Daily Writing

Monday, 5 February 2018

Likewise, the good works of some are clearly evident, and those that are otherwise cannot be hidden. 1 Timothy 5:25

Paul has been speaking of placing men into the ministry. In the previous verse, he spoke of those who have sins which would exclude them from ordination. Now he writes a thought which is probably intended to reassure Timothy concerning finding the right man, or passing over a qualified person. It may have been a point of concern that someone who was truly qualified might not be recognized as such. Paul says that this would hardly be the case. Just as some men’s sins are clearly evident (vs. 24), so “Likewise, the good works of some are clearly evident.”

Many men who are qualified will be known as such because they simply exude good works in all they do. It is hard for a person who is always doing what is good, proper, and glorifying of God to hide himself and his deeds. What he does, even if it is done quietly and without the sounding of trumpets, is usually clearly evident. However, even if there is someone who falls into this category, but does his best to completely hide his good deeds, Paul says of such that, “those who are otherwise cannot be hidden.” This corresponds to the sins of men which “follow later” of verse 24. Just as those sins will eventually be exposed, so the good, but hidden, works of a faithful soul will eventually be brought to light as well.

Paul’s words are to be taken as true, and inspired by God. If there is a person who should not be ordained, and he is carefully investigated as should be the case, then that person’s flaws will come to light. And a person who should be ordained, but whose good deeds have remained hidden, will eventually be brought forth if the proper procedures are followed.

This is why it is so sad that there have been so many people who should never have been ordained who have still been placed into the ministry. There are faithful people who could have been selected, but because of carelessness on the part of those responsible for the process, the wrong choices are made, and churches quickly devolve into all sorts of perversions and apostasies.

Life application: It is of the utmost importance that the procedures for ordination which are outlined in Scripture be held to. That, along with prayer, are the most effective tools available to ensure that the right people are placed into the ministry, and the wrong people are given the boot before they can infect the body.

Lord God, Your word tells us that if we desire wisdom, we should ask it of You, because You give to all liberally and without finding fault. And so Lord, grant us wisdom in abundance. Help us to be people who will fear You, who will treasure Your word, who will apply the precepts of Your word to our lives, and who will seek to glorify You in all we say and do. May this be so, and may it be a sight for others to see and desire as well. Amen.

Sunday, 4 February 2018

Some men’s sins are clearly evident, preceding them to judgment, but those of some men follow later. 1 Timothy 5:24

The words here now continue with what was said up until verse 22. Verse 22 was a parenthetical thought which Paul felt the need to insert for the sake of his beloved protege. Now, continuing on, he says, “Some men’s sins are clearly evident.” The idea here is obvious. There may be someone who has immense talent, who is a great leader by the world’s standards, an effective orator, etc., but he has sins which are evident in his life. He may drink too much. He may openly support perversions such as homosexuality. He may teach that it is OK to divorce at will. A person who holds to such sins is wholly unqualified to be ordained, regardless of his other excellent qualifications. He, and those like him, have sins “preceding them to judgment.”

And then there is another class. Paul says, “but those of some men follow later.” When attending seminary, there are students who seem to be the epitome of right conduct, who apply biblical precepts to their walk, who appear worthy to be followed, and etc. However, eventually, it is discovered that they actually bear faults which are grievous sores that would keep anyone from being ordained. Such faults would have been missed if the individual had not been carefully evaluated according to the guidelines set down by Paul in the pastoral epistles. This is the idea here. To ordain someone into the ministry is one of the most solemn and important things that occurs in the church. And therefore, there must be a careful, methodical review of each person to be so ordained. This is the idea of Paul’s words now.

Life application: It is never expedient to ordain someone to the ministry simply because there is an empty position which needs to be filled. The Lord allowed the void, and He is fully capable of sending the right person to fill it in due time, or to keep the position from being filled for His own reasons. He may be testing the church or pastor concerning a willingness to trust Him. Whatever the reason, the church is the Lord’s, and we are to not set aside His word in order to ensure the church continues to run as we believe it should be.

Great, gracious, and glorious heavenly Father! The church is Yours. Help us to treat it as such. Help us never to rush into filling a vacancy or a need while neglecting Your word in the process. You have given us directions in how to meet such needs, and so may we trust that You will also provide the solution, which is in accord with Your word, when the time is right. May we never jump ahead, assuming that we must act without sticking closely to Your word in the process. Amen.

Saturday, 3 February 2018

No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities. 1 Timothy 5:23

The addition of this verse by Paul brings with it a wonderful note of authenticity concerning the epistle itself. It is a spontaneous thought which would not have been included by someone forging the letter. In other words, for those who claim that this epistle is a later writing by someone who was aware of a more developed hierarchy within the church than that which would have been seen at this early stage, they are actually shown to be wrong by verses like this. The flow is spontaneous and natural, and it demonstrates an affection between Paul and Timothy which is born out by the other times in the New Testament when the two are mentioned in connection with one another.

The words in the Greek are more purposeful than this translation. It is more precisely rendered, “Be no longer a drinker of water.” The word “only” is implied in here though. It tells us that Timothy probably kept a rather strict diet, including only drinking water. Paul is giving advice that is meant to correct the very thing which seems to be the cause of Timothy’s ailments. In having too strict of a diet, he is probably doing more harm to himself than good. To correct this, Paul says, “but use a little wine.”

The degree of lunacy which is provided by tee-totaling scholars concerning this verse is beyond the pale. Some insist (without any biblical support at all) that this means wine “mingled with water.” Some go so far as to provide the ratio of water to wine, such as 3:1. This is wrong on the surface. Paul had just told Timothy to not drink only water. It would be pointless to drink wine after cutting it down to where it was 75% water. The word oinos means “wine.” The Bible never mentions cutting wine with water.

Others say that this is merely “grape juice.” Note: Grape juice doesn’t lead to inebriation. The word oinos comes from the Hebrew word yayin. Both indicate fermented drink containing alcohol content. A 15 minute study on this is sufficient to figure that out. The Bible has two specific times in the Old Testament when drinking alcohol was forbidden. Neither of which apply today, nor could they apply because the law is annulled in Christ.

Rather, and correctly analyzed, Paul is telling Timothy to drink a little wine. He doesn’t say how much “a little” is, and other than telling Christians to not be drunk with oinos (or wine) in Ephesians 5:18, no amount is set for the believer. At one time, Paul even acknowledges that those in the church were drunk, and he doesn’t rebuke them for it (1 Corinthians 11:21). Instead, he tells them to conduct such affairs at home, not at the Lord’s Supper.

Understanding that abstinence from alcohol is not biblical, and understanding that Paul is admonishing Timothy to not be an ascetic to the point that it actually harms his health, he then explains why he should drink a little wine. It is “for your stomach’s sake and your frequent infirmities.” It can be inferred that Paul actually believes Timothy’s abstinence from wine is what is causing him the stomach troubles he has. In order to correct this, he gently recommends that he drink wine in order to take care of this issue.

The “other infirmities” are not explained, but Paul believes that the wine will help with those things as well. He had been around Luke the physician for many years, and he had probably learned to give advice about things like this by watching how Luke handled them. Whether this is the case, or whether it was simply Paul’s understanding of the benefits of wine from having grown up in the Jewish culture, he imparts his note of wisdom to Timothy here in a gentle, caring, and loving manner.

Life application: If someone tells you that the Bible promotes abstinence from alcohol, ask them which Bible they are referring to.

Lord God, thank You for the many grains which rise from the earth to nourish us, and for the fruit of the vine which gives our hearts joy and delight! You have provided us with blessing in abundance, and we are satisfied by the bounty You give. Help us to be grateful for all such things, and to always reflect on how good You are to us. Let us never be unappreciative of Your open hand of blessing. Amen.

Friday, 2 February 2018

Do not lay hands on anyone hastily, nor share in other people’s sins; keep yourself pure. 1 Timothy 5:22

Various ideas have been given about what “Do not lay hands on anyone hastily” means. Some equate this with the laying on of hands for healing. Others say it is concerning the absolution of sins. Neither of these fit the tenor of what Paul has been referring to in the pastoral epistles. Rather, it is quite clearly referring to the ordination of others into the ministry. The laying on of hands for Timothy was referred to in verse 4:14 and in 2 Timothy 1:6. The laying on of hands for special ministry purposes is mentioned also in Acts 6:6 & Acts 13:3.

The laying on of hands in this way does not impart to the individual some type of power he had not previously possessed, it does not give “more” of the Spirit to the individual, and it is not a type of talisman (as some churches seem to infer) giving them the apostolic authority which has been passed down from generation to generation. Each of these are unscriptural, and without any basis at all, except what was conjured up from the heads of those who want to appear more “spiritual” than others.

The laying on of the hands is simply a formal pronouncement, and a solemn act which acknowledges that a person is to be set apart for the glory of the Lord. Like baptism, it is a sign intended to relay a truth to the world of a certain, already existing, state of things. This is why Paul then states, “nor share in other people’s sins.” If laying hands on another for ordination injected that person with super concentrated Spirit juice, there would be no need for Paul to include the one ordaining in a warning about laying on of hands. But by laying hands on someone who is not fully qualified, and whose sins are evident, the one ordaining actually shares in the sins of the one ordained.

As he works in the ministry, sinning and performing in an unrighteous manner, the person who ordained him bears the responsibility for his actions in allowing the miscreant into the ministry in the first place. This is exactly why the Roman Catholic Church, the Anglican/Episcopal Church, and a host of other churches have gone the way of complete apostasy. They ordained those who should never have been considered for ordination, and together they reap what they have sown.

Instead of following such an unholy course of action, Paul admonishes Timothy to, “keep yourself pure.” The decisions Timothy must make include ordaining ministers, deacons, elders, missionaries, etc. In carefully evaluating each person, praying over them, testing them according to the guidelines given in the pastoral epistles, and etc., Timothy would keep himself pure, and he would be free from sharing in the sins of others.

Life application: The laying on of hands for ordination does not make a person holy. Rather it is to be an acknowledgment that the person has lived in a holy manner and is acceptable to be ordained and set apart for service to the Lord. In ordaining perverts, greedy people, and any others who are specifically unqualified according to Scripture, the church does not gain a good new minister. Instead, it gains a new problem, and it heads quickly down Apostasy Avenue and onto Heresy Highway. It is better to have nobody to fill a job in the ministry than to fill that job with a moral minuscule.

Lord God, may our churches learn to be wise in who they ordain to the ministry. Ordination is not a way of obtaining holiness. The one ordained, if not already living according to Your word, will only continue down his depraved path. May our churches go to Your word, and then carefully evaluate what ordination requires. Only then should they choose men who are qualified according to those guidelines. There are enough deviants in the pulpit. May they be replaced with men of God whose hearts are set on honoring You. Amen.

Thursday, 1 February 2018

I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality. 1 Timothy 5:21

Paul now directs his attention to Timothy himself, especially pointing out what is expected of him. He begins with, “I charge you before God and the Lord Jesus Christ.” The word translated as “charge” bears more weight than the translation implies. It is rather, “solemnly charge.” It is a compound word comprised of “thoroughly” and “witness.” Thus, it is a solemn charge or an earnest testimony. Paul’s words then hold great weight as presented to Timothy. This is all the more seen by including both “God” and “the Lord Jesus Christ” as witnesses.

Paul is making the most solemn charge possible by calling the infinite God, and His designated Mediator who comes from Him, to witness Paul’s charge to Timothy. He then calls on “the elect angels” as well. This term is highly debated. Some see this as not meaning “some of the angels,” but “the choice, or preeminent, among the angels” (John Gill). Others see it as all angels which are not fallen. Those which are fallen are then recorded in Jude, where it speaks of “…the angels who did not keep their proper domain, but left their own abode” (verse 6). In contrast to these fallen angels would be those recorded in Hebrews 12:22. There it says, “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels.”

In the end, the term is used just this one time in the Bible. The doctrine of angelology is a valid point of study, but much of it rests on inferences and speculation. Even when these inferences are particularly obvious, it is better to not be overly dogmatic on a subject which is otherwise not explicitly stated. What can be inferred without going beyond what is written, is that Paul is using these “elect angels” in his charge to Timothy, thus implying that they are to be witnesses to Timothy’s life and actions, and they will probably be a special part of testifying to his life’s conduct when he stands at the Bema Seat of Christ. Otherwise, there would be no need for them to be witnesses.

Logically then, it follows through that all saved believers are likewise viewed by this heavenly host. Each of us is implicitly included in this. The charge to Timothy is given in this solemn manner because of the especially weighty position to which he has been elevated. Therefore, he is expected to “observe these things without prejudice, doing nothing with partiality.”

The idea of “prejudice” is that he is to not make a judgment apart from the facts. The word, prokrima, is unique here in Scripture. It is a compound word signifying “to judge before.” He is not to decide before hearing a matter, whether based on the status of another, his affiliation or friendship with another, or for any other reason where he might be inclined to make a pre-judgment based on anything but the facts that will be presented.

The idea of “partiality” indicates a pre-inclination. The Greek gives the sense of a balance-scale inclining one way or another because it is tipped in that direction. Rather than such an attitude, proper application would demand that justice is blind-folded, and that the balances are properly aligned through the entire process of discerning a matter. As the leader of the church, he is to properly weigh out all matters – doctrinal, inter-personal, etc. – fairly and without any sort of bias being allowed to enter into his decision making. He is to hold to the highest standards of fairness and proper discernment.

Life application: Due to presuppositions, and due to our personal likes and dislikes as humans, the words given to Timothy are exceptionally hard to apply to our decisions. But this is what is expected of those in the ministry. If we conduct our affairs with bias, or with pre-judgments, we will inevitably corrupt our doctrine, and err in our decisions. First and foremost, we are to hold to Scripture as the ultimate source of our faith. And then we are to apply its high and noble standards to our decision making process at all times. We are neither to twist the word in the process. Instead, our doctrine should be fixed and unchanging as we deal with such matters.

Lord God, where can we go to find the right way to deal with others in a fair and proper manner? If we trust in our own selves in this, we will surely fail. We are a product of our makeup, and that makeup is faulty. But Your word is not. And so help us to put aside our fallen inclinations, and to apply the precepts of Your word to our lives in all matters. In this, our decisions will be fair, our judgments will be sound, and Your will is what will be revealed in those things we do. Help us in this, O Lord. Amen.