1 Timothy 3:1-16 Bible Teaching

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So, we finished 1st Timothy chapter 2 last week where Paul addresses women in that day and age.

Let’s dig into chapter 3 where Paul begins by talking to Timothy about people called, “bishops.”

1st Timothy 3.1-16
September 20th 2020
Meat
1 This is a true saying, If a man desire the office of a bishop, he desireth a good work.
2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach;
3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
4 One that ruleth well his own house, having his children in subjection with all gravity;
5 (For if a man know not how to rule his own house, how shall he take care of the church of God?)
6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.
7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

So back to verse 1

1 This is a true saying, (meaning, listen to this truth I am about to share – it is good and reliable) “If a man desire the office of a bishop, he desireth a good work.”

The word desire means “to want or aspire to.” And Paul appears to see nothing wrong with this saying that such a desire is a good work.

Psalm 37:4 lays this out more fully for us saying:

Delight thyself also in the LORD; and he shall give thee the desires of thine heart.

This appears to present us with an order, saying that if someone delights themselves in the Lord he will in-turn grant them their hearts desires.

I tend to interpret this more as saying that when a person “delights in the Lord” the Lord himself will put desires into their hearts rather than his granting our desires – but admittedly, it could be read either way.

Here, Paul says that desiring the office of a Bishop is a good thing.

But from here adds some qualifiers to the position that must be present in those chosen to serve – which the King James calls the “office of a Bishop “ which is language I strongly resist.

The reason is the phrase, “office of a bishop,” here comes from a single word in the Greek – epis-ko-pay.

Most of you have heard of the denomination called, Episcopalians, they take their name from this same Greek word, Epis-ko-pay.

Episkopay – episcoe – occurs only four times in the New Testament. It is translated to “visitation” twice (in Luke 19:44, and in 1st Peter 2:12); bishoprick once (in Acts 1:20); and then here to “office of a bishop.”

The verb from which epis-ko-pay is derived occurs twice. Once in Hebrews 12:15 where it is translated “looking diligently,” and once in 1st Peter 5:2 where it is rendered, “taking the oversight.”

The noun rendered “bishop,” occurs in Acts 20:28; Philippians 1:1; 1st Timothy 3:2; Titus 1:7; and 1st Peter 2:25. And the verb means, properly, “to look upon, behold; to inspect, to look after, see to, take care of;” and the noun denotes the office of overseeing, inspecting, or looking to.

It is also used in ancient literature to describe one who “cares for the sick.”

The summary of the term then is really an overseer and can be used in conjunction with a shop foreman, lifeguard, a woman over a yard of children, anyone that oversees something or someone else.

This is where I have the rub with it and this passage in particular from the King James as there is nothing in the word itself which would limit it to any class or grade of the ministry; and it is, in fact, applied to nearly all the officers of the church in the New Testament, and, indeed, to Christians who did not sustain any position at all. In scripture it is applied

(a) to believers in general, directing them to “look diligently, lest any one should fail of the grace of God,” Hebrews 12:15;

(b) to the elders of the church at Ephesus, “over the which the Holy Ghost hath made you overseers,” (Acts 20:28)

(c) to the elders (or presbyters) of the church in 1st Peter 5:2, “Feed the flock of God, taking the oversight thereof;”

(d.) to Judas, the apostate, in Acts 1:20 (who oversaw the bag); and

(e) to the great Head of the church, the Lord Jesus Christ, 1st Peter 2:25, describing him as “the Shepherd and Bishop (overseer) of your souls.”

The word is never used in the New Testament to designate an order of men superior to presbyters or elders or deacons, nor is it ever used in the religious sense that it came to be used by men as being the successor office to the waning presence of apostles.

We read in early church history from men we choose to call the early church fathers that Bishops were set over large areas and the implication was they were the continuation of the living apostles in over
the church.

But this application has zero support in the New Testament – unless we read into the text and decide that this is the case.

But does it make much sense that this is the reality when Paul here is having young Timothy choose certain men to function as overseers of the church at Ephesus?

I see the title as being nothing more than Paul telling Timothy, when he chooses men who desire to help him oversee the body there that they meet the forthcoming qualifications.

Even the Episcopalians concede to this as one of their theologians named Dr. Onderdonk wrote (Episcopacy, p. 12)

“All that we read in the New Testament concerning ‘bishops’ is to be regarded as pertaining to the ‘middle grade;’ that is, to those who are now regarded as ‘priests.'”

Which I also think is a mistake – they weren’t priests in the sense that men were priests – not at all.

The bottom line is, bishops in the church, who qualified, were men who oversaw the workings of a portion of the local church just like my asking Kathy Maggie to oversee the childrens room, Seth to oversee the techside of things, Wendy to oversee social media and Michael to oversee production of materials.

All overseers willing to help. None special offices of a organizational hierarchy, rank or grade – certainly not a priesthood. That is what men have done with the assignment.

So with all that being said Paul simply explains to Timothy what kind of person ought to be put in these oversight positions. And he continues at verse 2 saying:

2 A bishop then (and overseer) must be blameless,
the husband of one wife,
vigilant,
sober,
of good behavior,
given to hospitality,
apt to teach;

From this description, we can see that these overseers were given responsibilities in the bride of that day.

This was purposeful – especially since the Bride is described, in Ephesians 5 as

“a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.”

Part of Paul’s job (along with Peter, James and John and the others) was to ensure that the believers in that day, the church, the very bride of Christ, was to be holy, pure and without spot.

Since the wrapping up of that former age, with Yeshua drawing believers out of the House of Israel and from out of Gentiles once the Children of Israel rejected their Messiah, the application of spotlessness falls on individuals through Christ and is no longer expected in a collective sense, meaning in a brick and mortar church.

But then, before the wrapping up of all things and prior to Christ taking his bride, she had to be without spot and therefore these overseers and their wisdom among the believers was necessary and essential to her well-being.

Not an office, and opportunity for the mature and faithful to serve the Bride.

So Paul says that they “Must be blameless.”

We aren’t talking about perfection here but we are talking about a man who by reputation cannot be criticized by others with overt charges – whether they be in business, morality, conduct and the like.

That is understandable. If the bride was to be pure the overseers of the bride should be more than exemplary in this way.

Of course, when you are trying to manage an empire of religion, these things are rarely ubiquitous and we often find that such men in brick and mortars are some of the worst, rather than the best, examples.

Paul adds, “the husband of one wife.”

This line is debated on meaning by many and so I am not sure we can really know Paul’s intent.

Some say that he is saying that the overseer must be married.

Some say that he is saying that an overseer can only have been married to one woman in his life – that if he was divorced or a widower who remarried he was disqualified.

Some say he is prohibiting a polygamist from having oversight over others.

We really don’t know for sure.

Based on the Greek it seems – seems – that Paul is saying no polygamy. I say this because:

It’s the most direct and obvious meaning of the language, and it would doubtless be thus understood by those to whom it was addressed.

At a time when polygamy was not uncommon, to say that a man should “have but one wife” would be naturally understood as prohibiting polygamy.

Additionally, marriage to a second wife, after the death of the first, is nowhere spoken of in the Scriptures as wrong. In fact, marriage of a widow to a second husband is expressly supported in 1st Corinthians 7:39.

Also, polygamy was extensively practiced but it was not regarded as unlawful. However, one design of the Good News was to restore everything back to the Edenic state spiritually.

In the beginning God created Man – male and female created he them and in Christ, the Second Adam that singular union was restored.

Therefore, to be a Christian is to tacitly reject man-made products of the fall, including multiple wives, divorce, male domination, misogyny and feminism (meant in its extreme forms).

In agape love between two people there is zero place for any of it – and so I side with Paul being literal – an overseer ought to have one wife and no more.

Paul adds, “vigilant.”

The word only occurs only here, and in verse 11 and in Titus 2:2. It means, properly, sober, temperate, abstinent, especially in respect to wine; then sober-minded, watchful, circumspect.

And then Paul includes:

Sober – which best means of a sound mind, one who is reasonable, and not controlled by their passions. Prudent is another term that might be synonymous to sober.

And then the overall charge “Of good behavior.”

Coverdale translates this to, “mannerly.” A gentleman. Not a swearing, cussin, betting, burping sailor – but one sensitive to their surroundings and presentation to the world.

“Given to hospitality,” a description found in other places in scripture and to me is something you either are or something you are not.

Paul tells Timothy to see men who are if they are placed in the bride as overseers.

And then finally, “apt to teach.” The Greek word is Didactic which means they are capable of instructing or are qualified and therefore capable of teaching.

Then to some more insights, Paul says:
(at verse 3)

3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;

Perhaps the better reading would be more fluid and would say something like:

“Not ready to quarrel or do wrong as someone who is drunk with wine.”

I say this because the Greek here is “by wine,” not “given to wine,” and so it describes a man who by wine is known to be quarrelsome.

And hand in hand with this Paul adds his next directive, “no striker;” meaning, he must be a peaceable.

I think this is directly connected to the line not by wine.

“Not greedy of filthy lucre.”

Where the tendency to love money is condemned in several other places in the New Testament it was especially important for overseers to be void of this trait.

And while this was true then I think the principle remains true today because of this love’s tendency to corrupt everything it touches.

Mammon has the capacity to gently ever so slightly creep into things and overwhelm what was once good and right – so we look to this advice as a cautionary tale.

“but patient, not a brawler, not covetous;”

The word patient is translated in other places in scripture as, “modest, mild, gentle.”

Followed up by, “not a brawler.”

Not one given to contention or quarreling, not disposed to fighting. So again, gentle, modest, mild. Not greedy. Not acting by wine. We get the picture.

Then Paul reiterated, “not covetous.” And this seems to refer to not being a lover of money.

How can a person love to things equally? He or she cannot? So its impossible to love God and money. Gotta pick one. Verses 4-5

4 One that ruleth well his own house, having his children in subjection with all gravity; (and he adds) 5 (For if a man know not how to rule his own house, how shall he take care of the church of God?)

Of course if you are going to try and operate a brick and mortar in this day and age, these passages appear to have supreme value – and the very fact that they are in the New Testament seems to suggest that we ought to be following them in the churches we establish.

I mean we could go so far as to say that if a church exists then those who are put in places of oversight responsibilities ought to meet these standards. Why? Because they are wise and sound principles.

But I implore you to remember that

These were given to Timothy in relation to the church at Ephesus.
The church at Ephesus was told by Christ that He was coming soon to take her (in Revelation 2)
That as His bride she HAD to be pure, holy and without spot (a description almost not possible for churches today).
That the apostles oversaw the bride to keep her in line, and
That God promised that that age was coming to an end and that he would then write his laws on the minds and hearts of individuals, shaking everything else down to the dust and removing all of these intermediary approaches.

So, Paul continues and adds

“One that ruleth well his own house, having his children in subjection with all gravity.”

The reasons are obvious but this certainly implies that this person is married, doesn’t it? And he adds:

5 (For if a man know not how to rule his own house, how shall he take care of the church of God?)

The principle, again, is a good one no matter what the situation.

Unfortunately, we have the fact that some religious men are tyrants in the home but are so gifted as to put on religious airs at the church.

This should not be. Home first, love there first, and these traits and principles will flow over to those in the church next.
And then verse 6

6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.

The Greek word, which occurs nowhere else in the New Testament, means, properly, not one that is newly planted.

Again, totally makes sense. What is interesting is the reason why Paul gives that putting such a one in as an overseer would be a mistake:

“lest they be lifted up with pride and he fall into the condemnation of the devil.”

Which, in pride or by pride, the person falls “into condemnation” the way the devil did, meaning because of or due to pride.

Then to give another danger to Timothy Paul adds:

7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

Meaning his reputation with those outside the church must also be good – and the reason he gives?

Lest he fall into reproach,” meaning, lest he brings dishonor to the character of the bride and the status of the church.

But Paul doesn’t stop there, he adds:

“And the snare of the devil,” meaning the traps that Satan set for the believers in that day which would ultimately hurt the person and the church.

Why don’t we work our way through to the end of the chapter and we can do this because Paul now speaks to Timothy about deacons and because the advice is close to what he says to overseers, we can run through them quickly.

But first let’s read what he says beginning at verse 8
8 Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre;
9 Holding the mystery of the faith in a pure conscience.
10 And let these also first be proved; then let them use the office of a deacon, being found blameless.
11 Even so must their wives be grave, not slanderers, sober, faithful in all things.
12 Let the deacons be the husbands of one wife, ruling their children and their own houses well.
13 For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.

Then . . .

14 These things write I unto thee, hoping to come unto thee shortly:
15 But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.
16 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.

Alright, back to verse 8:
First word –
8. Likewise . . . (in the same way as the overseers) must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre;

And LIKEWISE, we have a similarity in the meaning of the word Deacon as with the word, Bishop.

Not ecclesiastical titles or offices of a priesthood.

The original meaning of this word is an “attendant, assistant, helper or servant.”

It is also translated minister, which means, servant, (see, Matthew 20:26; 2nd Corinthians 6:4; Ephesians 3:7)

Deacons are first mentioned in the Christian church in Acts 6:1-15 where it appears that their duty was to collect the alms of the church, and distribute them to those in need, to visit the poor and sick, widows, orphans, and all who suffered persecution and in these visits ad”ministering” all necessary and proper relief to the recipients of their offerings.

Seven are named in Acts and Philip and Stephen are afterwards found laboring as evangelists.

Phebe is called a deaconess in Pauls letter to the Romans and so the call was not only on the lives of male believers.

Simply put, the deacons were those who oversaw the temporal affairs of the church – collecting food, clothing and money and distributing them to the poor.

Nothing is ever mentioned about them having skills to preach or teach – even though we discover that some, after being deacons, did go on to preaching.

Frankly, the qualifications of a deacon that Paul lists here are the same as for overseers with the exception of the overseers being apt to teach.

So Paul tells Timothy that likewise the deacons must be:

“Grave,” which means serious and sober-minded.

“Not double-tongued,” which literally means not repeaters of words but more likely means not fast talkers who try and con their way through life.

Again, “not given to much wine,” like the overseers and then too:

“Not greedy of filthy lucre.”

Especially since the deacons and deaconesses were in entrusted with the donations given to the church. Paul adds:

9 Holding the mystery of the faith in a pure conscience.

Which is another way of saying, “holding to sound doctrine from the heart and soul.” And likewise to the overseers Paul says:

10 And let these also first be proved; then let them use the office of a deacon, being found blameless.

Let them prove these things about themselves and then put them into the position of being a deacon, “being found blameless.” Meaning once they are proven capable and qualified, bring them in. Paul then adds a line that is different than what he says to overseers in verse 11, saying:

11 Even so must their wives be grave, not slanderers, sober, faithful in all things.

There is some debate, of course, on whether Paul is addressing wives of deacons alone or wives who are deaconesses. It’s hard to tell from the Greek.

The question arises because Paul says nothing about the actual wives of the overseers, but here chooses to say something about the wives of the deacons.

And so the though comes up as to whether he was saying that wives who are deacons must meet these qualifications listed.

I tend to see it work in either direction – and for some practical purposes. Because deacons are servants who deal with the temporal property of the church in that day, their wives had to be of a kind disposition, and not ones to slander others – especially since their husbands had dealings with the indigent.

Be kind and sober and not slanderers but faithful in all things.

Then, at verse 12 he gives the same insights he gives to the overseers, saying:

12 Let the deacons be the husbands of one wife, ruling their children and their own houses well.

And he adds

13 For they that have used the office of a deacon well, purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.

Meaning those who discharge the duties of a deacon (and perhaps deaconess) well, obtain respect, an honorable standing along with great boldness in the faith, or an ability to walk and speak in the faith that they have in Christ Jesus.

The word, translated to degree in the King James, speaks to steps of stairs and alludes to the notion of stepping up in their stature and reputation among the faith.

There are three passages left in the chapter and two of them can be covered quickly with the last needing some more time.

Let’s read cover the two, leaving the third for next week. Verse 14 as Paul says:

14 These things write I unto thee, hoping to come unto thee shortly:

To me this proves that Paul did not see Timothy as his replacement in Ephesus but only a stop-gap until he could get there.

Then he adds

15 But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth

His hopes were to come to them shortly but he adds the possibility that he might be gone longer than he anticipated.

And so if that be the case, he has written these things to Timothy that he would know how he ought to act in his position, or in what Paul calls, “the house of God.”

Which, we learn in other places, was no longer the temple made with hands but was composed of believers. And Paul adds, referring to the house of God and says:

“which is the church of the living God, the pillar and ground of the truth.”

In that day the church, which was the house of God, served as the pillar and ground of the truth. Hence the need for living apostles, an abundance of the spirit, apostolic instructions and insights, overseers, pastors, deacons and deaconesses, and elders.

All in place until he came to take that pure bride which the gates of hell could not prevail against.

Paul ends the chapter, or we end the chapter with Paul saying something truly important and truly applicable to believers in this day as well as then – verse 16

16 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.

We will cover this fantastic verse next week!

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