Author: Charlie Garrett

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.

Wednesday, 31 January 2018

Those who are sinning rebuke in the presence of all, that the rest also may fear. 1 Timothy 5:20

The words, “Those who are sinning,” are not as obvious as may be realized. Ask first, “Who is Paul speaking about?” Two possibilities arise. He has been speaking of elders since verse 17. Verse 19 then singled out the elders concerning accusations being brought against them. From the immediate context, one might assume that this is obviously speaking of the elders who were found to be properly accused. This is the view of most scholars. It is a fitting view, and holding it is acceptable.

Having said that, Paul may be summing up his thoughts now by including all in the church. Verses 22 (sharing in other people’s sins) and verse 24 (“Some men’s sins”) are speaking in a general sense. Thus, verse 20 could be a transition verse from the specific to the general. This is even more possible because of the verb used, which is in the present tense – “sinning.” This could be speaking of anyone who is actively sinning, such as the offender mentioned in 1 Corinthians 5.

And so, rather than being dogmatic about this, it should probably be considered as a general principle, to be applied to both elders and lay people alike. “Those who are sinning rebuke in the presence of all.” The sinful actions of the offender are to be brought forth, and they are to be addressed. This speaks of spiritual matters. The church had no authority in the affairs of the government, and so those things which Paul writes of are spiritual matters. Obviously, later in the church age, some governments have mixed state affairs with church affairs, but Paul’s words are directed specifically to spiritual matters. These sins were to be addressed in the open church for all congregants to see for a specific reason. It is so “that the rest also may fear.”

Whatever sin is being addressed – be it the teaching of improper doctrine, inappropriate sexual behavior, stealing, or whatever else arises – the people would see the case being brought out openly. The embarrassment of being addressed in this manner by the offender would then warn the entire church that the same type of formal charge would be brought against the next person who would presume to violate the set standards of guidelines found in Scripture. In this, the people would learn to fear acting inappropriately, and confine themselves to what is sound and proper.

Life application: The words of this verse are instructive, and they are prescriptive. But a problem arises in the modern world which didn’t exist in the past. In many places, there is a church on every street. If someone is accused of doing something illicit in a church, even before an open trial can be held, all they have to do is head down the road to the next church and sit in obscurity there. This doesn’t negate the need of the church to do its job, but it does make it a bit more difficult to follow through with what needs to be done. However, for the person who is willing to stay and receive his rebuke, both the offender and the congregation will ultimately be edified and built up together through the proper conduct which was displayed in accord with God’s word.

Lord God, You have given us the church to fellowship in, and you have given us other believers to share our hearts and our desires with. We thank you for these things, and it is so very encouraging to be able to share in life with those we attend with. Outside of our weekly services, there is the phone, email, or video chats where we can continue in our fellowship. Help us to use these things so that our hearts and minds are used in building one another up, and in staying close to You at the same time. May our every action each day be directed towards You. Amen.

Tuesday, 30 January 2018

Do not receive an accusation against an elder except from two or three witnesses. 1 Timothy 5:19

Paul’s words of this verse are to be taken in context with the previous verses. An elder here is not simply an “older man” as was noted in verse 5:1. Rather, it is speaking of one in a position in the office of elder of verses 17 & 18. This is the subject under discussion, and he is continuing with it now. These words then are specifically being given to protect those in leadership from slanderous attacks and the like. Therefore, “Do not receive an accusation against an elder,” is specifically to be considered in this way. The elder is one in the church who is in a position of teaching, instruction, authority, and so on. But Paul doesn’t stop there. He completes the sentence with, “except from two or three witnesses.”

If someone came forward and made an accusation against someone who had already met all of the requirements of the office (which he has already laid out in the epistle), then the accusation was not even to be considered without additional support, meaning two or three witnesses. This individual has gone through the entire process for ordination, he has met the requirements, and he was duly installed. This would have included an investigation which interacted with many people. For one to come forward, make an accusation, and destroy that work by himself was not to be acceptable.

But, if an accusation was confirmed by more than one, then an investigation could proceed. This precept was a part of the law and culture of the Jewish people. It was given in Deuteronomy 17:6 concerning the death penalty. It was given in Deuteronomy 19:15 concerning any crime. It is cited in John 8:17 by Jesus, and Paul states it as a precept in 2 Corinthians 13:1. Though it is a part of the Law of Moses, Paul has carried it into the New Covenant as a protection for the people of the church as well.

The reason for this should be obvious. Anyone who bore a grudge against another could make up anything he wanted about that person and simply lie about it. In bringing discredit upon the person, it would then lead to discredit upon the faith. And this may be the underlying motive as well. It is the desire of the enemies of Christ to do whatever they can to harm the Christian faith. Accusing an elder is an easy way to do this.

Further, if a person has betrayed the office, having two or three witnesses who can substantiate the offense would be a valuable means of having him removed. As is seen in church hierarchies, there is often an unhealthy protection of true offenders. This is not limited to the Roman Catholic Church, but they are a great example of this. The high level of perversion among priests and bishops is hidden away by the Pope and his minions at the Vatican. But this should not be. The precept goes both ways. It is to secure an elder against unjust accusations, but it is also a precept which is intended to ferret out miscreants, and offenders of the Christian faith as well.

Life application: The sad state of accusations being levied against godly men is on the increase. As the world devolves into perversion, faithful preachers will continue to be attacked by those who want their perverse agendas to succeed. However, the sad state of protecting perverse people within the church is also something that has been on-going for centuries. An entire system of perversion has been built into many major denominations. These things need to be called out by the faithful, and highlighted to show the contrast between true Christianity, and that which is false.

Heavenly Father, help us to be faithful to Your word alone. When something happens in a church which brings discredit to the faith, may we faithfully follow Your word, and work to see that it is ended. And yet, may we not simply accept accusations without proof. There is a whole world of people who are working to destroy the reputation of decent leaders and faithful attendees, simply to bring a stain upon the name of Christ Jesus. Give us wisdom and discernment in how we respond to such challenges. Amen.