Day 20 - I Timothy 4:1-2

A Daily Devotional Study of I Timothy

Don't be Deceived

1 Timothy 4:1-2

¹Now the Spirit expressly says that in the latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, ²Speaking lies in hypocrisy, having their own conscience seared with a hot iron.

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cripture clearly teaches that the last days will be a time of great deception. When asked by His disciples about the sign of His coming and the end of the age, Jesus replied, Take heed that no one deceives you (Matt. 24:3-4). Paul makes the same point in this passage. It should be noted, however, that the last days began with the coming of the Messiah and the outpouring of the Holy Spirit in the New Testament. For example, when asked the meaning of the speaking in tongues on the Day of Pentecost, Peter replied that it was a fulfillment of Joel’s prophecy: It shall come to pass in the last days, says God, that I will pour out My Spirit on all flesh (Acts 2:17). Paul, no doubt, considers the false teaching he is confronting in Ephesus to be a fulfillment of what the Spirit has said about the latter times. Since we are probably living at the latter end of the latter times, these passages are even more relevant today.

Departing From the Faith

The word “depart” is from the Greek word apostesontai, which means “to withdraw or abandon.” It is the word from which we get “apostasy.” What is being abandoned is not just their faith or trust in God, but “faith” with the definite article, i.e., the Faith. When used with the definite article, the Faith refers to the body of teaching that is essential to the gospel. What is at stake with the false teaching in Ephesus is the very gospel itself.

Deceiving Spirits & Doctrines of Demons

Paul says that those who depart from the Faith do so by giving heed (paying attention) to deceiving spirits and doctrines of demons. Remember that Satan does not come in a red suit with horns and a pitchfork; rather, he comes as an angel of light to deceive (2 Cor. 11:14). Deceiving spirits love to play on human ego and pride and the fleshly desire for something new, novel, and sensational. We must be alert! Everything that glitters is not gold! Only as we arm ourselves with a love for the truth can we avoid Satan’s snares.

Speaking Lies in Hypocrisy

The words “hypocrisy” and “hypocrite” come from hupocrates, which referred to the actors in Greek theater. These actors often played their roles behind large masks that extended from head to foot. Jesus used this word for the religious leaders of His day, reproaching them for not being real and for playing pompous roles behind religious masks. In this passage, Paul uses the word to describe those who are propagating the false teaching. He is saying that they are acting or pretending to be something they are not. Because they have lived in violation of what they know to be right and wrong, their consciences have become seared or deadened, i.e., they no longer feel any shame or compunction for their evil words and deeds.

Avoiding the Great Deception

We can avoid the deception predicted in Scripture by making it our goal to know truth and to walk in it. May God give us all a burning love for truth. Speaking of the last days in 2 Thess. 2:10, Paul says that people will be deceived because, they did not receive the love of the truth that they might be saved. On the other hand, Jesus promised in John 8:31-32, that if we would continue in His word, we would be His disciples indeed, And you will know the truth and the truth will make you free.

Reflection & Prayer

O Lord, in these days of great confusion and deception, create in us a love for the truth. And grant us the courage to walk and speak the truth all the days of our lives. In Jesus’ Name we pray, Amen!

Day 19 - I Timothy 3:16

A Daily Devotional Study of I Timothy

A Great Message of Hope & Salvation

1 Timothy 3:16

¹⁶And without controversy great is the mystery of godliness: God was manifested in the flesh, Justified in the Spirit, Seen by angels, Preached among the Gentiles, Believed on in the world, Received up in glory.

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aul now makes a sweeping declaration of the essence of the Christian faith, referring to it as the mystery of godliness. The Biblical word “mystery” does not refer to a riddle or puzzling question, but to something that has been hidden and is now being brought into the open. Paul uses it here to express the transcendent majesty of the gospel message that once was hidden in God but is now revealed and being proclaimed to the nations. Because of the rhythmic patterns in this passage, most New Testament scholars believe this was a hymn sung and repeated by some of the earliest believers in Jesus.

God Was Manifested in the Flesh

The word “manifested” is from the Greek word phaneroo, which refers to something that is invisible being brought out into the open where it can be seen. It is the verb form of the noun that is used in 1 Cor. 12:7 of the gifts of the Spirit. It is used here to make the point that God, Who is pure Spirit, became Incarnate in the person of Jesus Christ. This is the essence of the Christmas story: God the Creator took on human flesh and has become one of us in the Person of Jesus Christ.

Justified in the Spirit

The NIV may have captured the sense more clearly with its translation of this passage as vindicated by the Spirit. In other words, the profound claims of Jesus that, as the Son of God, He would die and then rise from the dead, were all vindicated when it actually happened by the power of the Holy Spirit. In Rom. 1:4, Paul says that Jesus was declared to be the Son of God with power . . . by the resurrection from the dead. His resurrection also validated everything else He taught, such as a future judgment, a future resurrection, and His return to earth.

Seen by Angels, Preached among the Gentiles

Seen by Angels probably refers to the activity of angels in the life of Jesus; for example, at his birth, during His temptation in the wilderness, in the Garden of Gethsemene, and at His resurrection. Preached among the Gentiles refers to the fact that this Jewish Messiah is being proclaimed to all races and peoples. What we proclaim is not a creed, religion, or philosophy, but a Person.

Believed on in the World

This preaching of Christ produces faith, enabling people everywhere to believe and be saved. Believed on in the world emphasizes the universality of the gospel. This is not a local or regional religion. It is for the whole world.

Received up in Glory

“Received up” in this verse is the same Greek word, analambano, that is used in Acts 1:2 of Jesus being “taken up” into heaven. “In glory” is the heavenly realm where He now sits at the Right Hand of God, making intercession for you and me, and from whence He will come again to receive us unto Himself.

What an incredible story! What an awesome message we have to give the world!

Reflection & Prayer

Gracious God, to whom all praise is due, we stand in awe of You! O Lord, we stand in awe of You, and of Your wonderful salvation. Thank You for saving us and allowing us the privilege of proclaiming Your salvation to the whole world. In Jesus’ Name. Amen!

Day 18 - I Timothy 3:14-15

A Daily Devotional Guide to I Timothy

Living as Members
of God’s Household

1 Timothy 3:14-15

¹⁴These things I write to you, though I hope to come to you shortly; ¹⁵But if I am delayed, I write so that you may know how you to ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth.

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hat is appropriate conduct for a Christian? This is what Paul addresses throughout this letter to Timothy. It is not Timothy’s conduct that Paul has in mind, but the conduct of those in Ephesus to whom Timothy is ministering. As we read, we can almost see Paul writing these words, knowing that Timothy is going to read them in the gatherings of believers in Ephesus.

The Household of God

Modern readers often interpret house of God in v. 15 as referring to a church building. However, there is no evidence of a church building for the first 200 years of the church’s existence. The church in Ephesus met in homes and sometimes in public venues, such as the lecture hall Paul rented while in Ephesus (see Acts 19:9; 20:20). The earliest believers did not see church as a building, but as the people of God gathered together in the name Christ. Also, the Greek word translated “house” is oiko, which literally means “household.” For example, in Acts 16:31 when Paul, told the Philippian jailer that if he would believe on the Lord Jesus Christ, he would be saved and his house (oiko), it is obviously a reference to all the people that made up the jailer’s household.

The Responsibility of Being a Member of God's Household

In the ancient world, the household was more extensive than the nuclear family today, consisting of extended family, tutors, slaves, and servants. Although most were smaller, a household could be large with hundreds of members. Some households gained fame because of the success and exploits of its members. Pride and status became associated with belonging to certain households, and certain standards of behavior were expected of their members. So, Paul is here talking about how believers should behave, not in a church building, but as members of God’s household.

The Church Is God’s Household

Paul says that the household of God is synonymous with the Church. I like to say that the family is a little church and the church is a big family. At least, that is how it should be! Paul also says that the church, which is the household of God, is the pillar and ground of truth. A pillar gives support. “Ground” is a translation of the Greek word edraioma, which literally means “a bulwark or fortification.”

Our Conduct Guards the Truth

Paul’s point is that, as members of God’s household, we have responsibility to live our lives in ways that reflect the character and honor of that household. Paul says, in fact, that the household of God is the bulwark or fortification where truth is kept safe in the earth. This truth is protected, not by mere statements of doctrine and faith, but by the conduct of those who live the truth as members of God’s household. Ephesians 2:19 says that we, who were once foreigners and strangers, have now been made . . .members of the household of God. What a wonderful privilege and sobering responsibility!

Reflection & Prayer

Heavenly Father, we thank you for placing us in Your household and making us a part of Your great family—sons and daughters of the Almighty. What a wonderful privilege and sobering responsibility. May we live lives that honor You and bring glory to Your name. In the name of Jesus we pray. Amen!

Day 17 - I Timothy 3:5-7

A Daily Devotional Study of I Timothy

More Characteristics of Biblical Leadership

1 Timothy 3:5-7

⁵For if a man does not know who to rule his own house, how will he take care of the church of God. ⁶Not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. ⁷Moreover, he must have a good report testimony toward them that are without, lest he fall into the reproach and snare of the devil.

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uch leadership in the Church is carried out from position, power, office, and title. Biblical leadership, however, is carried out from character and the call of God. Designations of leadership in the New Testament, such as episcopas, (bishop) are rooted in function and responsibility, not in status and power. Henri Nouwen got it right when he said, "Much Christian leadership is exercised by people who do not know how to develop healthy intimate relationship and have opted for power and control instead." Augustine, often considered the greatest of the church fathers, pointed out that the etymology of episcopas (bishop) refers to responsibility and not to authority. “Therefore,” says Augustine, “He who loves to govern rather than to do good is no bishop.”

God Has Not Banned Women from Leadership

Paul presents additional qualities for those who would have oversight in the Church. The role of oversight is obviously not limited to men, for Paul uses generic language throughout the discussion. For example, the word "man" is not in the Greek in either verse 1 or verse 5. In both places, “man” is a translation of the Greek pronoun tis, which literally means “anyone.” The NIV translators got it right this time! (see yesterday’ post) Also of interest is the fact that the Greek word for “rule” in verse 5, prostenai, is used of a woman in Rom. 16:1-2, where it is translated as “helper” in the NKJV.

The fact that Paul, in verse 2, says the episcopas  (bishop) must be the husband of one wife was not an exclusion of women. Since there are not separate words in Greek for man-husband and woman-wife, this verse could also read that the bishop must be a man of one woman. I suggest that there is a cultural element here for in the Greco-Roman world of the 1^st century it was culturally acceptable for a husband to have sexual affairs and keep mistresses; but it was not acceptable for a wife to to do the same. It was, therefore, necessary for Paul to include this one criterion that related particularly to men, that they be, literally, “a one woman man,’ or “the husband of one wife.”

The Home, a Proving Ground for Leadership

Paul presents the home as a proving ground for ministry. Marriage and the home constitute the most intense relationships we know and experience. If our faith works at home, it will work anywhere. If we can walk in love and peace at home, we can walk in love and peace in any situation. This doesn’t mean that a leader’s marriage and home have to be perfect, but that there must be an obvious integrity and loyalty in these most important relationships. This is in line with v. 2, where Paul says the episcopas must be the husband of one wife. Paul’s point is that, if a leader is not trustworthy in the marriage relationship, it is questionable whether or not he or she can be trusted in other relationships.

We Must Lie Low at the Feet of Jesus

In v. 6, Paul says that the episcopas (bishop) should not be a novice. A novice is a person who is new to the faith. Much damage has been done in the body of Christ by new believers being thrust into the spotlight simply because they were a celebrity, i.e., a famous athlete or entertainer. Paul says that a novice is liable to become proud and then fall into the same condemnation as the devil. This is probably a reference to Isaiah 14:12-15 where Lucifer was cast down from heaven because of pride. Gordon Lindsay, one of the most prominent leaders in the healing revivals of the 1940s-50s, observed several well-known healing evangelists fall because of pride. Based on his observations, he declared, "As one rises higher and higher in spiritual blessing and power, he must ever seek to become lower and lower and lower and lower." Leaders must avoid pride and continually lie low at the feet of Jesus.

Reflection & Prayer

Oh Lord, I pray that you will raise up a new generation of leaders in Your Church—men and women who are not looking for personal advantage but are committed to serving You and helping your people grow into Your likeness. I pray this in Jesus’ name! Amen!

Day 16 - I Timothy 3:1-2

A Daily Devotional Study of I Timothy

Character Counts

I Timothy 3:1-2 

¹This is a faithful saying: If a man desires the position of a bishop, he desires a good work. ²A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach.

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aul now addresses the need for quality leadership in the Church. It is interesting that, in the criteria he lists for leaders, he does not mention the gift of prophecy, the gift of healing, great preaching, beautiful singing, or any of the traits that many believers today, especially charismatics, tend to hold in high esteem. Except for the ability to teach, the criteria are all related to character; that is, not greedy, a good reputation with non-Christians, hospitable, not prone to losing one’s temper, and so on. When it comes to leadership in the Church, character counts.

Bishop: Not a Church Office

The word “bishop” is translated from the Greek word episcopas from which we get “Episcopal” and “Episcopalian.” Episcopas literally means “to watch over.” When Paul used the word it was not a church office, but merely a word that described the responsibility of the leaders to “watch over” the Lord’s people. The word was not unique to the Biblical writers but was a part of the vocabulary of the ancient Greek-speaking world. In Paul’s day it was used of a tutor who was responsible to “watch over” the education of a student; of watchmen on walls who were responsible to “watch over” the surrounding territory for signs of enemy activity; of army scouts; and of the superintendent of a building project. Paul uses the word for Christian leaders, both men and women, who are responsible to watch over the affairs of the congregation. This is why the word is sometimes translated as “overseer,” as in Acts 20:28.

Functions of Leadership, not Offices

In the New Testament the word bishop (episcopas) is a generic term used in reference to any leader who has responsibility of oversight. For example, in Acts 20:17, 28, Paul uses the word interchangeably with the words for elder (presbuteros) and pastor (poimen) in referring to the same leaders. The fact that Paul uses bishop, elder, and pastor interchangeably indicates that, at this early date, these are designated functions that people fulfill rather than offices that they fill. Only as the Church institutionalized over time did these become separate and distinct offices. Interestingly, neither the word “office” nor the word “man” is in the original of 3:1, but both have been inserted by the translators. The verse literally reads, If anyone aspires to have oversight . . .. 

A Leader Must be Blameless

Paul begins his list of leadership criteria by saying that an overseer must be “blameless.” Blameless is from the Greek word anepilempton, which literally means, “not to be laid hold of.” The NIV translates the word as above reproach. The NLT reads, whose life cannot be spoken against. Paul’s point is that the leader must be of such sterling character that the enemies of God can find nothing about him or her that they can use to malign the Christian community and message. Some commentators, like Dr. Gordon Fee, see this as a general term for the list of criteria that follow: the husband of one wife, not greedy for money and gain, hospitable, not quarrelsome, sober and serious, etc. The Church today—particularly the charismatic church—is in desperate need of leaders who have, not just gifts, but also character.

Prayer & Reflection

O Lord, raise up men and women of character to feed and lead Your people. May Your leaders be people of purity as well as power, character as well as charisma, and may they demonstrate the fruit as well as the gifts of the Spirit. We ask this in Jesus’ Name! Amen! 

Day 15 - I Timothy 2:13-15

A Daily Devotional Study of I Timothy

Pagan Feminism

h 1 Timothy 2:13-15    h

¹³For Adam was formed first, then Eve. ¹⁴And Adam was not deceived, but the woman being deceived, fell into transgression. ¹⁵Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.

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hen Eve saw her co-likeness lying flat, she showed pity upon him and said, “Adam, live! Rise up upon the earth!” Straightway her word became a deed. For when Adam had risen up, he immediately opened his eyes. When he saw her, he said, “You will be called the mother of the living, because you are the one who has given me life.” 
(taken from I Suffer Not a Woman by Richard & Catherine Clark Kroeger)

The above quotation is from writings that archaeologists have unearthed from the region and period in which Paul wrote his letter. The writings are Gnostic, an early heresy that mixed Christian teachings with pagan myths. Interestingly, all the creation accounts from this literature give preeminence to Eve and present her as the one who gives life to Adam and instructs him.

These discoveries help clarify why Paul used a strange Greek word, authentein, in verse 12. It is the word from which we get “author” and “authentic,” and it refers to the origin of a person or thing. It also carried connotations of dominance and control. In one situation, it referred to a murderer, who was said to have authenteined the victim. Aware of this, we can more accurately identify the false teaching being confronted in Ephesus.

Remember that Ephesian culture gave primacy to the female. This was because the culture of Ephesus was rooted in the worship of Artemis, the most famous goddess of the ancient world. Her massive temple in Ephesus was one of the 7 Wonders of the Ancient World. Portrayed as self-sufficient, she was a fertility goddess, and could reproduce without the help of a male cohort. According to one ancient source, the legendary female army, the Amazons, originated in Ephesus, and Artemis was their role model. Because of the preeminence of Artemis in Ephesus, female primacy permeated all areas of Ephesian life and culture.

Syncretism Ran Rampant in the Ephesian Church

What the Gnostic literature demonstrates is that the ideas of Artemis and her female primacy have become intertwined with the Biblical account of creation. This mixture of different beliefs is known as syncretism and it had become the basis for the continuation of female primacy among the Christians in Ephesus. In other words, a radical feminist movement, based in pagan myths mixed with Biblical stories, is running rampant in Ephesus. According to 1:3, correcting this false teaching is the reason Paul left Timothy in Ephesus.

Why Paul Uses a Strange Greek Word

This would explain why Paul uses the strange Greek word authentein in this passage (2:12). This is the only place in the New Testament that this word is found because this is the only place and time where its use was relative and appropriate. By using authentein, Paul is saying that he does not allow a woman to teach that the female authored the male, thereby, claiming superiority and control. This is what the false teachers in Ephesus are propagating. Paul is setting the record straight (v. 13-14), pointing to the Genesis account of Adam being formed, then Eve. He merely points out that Eve was not Adam’s teacher, as the false teachers claim, but was actually deceived by the serpent. 

Stop Abusing Scripture 

This passage (I Timothy 2:11-15), therefore, should never be used to place restrictions on women today. To do so is to misuse and abuse Scripture. To do so is a failure to rightly divide the word of truth as Paul commanded in II Timothy 2:15. Paul is here addressing a local situation that is directly related to the city of Ephesus at that time. Nonetheless, there are things that we can learn from this passage. 

Confronting the Same Issues Today

There is a pagan or secular feminism today that we must distinguish from the Biblical truth of equality. Secular feminism has no standard of truth and will draw on myths, legends and all kinds of even conflicting sources to try and make their point. It often comes across as angry and in-your-face. Biblical equality, on the other hand, is based on (1) the creation account of Genesis 1-2 where there is gender equality and mutuality; (2) an understanding that gender inequality came with the fall of Genesis 3; and (3) that Jesus came to restore things as they were before sin entered the world and that He is the true liberator of both men and women.

Reflection & Prayer

Thank you, O Lord, for liberating both women and men through your death and glorious resurrection. Thank you for giving us understanding that Paul, in this passage, is not limiting or restricting all women but is dealing with a particular situation of false teaching in the city of Ephesus. Thank you for helping us to “rightly divide the word of truth” so that we will bring your glorious freedom to men and women everywhere. In Jesus’ name we pray. Amen!

Day 14 - I Timothy 2:11-12

A Daily Devotional Study of Paul's 1st Letter to Timothy

Paul's Liberating View of Women

h 1 Timothy 2:11-12    h

¹¹Let a woman learn in silence with all submission. ¹²And I do not permit a woman to teach or to have authority over a man, but to be in silence.

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hese are some of the most controversial verses in Scripture. Wrenched from their historical and literary setting, these verses have been used throughout history to marginalize women and exclude them from teaching and leadership roles in the Church. When considered in their context, however, it is clear that Paul is not making a universal statement applicable to all women everywhere. These verses, rather, are tied to the situation that he and Timothy are confronting in Ephesus.

Paul Addresses A Particular Woman

In vs. 8-11, there is a progressive change in the words Paul uses to address different groups among the believers in Ephesus. In vs. 8, he addresses the men and uses the plural word for males, andras. Then in vs. 9-10, he addresses the women and uses the plural form, gunaikas. Then beginning with vs. 11, he changes to the singular and addresses a woman, using the singular form, gunē. This has led some commentators to postulate that Paul is addressing a particular woman in Ephesus, one who is a ringleader of the false teaching. Instead of turning her over to Satan, as he did the two men in chapter one, Paul instructs Timothy to let her learn in silence with all submission. In his excellent commentary, The IVP Background of the New Testament, Craig Keener points out that the way for any disciple to learn was with a quiet and teachable attitude, and that what is counter-cultural here is Paul advocating the education of a woman, something almost unheard of in the ancient world.

Silence Does Not Mean “No Talking”

The Greek word for “silence” in these verses is hesuchia and it is the same word used in 2:2 where it is said to be God’s will for all His people. It refers to a life without upset, tumult, and turmoil. Paul wants this woman to be able to learn in a quiet and peaceful environment, without upset and turmoil.

Authentein, a Strange Greek Word

The word “authority” in v. 12 is a translation of the Greek word authentein, a word found only this once in the New Testament. The normal New Testament word for “authority” is exousia, a word Paul uses over 100 times in his letters. This is the only place that Paul, or any New Testament writer, uses this word. This fact begs the question; “If Paul is addressing the normal exercise of authority in the Church, why doesn’t he use the normal word that he and all other Biblical writers commonly use? Why does he use this strange word?” The answer seems obvious. The fact that he uses this different and strange word is another indication that he is addressing the unique situation that exists in Ephesus at the time.

Conclusion

There will be more on this passage in tomorrow’s posting, but for now, suffice it to say that Paul is addressing a local situation that exists in Ephesus at the time—the situation he spoke of in 1:3. He is most likely addressing a woman who is propagating false teachings. The temporary solution is to stop her from teaching. The long range solution is let her learn without upset and turmoil. To, therefore, apply this verse to all women everywhere is a clear example of the terrible ramifications of lifting a Scripture out of its historical context. Paul actually had a liberating view of women in Christ as we shall see in further postings.

Prayer &Reflection

O Lord, we thank you for the freedom you have purchased for both men and women through Your death and glorious resurrection. Help us to lay aside our prejudices and traditions in this area and rightly divide the word of truth, as your servant Paul admonished us in II Timothy 2:15. In Jesus’ name we pray. Amen!

Day 13 - I Timothy 2:8-10

A Daily Devotional Study of I Timothy

The Call to Orthopraxy
 Also Known as Holiness

h 1 Timothy 2:8-10    h

⁸I desire therefore that men pray everywhere, lifting up holy hands without wrath and doubting; ⁹In like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or costly clothing, ¹⁰but, which is proper for women professing godliness, with good works.

Christianity requires, not only orthodoxy, which is right believing, but also orthopraxy, which is right behavior or practice. Orthopraxy is actually just a fancy, theological word for "holiness." The point is that Paul in this letter confronts, not only the erroneous doctrine of the Ephesian believers, but also their bad behavior.

Holy Hands

In verse 8, Paul exhorts the men to pray everywhere, lifting up holy hands without wrath and doubting. Hands are an expression of the person. When a person is angry, he or she will often ball their hand into a fist. When a person is distressed, he or she will often wring their hands. In the Old Testament, lifting up one’s hands was a common expression of worship toward God. Paul wants the people to lift up their hands in prayer, but he wants their uplifted hands to be an expression of a holy or consecrated life. This passage reminds me of Psalm 24, where David asks the question of who may stand in the holy place of God’s presence, and in verse 4 responds by saying such a person is the one who has clean hands and a pure heart. This is Paul’s desire for the people in Ephesus.

Without Wrath & Disputing

In this same verse, Paul wants prayer and worship that is without wrath and doubting. The Greek word for doubting is dialogismou and it means to argue or dispute. The word for “wrath” in this verse, orges, is also the word for anger. This passage reminds us of 1:4 where Paul warned them against giving heed to myths and endless genealogies which cause disputes rather than godly edification. It seems that the Ephesian Christians, particularly the men, are an angry, argumentive bunch. This is not appropriate behavior for those who name the name of Christ.

Paul’s Instructions for the Women

Paul now directs his exhortations specifically to the women and focuses on their dress. To paraphrase Paul, he is merely telling the Christian women not to dress like hookers. Prostitution was very common in the ancient world and was often associated with the worship of female deities such as Diana in Ephesus. Remember that worship of Diana was at the very core of the culture in Ephesus and she influenced every area of life, including the way the women dressed. Christian women, however, were not to be guided by the fallen, sinful culture. Paul says, in verse 10, that they should dress in such a way that is appropriate for women who express godliness with good works. The Greek preposition translated “with” is actually dia meaning through. In other words, they are to express their faith through their good deeds, i.e., their orthopraxy.

Conclusion

Paul is concerned, not only about the false doctrine of the Ephesians, but also their unsavory behavior. In Acts 1:8, Jesus said we would be empowered to be His witnesses. In other words, our lifestyle is to be a testimony of our faith in Jesus. This is orthopraxy, also known as holiness.

Reflection & Prayer

Oh Lord our God, You have promised to empower us by Your Holy Spirit to be Your witnesses, not just by the words we speak, but by the lives we live—by how we act, speak, dress and behave. Through Your empowering presence, may we be Your witnesses and bring glory and honor to the name of Christ whom we profess as our Lord and Savior. Amen! 

Day 12 - I Timothy 2:5-7

Daily Devotional Study of I Timothy

Faithfulness to the Heavenly Call

h 1 Timothy 2:5--7    h

⁵For there is one God and one Mediator between God and men, the Man Christ Jesus, ⁶Who gave Himself a ransom for all, to be testified in due time, ⁷For 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.

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n this passage, Paul moves from emphasizing the universality of salvation that is available to “all,” to presenting the narrow door through which all may obtain this salvation. In a polytheistic world filled with gods and goddesses, Paul declares that there is one God and one Mediator between God and men (people), the Man (Person) Christ Jesus.

Christ Shares in Our Humanity

The Greek word for “men” and “man” in verse 5 is anthropos, a generic word that literally means “people” or “humanity.” The gender specific word for man as male is aner and the word for woman is gune. The NRSV accurately translates verse 5 as, For there is one God; there is also one mediator between God and humankind, Christ Jesus, himself human.  Paul here uses anthropos of Christ because, in His mediatorial work for all humanity, what is significant is not His maleness, but His humanity. In a world deeply divided by gender (many pagans believed that women had evolved from a lesser, inferior source), Paul adroitly makes the point that men and women share a common humanity and both have one great Mediator before God who shares in their humanity.

The Price Has Been Paid for All

Verse 6 points out that this one Mediator is the same one who gave Himself a ransom for all. The word “ransom” is from the Greek word antilutron, which referred to that which was given in exchange for the redemption or freedom of another. Paul uses it here of Christ’s death as the price that was paid to purchase the freedom of the human race. The price was paid for all, but will be realized only by those who lay hold of it in faith and repentance.

The Divine Call

After presenting this brief, but clear, synopsis of Gospel truth, Paul, in verse 8, reinforces his right to confront the false teachers in Ephesus. He declares that he was appointed (by God) a preacher, an apostle, and a teacher of the Gentiles in faith and truth. This was Paul’s special assignment from the Lord. At the time of his conversion, in Acts 9:15, God had said that Paul would, Bear My name before the Gentiles . . .. Paul referred to himself as an apostle to the Gentiles (Rom. 11:13) and even the apostles in Jerusalem recognized his special calling to the Gentile world (Gal. 2:9). When giving his defense before King Agrippa, Paul enumerated his conversion and call from God and then said, Therefore, King Agrippa, I was not disobedient to the heavenly vision. Paul is profoundly aware of a divine call and this gives him the sense of confidence, right, and responsibility in confronting the false teachers in Ephesus. Every true minister of Jesus Christ should have a similar conviction of a heavenly call.

Prayer & Reflection

O Lord, fill us with a sense of Divine destiny and purpose. May our hearts not be entangled with the temporal fantasies of this world, but may we live and speak from a sense of eternity. Like Paul, may we not be disobedient to the heavenly vision.

Day 11 - I Timothy 2:1-4

Daily Devotional Study of I Timothy

Praying for Government Leaders

h 1 Timothy 2:1:4    h

¹Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, ²For kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. ³For this is good and acceptable in the sight of God our Savior, ⁴who desires all men to be saved and to come to the knowledge of the truth.

I

n this passage, Paul uses the word “all” in referring to God’s desire for the salvation of all humanity. Timothy is to pray for all people and for all who are in authority because God desires all to be saved and come to the knowledge of the truth. Question? What does praying for government officials have to do with God's desire for all people to be saved and come to the knowledge of the truth? The answer is that political and social unrest in a nation hinders the spread of the Gospel and the work of teaching and training. Just look at nations in the world today where there is political and social turmoil. The spread of the Gospel is hindered and Christians are often driven underground. Political and social stability will facilitate the spread of the Gospel and such stability is contingent on the prayers of God's people. 

Our Prayers Will Bring Social Stability

Paul wants Timothy to pray for those in authority (government officials) so that God’s people can lead a quiet and peaceable life. The word “quiet” in this verse is from the Greek word hesuchia and it refers to a life without turmoil and upset. This word also appears in 2:11, where Paul says a woman should be allowed to learn in hesuchia, that is, without turmoil and upset. As we will learn in a later lesson, Paul is not silencing women in this letter, but demanding that they be allowed to learn it a quiet and peaceful setting--and that was revolutionary in Paul's day. In this passage, Paul uses it to refer to the sort of calm and stable life that is God’s will for all his people. Hesuchia, in this instance, will come as a result of God’s people praying for kings and all those in authority.

Four Kinds of Prayer

Paul mentions four kinds of prayers in this passage. The first one is “supplications” from the Greek word deeseis, which refers to prayer as “the expression of our needs and desires.” The second is “prayers,” from the Greek word proseuchas, the general term for prayer, referring to any kind of communication with God. The third is “intercession,” from the Greek word enteuxeis and means “to have a meeting with someone” or “to draw near to converse intimately.” The fourth is eucharist, which means “to give thanks.” Paul wants all these kinds of prayer to be made for government officials.

Social Unrest Hinders the Spread of the Gospel

Paul then ties our prayers for government leaders to God’s desire for all humanity to be saved. The point is that when there is social instability and unrest, it hinders the propagation of the gospel and the work of discipleship. Through Timothy’s prayers for kings and all in authority, hesuchia (quietness, stability) can come to the society, and this will facilitate the work of preaching the gospel to all humanity.

Let’s See the Bigger Picture

When Paul wrote this letter to Timothy, most of the kings and those in authority were pagans. Nonetheless, Timothy is to pray for them, and through his prayers, stability (hesuchia) will come and the work of spreading the gospel will be made easier. In North America today, many Christians will only pray for those government leaders who are of their political party or of their political persuasion. This comes from a narrow, political mindset. Our purpose in praying for government leaders is not political--to get our guys or gals elected. Our purpose in praying for government leaders is eternal, so that the Gospel may not be hindered by social and political unrest. We must see the bigger picture and pray for all who are in authority so that our society will be stable and we can freely carry on the work of the gospel.

Prayer & Reflection

O Lord our God who reigns over the nations of the earth, have mercy on our president, our congressmen, our senators and our judges. Fill their hearts and minds with your wisdom. Cause them to make good decisions that will lead to peace and stability in our land, that we may freely proclaim the Good News of Jesus Christ freely and without any hindrance. In Jesus’ name we pray. Amen!