Daily Writing

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.

Sunday, 26 November 2017

…for which I was appointed a preacher and an apostle—I am speaking the truth in Christ and not lying—a teacher of the Gentiles in faith and truth. 1 Timothy 2:7

“For which” is speaking of that which he just stated in verses 5 & 6 – there is one God; there is one Mediator between God and men, the Man Christ Jesus; and Christ Jesus gave Himself a ransom for all, to be testified in due time. This explains Paul’s “For which.” It is these things for which he then acknowledges that “I was appointed a preacher.”

The word “preacher” here is literally “a herald” or a “town crier.” In essence, he was one who proclaimed critical news to the public, such as at a town gathering. This is exactly what he did as is recorded in Acts. At times, the entire town would show up at a synagogue to hear his words. When in Athens, he spoke at the public meeting at the Areopagus. Paul also states that he was appointed “an apostle.”

Paul’s calling is recorded in Acts 9, he was called personally by the risen Christ, and he is specifically said to be designated as the apostle to the Gentiles on several occasions in the New Testament. In Galatians 2, he is contrasted to Peter, whose apostolic ministry was specifically to the Jews –

“But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter ⁸ (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles)…” Galatians 2:7, 8

After making his claims of authority concerning his ministry, he then adds in, “I am speaking the truth in Christ and not lying.” This is a claim similar to the one he makes in Romans 9:1. He is herein making a solemn oath, and a resounding declaration, that what he says is the truth. This statement actually shows us that this letter is more than a personal letter to Timothy, but one which was intended to be read by all in the church.

Timothy was already aware of these things: but those in the church at Ephesus, where Timothy was, were probably arguing against his apostolic authority, saying that he was converted after Christ’s death. Because of this, it would be argued that he couldn’t have been called by Christ. But Paul’s call was supernatural. His ministry as an apostle was, as he says in 1 Corinthians 15:8, “as one born out of due time.” The need for stating this apostolic authority openly in this letter probably finds its source in the Judaizers & false teachers referred to early in chapter 1. They had a beef against Paul and worked to diminish his authority in the eyes of others.

Paul then continues with the words, “a teacher of the Gentiles.” This is probably what irritated the Judaizers the most. Paul was teaching the Gentiles their freedom in Christ. They wanted the Gentiles to look to all things Jewish through “fables and endless genealogies” which were intended to highlight them as a superior line, deserving of emulation. Paul completely refutes this nonsense throughout his letters. What the Gentiles have to offer is equal to that of the Jews. In fact, throughout the church age, it has been the Gentiles who have faithfully carried the untainted gospel of freedom from works of the law. It is they who have sent missionaries and established churches throughout the world. It is they who have, for 2000 years, searched out the word, faithfully translated it to almost all languages on the planet, and have held it in the highest of esteem as the true and undefiled word of God. This is the legacy of Paul, who here defends his apostolic ministry in the presence of God with a firm and sure vow. He then finishes that his teaching is “in faith and truth.”

This combination of words concerning his teaching is found only here. Vincent’s Word Studies says about it that, “The phrase must not be explained in true faith, nor faithfully and truly. It means that faith and truth are the element or sphere in which the apostolic function is discharged: that he preaches with a sincere faith in the gospel, and with a truthful representation of the gospel which he believes.” Paul has completely contrasted himself to the false teachers of Chapter 1, and he has set the example for all pastors to follow in the future.

Life application: The closer one sticks to the word in their teaching and preaching, the finer of a teacher and preacher of the word they are. Superfluous words of oration do very little to build up and edify others in proper instruction of the word of God.

Lord God, Your word is given and it is a marvelous gift of love and instruction. How sad it is to go to a church and hear a sermon which has lovely oration, but which doesn’t really bear on what Your word says. The closer a preacher sticks to the word in their message, the more competent the congregation will be in their own walk with You. Help each of us to reject flowery sermons which edify for a moment, and to search out a word which analyzes and explains Your word carefully and competently. Amen.

Saturday, 25 November 2017

…who gave Himself a ransom for all, to be testified in due time, 1 Timothy 2:6

This is a wonderful verse which builds upon the words of the previous verse. Taken together, they read, “For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all, to be testified in due time…” Paul says that “the Man Christ Jesus” is He who “gave Himself a ransom for all.” The word “ransom” here signifies the act, not the means of the redemption.

The first thought that must be understood is that a ransom was required for man. In other words, without that, there can be no mediation between God and man. That is obvious on the surface. Therefore, if one is not ransomed by the Lord Jesus, then there can be no access to God. That becomes obvious based on the first thought. Further, as only Christ is the satisfactory ransom for man, then there can be no vicarious mediation by any other. Only He was qualified to give Himself up to death as the price of redemption for fallen man.

Stated explicitly, what this means is that personal prayer to God is not acceptable to Him apart from being “in Christ.” It also means that apart from Christ Jesus, no other person can mediate for another. The doctrine of priestly mediation within the church is as far from biblical truth as east is from west. One can only come to God through Jesus Christ. And yet, he (meaning any in Christ) can freely come to God through Him. There are no restrictions when one is in Christ. Being in Christ means that access to the throne of grace is ever available.

The words, “for all” must be kept in their proper context here. Christ died for all potentially. The issue is not one of efficacy, but of sufficiency. His death was sufficient to redeem all, but not all are necessarily redeemed. His life was given to redeem fallen man, and any and all who come to Him are ransomed. There are none who will be excluded when they come to God through faith in Christ, and there are none who are accepted who do not come to God through faith in Christ. This is the reason why Paul exhorted in verse 1 that prayers, intercessions, and etc., be made “for all men.”

Again, as noted in a previous verse, this is completely contrary to the doctrine of Calvinism. If God elected those for salvation apart from free will, none of these things would have been stated by Paul. That doctrine is likewise as far from the truth as the east is from the west. One is saved by faith, and that is an expression which proceeds from the man by a volitional act of the free will. The entire thought thus far is a resounding proof that God desires the salvation of all, and that it is our job to share this message, pray for the lost, and that the lost must then choose.

Finally, the words, “to be testified in due time” are literally rendered “the testimony in its own times.” The word “times” is plural, and it is thus shows that “the gift of Christ as a ransom was to be the substance or import of the testimony which was to be set forth in its proper seasons” (Vincent’s Word Studies). Jesus Christ was determined in the eternal counsels of God’s mind to give Himself as a ransom at a particular time in redemptive history. When that moment came, Christ entered into the stream of humanity and fulfilled the work which was set forth for Him to accomplish.

Life application: Doctrine matters. Who we pray to (or through) matters. How we pray to God matters. The decisions we make, or fail to make, matter. Each of these things must be fleshed out of what is said in Scripture. When we begin to veer off of what is sound and reasonable, we eventually come to a point where we are completely apart from God, even though we think we are near to Him. This is why we must continue to search the word and evaluate its truths with care and contemplation.

Most gracious heavenly Father, Your word tells us that Christ came to give Himself a ransom for all. But it also tells us that not all are saved. Christ is sufficient to redeem all mankind, but we have a part of the responsibility. We must first believe by faith that He has done this for us. And then we are to get out and share this as well. Unless we act, the Gift has no value. Help us to be wise, and to do our part. And thank You that the Gift is available to us still. Thank You for Jesus. Amen.