Sermons

Wednesday, 29 November 2017

…but, which is proper for women professing godliness, with good works. 1 Timothy 2:10

The idea of this verse is combined with the word “adorn” of the previous verse. It is that women are to “adorn themselves … [in] godliness, with good works” instead of in “braided hair or gold or pearls or costly clothing.” Paul is making a point that what is right and proper for a woman in church is a spiritual adornment of godliness, mixed with a physical adornment of doing that which is right and honorable. He was probably thinking of someone like Tabitha (Dorcas) of Acts 9. Peter was called to heal this woman and the same general idea of her character was seen there –

“At Joppa there was a certain disciple named Tabitha, which is translated Dorcas. This woman was full of good works and charitable deeds which she did.” Acts 9:36

This Tabitha was a Jewish woman who followed the noble traits of the faithful women of her culture, exemplified by the faithful wife of Proverbs 31. She was a person of deed and exemplary action. Paul is thinking of such women of God and directing the Gentile women of the church, who were coming into the church of God, to act in this manner. His directions are to Timothy, and it was Timothy’s responsibility (and thus that of all later pastors) to nurture this in the women of God.

In Paul’s words the “professing godliness” signifies her state as a believer in Christ. “Jesus is my Savior, and I will honor Him with my life.” This profession is then displayed in the “good works” of such a person. Albert Barnes captures the sense of how this is highlighted in the woman of God who accepts and exemplifies this station –

“The nature of woman seems to be adapted to the performance of all deeds demanding kindness, tenderness, and gentleness of feeling; of all that proceeds from pity, sympathy, and affection; and we feel instinctively that while acts of hardy enterprise and daring in a good cause especially become a Christian man, there is something exquisitely appropriate to the female character in deeds of humble and unobtrusive sympathy and benevolence. God seems to have formed her mind for just such things, and in such things it occupies its appropriate sphere rather than in seeking external adorning.”

Life application: It is a sad thing that women of the church, especially since the mid to late 1800s, have pursued roles not intended for women. When Paul says in Galatians 3:28 that all are one in Christ, he is speaking of the spiritual state of believers. However, males and females are given different roles to carry out God’s purposes within the church. To ignore Paul’s words in the pastoral epistles is to obscure what God has ordained. It has led to great dysfunction within the church, and that has led to total apostasy in many large denominations. Let us look to the structure of the church as it is outlined in the pastoral epistles, accept what God has ordained, and not fight against what is right and proper in His eyes.

Lord God, You have ordained the roles of men and women in the church, and those roles are set out in the pastoral epistles for us to read, consider, and put into practice. When we ignore what is given there, only a degradation of the proper functioning of the church can result. Let us accept Your word, hold fast to its precepts, and be responsible members of the church which You have established. To Your glory we pray. Amen.

Tuesday, 28 November 2017

…in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, 1 Timothy 2:9

Paul is continuing his directives for public worship within the church, as they gather and meet together. He began in the previous verse with directions for the prayers of the men. He now says, “in like manner also.” In other words, “As I have directed for the conduct of men, I now direct the following.” He then immediately follows up with “that the women adorn themselves in modest apparel.”

The words here have been taken to unnecessary extremes, being applied to the women at all times. Some denominations have crept up where women are dressed in brown, blue, or black bags at all times. They look plain and dull with bonnets on their heads and nothing to highlight or accentuate their natural beauty. This is not Paul’s intent here. The word “likewise” is being used to direct women during church gatherings, not at all times. The idea is that when gathered in church, it is the Lord, not the women who are to be highlighted.

Just as the men are to lift holy hands to the Lord as specified in the previous verse, thus placing the attention on the Lord, so women are to have the attention of others on the Lord, not on their glamorous apparel. If a woman wants to be a plain Jane 24/7, that is her decision, but it isn’t something the church is being asked to impose on them. This is a directive for propriety within the church.

He next says exactly this with the words, “with propriety and moderation.” As Solomon says, “To everything there is a season.” There is a time for women to adorn themselves in glorious apparel and to wow their audience. Church is not the time for this. During church, they are to first have what Paul says in the Greek, aidós, or modesty. It is derived from another word which means “to be ashamed.” The idea then is that women are to be modest in their dress. To act otherwise would be to deprive the Lord what He is due – the attention of the people on Him, not on a glamorous beauty.

The second word, translated as “moderation,” indicates self-control or soundness of mind. The more a woman accentuates her own beauty in the church, the less soundness of mind there will be concerning where her attention (and that of others, certainly) will be focused. Again, the idea is that the Lord is to be focused on. To further define this, Paul then gives an example of what would be contrary to this by saying, “not with braided hair or gold or pearls or costly clothing.”

Each of these things he has mentioned are not only acceptable on a female, they can be a wonderful highlight to her natural beauty. The problem is that in wearing such things in a church setting, she is indicating that this is what she wants people to look at. It becomes a self-centered state of mind when church is supposed to be a God-centered place. Later, Peter will discuss the outward appearance of women as well (see 1 Peter 3:1-6). His words, like Paul’s here, are intended to highlight a woman’s position in relation to her relationships. Paul’s speaks of that relationship in regards to the church. Peter speaks of it in regards to the husband. Neither forbids the wearing of beautiful adornments, and it would be contrary to other parts of Scripture where such things are worn by women. But the main goal of a female worshiper of the Lord, either single or the wife of a husband, is to be naturally beautiful – with a right heart and attitude.

Life application: At times in Scripture, women’s beauty is highlighted by external adornments. Isaiah 61:10 says that a bride is adorned with jewels. It is her moment to shine when the wedding day has come. However, when gathered to worship the Lord, it is the Lord’s time to be highlighted and exalted. Everything has a place, and each moment must be handled according to the appropriate situation.

Lord God, when we come before You as a congregation, are we there for others to see us, or are we there to magnify and glorify You? Help us to not attempt to be the center of attention through the clothes we choose to wear, the things we say as we gather, or how we act at such times. Instead, may we come before You with all of our attention and respect directed toward Your glory alone. Surely You are worthy of all our focus. Amen.

Monday, 27 November 2017

I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting; 1Timothy 2:8

We now begin a passage which contains Paul’s commands, which are more and more spoken against in the church. Because of his words, he is called a chauvinist and a misogynist. Some arbitrarily claim that the passage only applies to a certain time, but not today. To others, the words are said to be irrelevant to the true workings of the church. On and on go the attacks against his directions in this passage, and on and on those attacks are misguided and will be dealt with by the Lord Himself when He judges those in the church for not adhering to His word.

For now, Paul begins this section with, “I desire.” Paul uses the word boulomai which is translated as “I desire.” It “is a strong term that underlines the predetermined (and determined) intention driving the planning” (HELPS Word Studies). Rather than “desire,” Paul’s words give the sense of “I resolve.” As the apostle to the Gentiles, whose writings determine church-age doctrine, Paul is resolving that the conduct he now writes about be set. These are not words isolated to the church at Ephesus, nor are they words which are isolated to the culture of the time. Rather, they are words which form instruction for the church at all times. Paul, bearing the authority granted to him by Christ Jesus, is laying down church doctrine.

His resolved decision is now stated, “therefore that the men pray everywhere.” He is addressing public prayer within the group who meets as a church. It is in this context that he writes his thoughts for proper conduct. The word for “men” here is one which indicates males only. It is preceded by an article, and thus it rightly reads, “the men.” The word “everywhere” is literally, “in every place.” In every place that the church meets, it is the men who are to conduct the prayers. The idea of “every place” means that the church is not restricted to simply meeting in a particular building, but it is free to worship anywhere and at anytime. However, when the church meets, it is to be conducted as Paul outlines. The men are to conduct the prayers.

The reason for Paul’s rendering of this may stem from the practice of women prophesying and praying during the early church period as is recorded in Acts. Like the bulk of the book of Acts, the words are descriptive of what occurred as the church was becoming established. They are not prescriptive, nor can they be used as a basis for what should be done in the church at later times. Instead, Paul’s letters provide what is prescriptive. If Paul’s letters are not followed, then the church is not acting in obedience to the set directives authorized by Christ Jesus Himself. Understanding this concerning prayer, that of men being those who are to pray, he then adds in, “lifting up holy hands.”

The phrase is unique in the New Testament. The idea of lifting up holy hands means “pure hands.” It is reflective of the attitude of prayer found in the Psalms and elsewhere in the Old Testament. A few examples to explore would be Psalm 24:4, 28:2, 63:4, 119:48, 134:2, & 141:2. The term is used to show that the prayers are undefiled because the person is undefiled. If one’s hands are “unclean,” it indicates active sin. If one’s hand are bloody, it indicates a person who has shed blood or even committed murder. If they are clean, it indicates purity in the person. Whether one actually raises their hands or not is less on Paul’s mind than what the term signifies – purity of heart and openness towards God. However, the lifting of the hands continues to be an outward demonstration of the inward purity desired by the Lord, even to this day.

Paul then continues. He states that the men should pray “without wrath and doubting.” Again, he uses a combination of words which is found only here. “Without wrath” clearly shows that there is a connection between the heart which is angry towards others, and the acceptability of prayers before God. When we bear wrath in our hearts, it is as if a wall is built up between us and God. The “holy hands” are proven to be tainted with the presence of an unholy attitude. This “wrath” is tied to the next word. The translation of “doubting” does not give the proper sense of what is being conveyed. A word such as “disputing” or “dissension” is what is intended. There is not to be an attitude of dispute mingled with the wrath. Instead, when prayers are offered, they are to be humble and heartfelt. The idea here can be seen in two contrasting prayers which might be given in a church –

* “Lord, we have a brother in the church who is intolerable. We are angry at his attitude, and we are tired of his childish behavior. We pray that you will judge this offender and bring ruin upon him and those like him.”

* “Lord, our hearts are broken today at the lack of fellowship which has arisen in this holy place. There is strife and conflict, and we have been unable to resolve it. Our heart’s desire is that peace be restored, felicity return, and true Christian fellowship be felt between those who have been divided. Hear our prayer, O God. We turn to You for Your kind hand of grace and help. Amen.”

The difference is one of the heart, and this is what Paul is addressing for “the men” as they make their prayers and petitions to God.

Life application: There is nothing wrong with women praying to God. However, in the gathering of the saints in a church setting, Paul has directed that prayers be conducted by men. There is nothing discriminatory about this, but rather it is what is ordained by God, and through the hand of the apostle Paul. May our churches pay heed, and be conducted according to these prescriptive words.

Lord God, You have ordained certain roles for men in the church. They are set and defined by Paul in his letters. His words are doctrine for the church age, and they are set to ensure proper functioning of the church which You have established. How sad it is that many churches attempt to justify blurring the lines of what is determined, and to ordain those who are not authorized to be ordained. What a giant rebellious streak has grown in our churches, and which continues to grow in them today. How displeased You must be with our disobedience. Help us to put aside our pride, and to accept Your word as set doctrine. Surely with this, You will be pleased. Amen.