 1 Timothy 3:8. Therefore, it would seem that male and female deacons are addressed in this letter to Timothy. One commentator identifies the value of male and female deacons in ministering to others within the Christian community…

“The qualifications for these female servants are similar to those for the male leaders. They were meant to be deacon-helpers in situations where a male deacon would simply be inappropriate (caring for sick women, helping prepare women before and after baptism, regular visits to older women, etc).” ₍₁₎

Nevertheless, it seems best to avoid making too much of these interpretive differences. If this passage refers to the wives of male deacons, then it serves to remind us that a marriage partner can enhance or impair her husband’s ministry. For instance, a wife who is irreverent, slanderous, intemperate, or fails to exhibit faithfulness in various areas will negatively affect the work of her husband. Therefore, this passage provides an important reminder for the marriage partners of those who hold this office.

If a female deacon is in view, then this verse tells us that there are uniform standards for this position regardless of whether that person is a male or female. There is no difference between the two in this respect for each is held to the same high standard of conduct.

(1) Dr. Bob Utley. Free Bible Commentary, [1 Timothy 3:11] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL09/VOL09_03.html

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“But let these also first be tested; then let them serve as deacons, being found blameless” (1 Timothy 3:10).

There may not seem to be much in common between an idea, a truth claim, a machine, a human being, and a scientific hypothesis. However, there is something common to each of them: they each have the capacity to succeed or fail when put to the test.

In a similar manner, we can verify one’s fitness to serve as a deacon in much the same way: “Before they are appointed as deacons, let them be closely examined. If they pass the test, then let them serve as deacons” (NLT).

One scholar expands upon the test referenced in this verse by offering the following insight…

“The test and approval here do not refer to a formal examination, but have reference to the general judgment of the Christian community as to whether they fulfil the specifications set down in verse 8.” ₍₁₎

Another Biblical scholar adds, “This is the Greek term dokimazo, which is used with the connotation of ‘to test with a view toward approval’…” ₍₂₎

These examinations are important, for it is often unwise for someone to start “at the top” in a ministry responsibility. Instead, it is far more prudent for men and women to prove themselves by working their way up from lesser to greater responsibilities. For instance, an overseer may ask a prospective deacon to perform a relatively small task. If that person demonstrates faithfulness, integrity, and the ability to complete such an undertaking, he or she may be asked to move on to larger endeavors.

However, this principle extends far beyond the measure of one’s fitness to serve in meeting the practical needs of the church. Consider Jesus’ message from the Gospel of Luke…

“If you are faithful in little things, you will be faithful in large ones. But if you are dishonest in little things, you won’t be honest with greater responsibilities. And if you are untrustworthy about worldly wealth, who will trust you with the true riches of heaven? And if you are not faithful with other people’s things, why should you be trusted with things of your own?” (Luke 10-12 NLT).

Therefore, a person who is already handling life’s responsibilities in a God-honoring manner is someone who is sure to pass this kind of evaluation before he or she is asked to assume an official role. To a certain extent, such potential leaders are recognized rather than appointed for they are often doing the things that make them right for the position before they are ever given a title.

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Timothy 3:10] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) Dr. Bob Utley. Free Bible Commentary, [1 Timothy 3:10] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL09/VOL09_03.html

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“holding the mystery of the faith with a pure conscience” (1 Timothy 3:9).

While detective novels and television dramas often feature criminal mysteries, a Biblical “mystery” refers to a hidden spiritual truth that has been (or will be) revealed. As one Biblical scholar explains…

“The word ‘mystery’ is musterion, the N.T., meaning of which is, ‘truth which was kept hidden from the world until revealed at the appointed time, and which is a secret to ordinary eyes, but is made known by divine revelation’ (Vincent). This truth is understood by the illumination of the Holy Spirit.” ₍₁₎

This word appears in the New Testament Scriptures with surprising frequency in a variety of contexts. For example, the word “mystery” is used in relation to…

• Wisdom: “But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory” (1 Corinthians 2:7).
• God’s will: “In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace which He made to abound toward us in all wisdom and prudence, having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself” (Ephesians 1:7-9).
• The future that awaits God’s people: “the mystery which has been hidden from ages and from generations, but now has been revealed to His saints. To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory” (Colossians 1:25-27).
• Lawlessness in our world: “For the mystery of lawlessness is already at work; only He who now restrains will do so until He is taken out of the way” (2 Thessalonians 2:7).

If we should encounter a spiritual mystery that troubles or distresses us, we can find encouragement in the words of 1 Corinthians 13:12: “For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.” Much like a dim reflection in a mirror, our spiritual understanding is often indistinct and fragmentary today. Nevertheless, there will come a time when such restrictions will be lifted.

We can find additional comfort in the Biblical epistle of 1 John…

“Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is” (1 John 3:2).

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Timothy 3:8-9] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

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“Deacons likewise must be dignified, not two-faced, not given to excessive drinking, not greedy for gain” (1 Timothy 3:8 NET).

The final characteristic given to us in 1 Timothy 3:8 involves financial propriety. For instance, a deacon should not be someone who receives monetary or material benefits from questionable sources. Nor should a deacon use the power of his or her office to obtain such benefits. Instead, a deacon should be the kind of person who is “…not greedy for dishonest gain” (AMP).

This becomes especially important when we remember that deacons are often tasked with the responsibility to manage and distribute financial offerings and monetary gifts. As one commentary wryly observes…

“Deacons must not be greedy for money. As has been mentioned, one of the functions of a deacon might be to handle the funds of the local church. This exposes him to special temptation if he has a lust for money. He might be tempted to help himself. Judas was not the last treasurer to betray his Lord for mere money!” ₍₁₎

The following portion of the Biblical book of Ephesians also highlights the importance of having the right underlying attitude towards financial integrity …

“Let there be no sexual immorality, impurity, or greed among you. Such sins have no place among God’s people. Obscene stories, foolish talk, and coarse jokes—these are not for you. Instead, let there be thankfulness to God. You can be sure that no immoral, impure, or greedy person will inherit the Kingdom of Christ and of God. For a greedy person is an idolater, worshiping the things of this world” (Ephesians 5:3-5 NLT).

So this passage reminds us that deacons are entrusted with the responsibility to fulfill their roles in a manner that demonstrates fidelity to Christ and the congregations they serve. Those who manage these responsibilities in a God-honoring manner will obtain a substantial reward, for as Jesus once said to His disciples…

“The trustworthy servant is the one whom the master puts in charge of all the servants of his household; it is the trustworthy servant who not only oversees all the work, but also ensures the servants are properly fed and cared for. And it is, of course, crucial that a servant who is given such responsibility performs his responsibility to his master’s standards—so when the master returns he finds his trust has been rewarded. For then the master will put that good servant in charge of all his possessions” (Matthew 24:45-47 Voice).

(1) William MacDonald, Believer’s Bible Commentary, (3:8) pg.2088

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“Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain” (1 Timothy 3:8 ESV).

As with those who are called to a position of congregational oversight, a deacon must be someone who is dignified, reverent (NKJV), and “worthy of respect” (AMP). These characteristics describe a person of honorable character and convey the idea of someone who elicits respect in his or her behavior and appearance.

The next characteristic is “not double-tongued.” This implies that a deacon should be a person of truthfulness, sincerity, and integrity. Unlike the worst form of politician, a deacon should not be someone who is known for saying different things to different groups of people. That sort of behavior is addressed in the New Testament Epistle of James…

“With [the tongue] we bless the Lord and Father, and with it we curse those who are made in God’s likeness. From the same mouth come blessing and cursing. It should not be like this, my brothers!” (James 3:9-10 ESV).

This brings us to one of the more common objections to Christianity: there are too many hypocrites within the church. However, that objection conceals a critical double-standard. Even if we were to accept the dubious claim that wide-spread hypocrisy exists within the church, the same could be said for educational institutions, workplace environments, the internet, and other places as well. There are few who are willing to sacrifice their educational careers, quit their jobs, or cease their online activities simply because hypocrites exist in those areas.

This does not excuse an attitude of hypocrisy (especially among those who claim to be Christians) but it does illustrate the double-standard that lies behind this objection. We should also remember that there are many who claim to follow Christ but really don’t. For instance, consider Paul the Apostle’s directive to the first-century church at Corinth…

“I wrote you in my letter not to associate with sexually immoral people. In no way did I mean the immoral people of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world. But now I am writing to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler. Do not even eat with such a person” (1 Corinthians 5:9-11, emphasis added).

Therefore, the admonition against being double-tongued is something that should apply to leaders and others within the church as well.

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“Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money” (1 Timothy 3:8).

Having established the qualifications for overseers in the previous verses of 1 Timothy chapter three, Paul the Apostle will now turn his attention to another area of church leadership- the position of church deacon. In verses eight to thirteen, Paul will go on to identify the right kind of person for this important leadership position.

In the original language of this passage, the word “deacon” conveys the image of someone who runs an errand. It later came to refer to a person who waited upon tables. These word-pictures illustrate the primary difference between overseers and deacons. While overseers are mainly concerned with the church’s spiritual needs, deacons are tasked with the responsibility to meet the church’s practical needs.

As we go on to review the qualifications for this position, it is interesting to note that they will not include a list of job responsibilities. Instead, these qualifications are primarily character-based. In other words, they describe the right person for the job but offer no job description. While this may seem unusual, it is likely due to the fact that a deacon’s role largely involves doing whatever needs to be done within the church community.

Because of this, those who are involved in this ministry have a responsibility that is almost as important as the pastor, bishop, or overseer in certain respects. For instance, those who manage the technical functions of a church service help enable a gifted minister to effectively communicate God’s Word. Those who are responsible for building maintenance and landscaping create an environment that honors God. People who are involved in custodial services work behind the scenes to secure the comfort and convenience of others.

In some instances, the people who serve in such ministries (and others like them) are largely unknown and unrecognized by many within the church. They generally work quietly and faithfully (often during off-hours) with little recognition. Thus, the value of a deacon’s ministry may go unnoticed- that is, until they are no longer available to serve for some reason.

You see, people generally don’t notice when a church building’s sound, lighting, and environmental conditions are properly maintained. The same is true of things like building maintenance and custodial services. However, people certainly take note when those things are missing. In a similar manner, deacons are often involved in doing things that ordinarily go unnoticed- unless those things are left undone.

A pastoral minister may preach a wonderful sermon but if deacons fail in their support roles, it reflects poorly upon the church no matter how inspirational that message may be.

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“Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil” (1 Timothy 3:7).

In today’s media age of religious hucksters, self-promotional spiritual “experts,” and others who make merchandise of God’s Word, the importance of having a good testimony with those outside the church is more important than ever.

As used here in 1 Timothy 3:7, the word “testimony” is synonymous with one’s reputation among others. So this passage tells us that the office of a congregational overseer should be filled by a man who is recognized as a reputable person by those outside the church. Nevertheless, we should also recognize the difference between those who possess a good reputation and others who are simply popular.

You see, a good testimony is something that is generated by Godly character. On the other hand, “popularity” may result from many things, including those that may be inappropriate or dishonorable. The problem is that it is often difficult to be a truly God-honoring person and maintain lasting popularity in a world that has little use for the God of the Bible. As Jesus said in Luke 6:26, “Woe to you when all men speak well of you…”

However, it is possible to maintain a reputation for Godly character regardless of how others may view Christianity. For instance, a neighbor or coworker might acknowledge that we display the honorable characteristics of honesty, integrity, and virtue while simultaneously holding a far less charitable view of our relationship with Jesus or Christianity in general. These characteristics help us to represent Jesus in an appropriate manner and maintain a good testimony among others regardless of how they may view our spiritual beliefs.

In light of this. the Apostle Paul counseled Timothy (and modern-day readers by extension) to look for this quality in the lives of potential church leaders. Those who fail to do so will inevitably become entangled in various types of snares that reflect poorly upon Jesus and His church. These snares originate with the devil according to the passage quoted above and help provide an excuse for others to discredit the gospel or justify their personal inconsistencies.

This has led one commentary to offer an important observation…

“Paul’s emphasis on the untarnished reputation of the potential leader suggests a concern for the public perception of the church… Paul requires that leaders maintain a positive reputation inside and outside the community of believers. If not, their actions may become the subject of criticism and discredit the gospel message…” ₍₁₎

(1) Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (1 Ti 3:1–7). Bellingham, WA: Lexham Press.

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“not a novice, lest being puffed up with pride he fall into the same condemnation as the devil” (1 Timothy 3:6).

While the qualities of youth and inexperience do not necessarily preclude one from pursuing a ministry opportunity, we should not overlook the importance of character, maturity, and preparation. One commentary speaks with the voice of experience in this regard…

“New believers should become secure and strong in the faith before taking leadership roles in the church. Too often, in a church desperate for workers, new believers are placed in positions of responsibility prematurely. New faith needs time to mature. New believers should have a place of service, but they should not be put into leadership positions until they are firmly grounded in their faith, with a solid Christian lifestyle and a knowledge of the Word of God.” ₍₁₎

This brings us face to face with a challenging reality. You see, the pressures that accompany a congregational leadership position will inevitably highlight any weaknesses, vulnerabilities, or character flaws that may exist within a man. This is especially true of someone who is new to faith in Christ, for those who are newly converted to Christ may not have experience with the trials and adversities that God uses to build and shape our character.

One such area of potential vulnerability involves “…the condemnation incurred by the devil” (NASB). For instance, the authority and influence that comes with a leadership position can easily foster an attitude of pride. While “pride” is sometimes associated with the legitimate feeling of satisfaction that accompanies a job well done, the destructive form of pride referenced here conveys an attitude of insolence, haughtiness, and conceit.

This was the mindset that ultimately led to Satan’s downfall…

“How you are fallen from heaven, O Lucifer, son of the morning! How you are cut down to the ground, You who weakened the nations! For you have said in your heart: ‘I will ascend into heaven, I will exalt my throne above the stars of God; I will also sit on the mount of the congregation On the farthest sides of the north; I will ascend above the heights of the clouds, I will be like the Most High'” (Isaiah 14:12-14).

A man who possesses the experience necessary to recognize this negative attribute is someone who is best equipped to prayerfully overcome it. As another commentary explains…

“Condemnation of the devil does not mean the judgment which Satan brings on a man, but rather the judgment which fell on Satan himself because of his pride. He sought a high position for which he was not qualified, and as a result, he was brought low.” ₍₂₎

(1) Life Application Study Bible NKJV [1 Timothy 3:6] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

(2) William MacDonald, Believer’s Bible Commentary, (3:6) pg.2152

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“one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?)” (1 Timothy 3:4-5).

1 Timothy 3:4-5 reminds us that good leadership starts at home. You see, a congregational minister who is a poor leader within his home is likely to be the same in other areas as well. This provides us with an opportunity to consider two important elements, one that should be obvious and another that may be less so.

First, a pastoral leader must “…keep his children in control without losing his dignity” (NET). While no parent is perfect, an overseer who does not possess the ability to lead his children will probably encounter difficulty leading the church. We can illustrate this point with a look at the Biblical example of a priest named Eli.

Eli had two sons who also served as priests. However, Eli’s sons conducted themselves in a manner that was highly inappropriate. For example, these men diverted the offerings that were dedicated to God and seized them for their personal use (1 Samuel 2:12-17). They also engaged in immoral relationships with women who assembled at the house of God. These repeated acts of misconduct were widely acknowledged by others, including Eli (1 Samuel 2:22-25).

Although Eli confronted his sons about their inappropriate behavior, he failed to use his authority to discipline them (1 Samuel 2:27-36, 1 Samuel 3:11-14). Unfortunately, Eli’s failure to act led to disastrous consequences (see 1 Samuel 4).

This passage also offers a secondary element to consider as well. As is true with any vocation or career, a man may become so engrossed in his work that he neglects his family, thus creating a destructive leadership vacuum within the lives of his children. We can turn again to the book of 1 Samuel to illustrate this danger with an example from the life of Samuel himself.

1 Samuel 8:1-3 tells us, “Now it came to pass when Samuel was old that he made his sons judges over Israel… But his sons did not walk in his ways; they turned aside after dishonest gain, took bribes, and perverted justice” (1 Samuel 8:1, 3). Since Samuel served as a circuit judge in Israel (1 Samuel 7:15-17), it’s easy to see how those responsibilities may have kept him away from home for extended periods and limited his ability to provide guidance and direction for his children.

These Biblical examples, along with the instructions given to us here in 1 Timothy 3:4-5 thus offer a valuable reminder for ministers and all parents as well.

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