Bible Phrasing: 1 Timothy 3:14–16

First Timothy 3:14–16 provides a complementary purpose statement to the one found in chapter 1:3–5:

3 As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine, 4 nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith. 5 The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.

From the onset, Paul's concern for the church is evident in his concern for false teaching infiltrating the ranks of the Christians at Ephesus. Timothy's assignment was to manage the false teaching by issuing a love-filled charge to these false teachers. The charge sometimes resulted in Paul's handing over people to Satan (see 1 Timothy 1:20). In order to prevent the propagation of false doctrine, Paul issued a remedy: prayer. Much of chapter two deals with this topic, with an important caveat related to the gender of the congregants. Men have their specific set of instructions for behavior, as do the women of the Ephesian church. 

Chapter three provides a further strategy for how Timothy might combat false teaching at Ephesus: qualified teachers. These qualified teachers must meet certain characteristics, which include specific behaviors (manage responsibly, act above reproach, and hold fast to sound doctrine). These two chapters and the strategies for combatting false teachers reach a coherent summary in 1 Timothy 3:14–16. Paul wants the church to behave properly by practicing prayer and installing biblical leaders. These initiatives will help Timothy (and ultimately the church) to combat false teaching effectively. 

First Timothy 3:14–16 can be divided into three parts: part 1 deals with the specific purpose for Paul's writing. He states plainly that the purpose for his writing is so that Timothy may know how one ought to behave in the household of God. This household is the church of the living God, which is a pillar and buttress of the truth. Apparently, Paul is seeking to arrive in Ephesus eventually ("if I delay"), but in the meantime, Timothy has been appointed to handle some of these issues prior to Paul's arrival. 

The second part is 3:16a: the formula that introduces the confessional statement. Paul calls "godliness" a mystery, and describes it with an emphatic "Great indeed." The "we" likely refers to Paul and his companions, but certainly does not preclude the Christians at Ephesus or Timothy. 

The confession of godliness turns out to be Jesus Christ. Paul makes six statements that are formulaic and include six passive verbs (manifested, vindicated, seen, proclaimed, believed on, taken up), six prepositions, and six nouns. Each verb signifies a moment in Christ's redemptive timeline:

manifested --> incarnation

vindication --> resurrection

seen --> in full glory

proclaimed --> through the Gospel message

believed on --> through faith in the Gospel message

taken up --> to reign in heaven forever 

Each noun also forms a complementary progression between the realms of existence, both large and small: 

in the flesh (human realm -- small scale) --> in the Spirit (spiritual realm -- small scale)

in the Spirit (spiritual realm -- small scale) --> by angels (heavenly realm -- large scale)

by angels (heavenly realm -- large scale) --> to the nations (human realm -- small scale)

to the nations (human realm -- small scale) --> into the world (human realm -- larger scale)

into the world (human realm -- larger scale) --> in glory (heavenly realm -- larger scale)

 

What rights do American Christians have in Public School?

Joe Carter writes on the rights of American Christians in Public Schools. 

https://www.thegospelcoalition.org/article/rights-christian-public-school/

Bible Phrasing: 1 Timothy 3:8–13

1 Timothy 3:1–13 has been well-considered Paul's instruction on leadership in the life of the church. The first section (3:1–7) is a description of the qualities God requires elders/overseers/pastors to have in order to manage God's household. The next section (3:8–13) focuses in on the office of deacons and their wives. 

The section is structured in A-B-A' where A explains the qualities of deacons, B considers a deacon's wife, and A' revisits the quality of a deacon related to his family life. 

In section A, Paul describes seven characteristics beginning with the heading "dignified" (using the same word to describe their wives). The hapax "double-tongued" is a compound word (the prefix δι- and -λόγους). likely having the meaning of deceitful. Deacons are not to be deceivers. 

The phrase "addicted to much wine" is self-explanatory. An addict will likely not be dignified. Similarly, the phrase "greedy for dishonest gain" communicates at least three prohibitions: 1) deacons cannot be greedy, which implies lack of control, 2) deacons cannot pursue dishonest gains, which implies immorality, and finally, Paul prohibits the marriage between the two, 3) deacons cannot be so greedy that they will pursue money, possessions, and opportunities dishonestly. 

The next phrase has a caveat: deacons must hold the mystery of the faith with a clear conscience.  Paul adds that deacons should be tested first, but he does not give a particular set of tests. Most obviously, he means that the deacon's character should be tested, for that is what "dignified" implies. But a deacon's actions--his speech, his drives, his motivations--are closely linked to his character. Only after observing their character and actions should deacons serve. The conditional "if they prove themselves blameless" is another indication of Paul's wedding of spiritual and practical dimensions that should be a part of a deacon's test. Paul does not indicate a timeline for the testing, implying the freedom of each church to decide. Nevertheless, the testing period should happen organically in the life of a church. 

A brief section on the qualifications of wives/women (Γυναῖκας) makes clear that Paul saw women as a vital part of the ministry of deacons in the local church. Whether to view Γυναῖκας as "women" or "wives" has been a major source of debate among Christians for centuries. Some translators prefer the more general "women" citing other examples in the New Testament and church history as the grounds for such a translation. The "likewise" allows women, whether wives or single, to serve as deacons, or "deaconesses," and puts their status on equal footing to the men who serve this way. Women would be considered as part of the category of deacons. 

Others prefer "wives" because of the way the adverb "likewise" functions in relation to verses 8–10. Proponents of this view also argue that verse 12 gives a strong indication that Paul views the deacon ministry as a husband-wife team for those male deacons who have wives. He does not prohibit single men from being deacons. Many argue that Paul's lack of inclusion of wives under the qualifications of pastors limits the role of pastors to qualified men; but here, it is evident that Paul freely allows women to serve in non-teaching, and primarily service-oriented roles. These wives would be considered inextricably linked to the functions their husbands perform as deacons. 

Finally, a less popular option, but one that has taken much ground more recently is the notion that some women fulfill another office not linked to deaconship (perhaps a third women-only office?). This last view is hardly supported by the context. 

In any case, whether wives or women in general, they should be dignified, like the men who serve as deacons. Besides these overarching qualifications, other parallels exist between verses 8 and 11:

not double-tongued --> not slanderers

not addicted to much wine --> sober-minded

not greedy for dishonest gain --> faithful in all things

Paul's final qualification for deacons relates to their domestic life. They are to be the husband of one wife, manage their children well, and manage well the entirety of their households.

The grounding of these qualifications is verse 13. Here Paul gives two reasons or motivations for deacons to serve well. First, those who serve well gain a good standing for themselves. Second, those who serve well gain great confidence in the faith that is in Christ Jesus. Serving well has ramifications for the deacon's horizontal relationships (those who are around them), as well as their vertical relationship to Christ. 

 

Bible Phrasing: 1 Timothy 3:1–7

1 Timothy 3 begins with the second of three "trustworthy" statements in the letter. The other occurrences of "trustworthy" or "faithful" sayings occur in 2 Timothy 2:11–13 and Titus 3:1–8. 

The trustworthy statement is the following: "if anyone aspires to the office of overseer, he desires a noble task." The remaining section is an inference on the saying. 

There are 14 qualifications/characteristics listed in Paul's requirements. Each feature is meant to fill out the meaning of "noble task" in 3:1 and includes Paul's concern for the health of the church, which is God's household. 

Eleven out of the 14 characteristics are connected to the requirement for the overseer to be above reproach. The other three characteristics form their own contribution. 

Paul explains that an overseer must be able to manage his own household. He provides the manner (with all dignity) and an example (keeping his children submissive). The main reason for this requirement has to do with a parallel to God's church. Paul's argument is clear: he must be a good manager of his own home because if not, he will not be able to manage God's household. 

Another quality of an overseer is one who is a seasoned believer. Paul gives the requirement (he must not be a recent convert) and gives a reason: or he may become puffed up with conceit. Consequently, he will fall into the condemnation of the devil. While Paul specifies no timeline or length of time from the point of conversion to leadership, this requirement focuses on the pride and disposition of the overseer. 

A final requirement has to do with reputation. Paul says the overseer must be well thought of by outsiders. He gives a reason: so that he may not fall into disgrace. Paul offers an elaboration: into a snare of the devil. An overseer's lifestyle to outsiders is significant because Paul does not want God's household to suffer due to the disgraceful comportment of an overseer.