Bible Commentaries
1 Timothy 2

III

PAUL’S CHRISTIAN EXPERIENCE

1 Timothy 1:18-2:7

At the close of the last chapter we were considering Paul’s use of his Christian experience, and eight instances of its use were cited. In that connection a promise was made to begin this chapter with a bit of history illustrating the last two instances of its use, namely, 1 Timothy 1:12-13 and 2 Timothy 1:12. The history is this:

The Southern Baptist Convention held its first Texas session at Jefferson. On Sunday two remarkable sermons were preached. Rev. W. W. Landrum, a licensed preacher, was pastor-elect of the First Church, Shreveport, Louisiana. The church called for his ordination to take place Sunday at 11:00 A.M. at Jefferson during the Convention session there, in order that Dr. Broadus and Dr. S. Landrum, the father of the candidate, might serve on the presbytery. The Convention, of course, did not ordain him, but some thought it would have a misleading effect to have the ordination away from the home church and at an important Convention hour. Dr. Broadus preached the ordination sermon from the common version of 1 Timothy 1:12-13, the very passage we are now considering. It was a great and very impressive sermon.

From memory I give you his outline:

1. Christ puts men into the ministry: "Putting me into this ministry."

2. Christ confers ability on his ministers: "Enabling me."

3. This should be a matter of thankfulness to the minister: "I thank Christ Jesus my Lord."

4. Especially when the preacher was formerly Christ’s enemy: "Putting me into this ministry who was before a blasphemer, persecutor, and injurious."

Sunday night the Convention sermon was preached by Dr. Taylor, newly-elected pastor of the Colosseum Place Church, New Orleans, Louisiana. His text was another relating of Paul’s experience: 2 Timothy 1:12: "For which cause I suffer all these things; yet I am not ashamed; for I know whom I have believed; and I am persuaded that he is able to guard that which I have committed unto him against that day."

I have italicized the words stressed in the sermon. Again from memory I give the outline:

1. Paul called to be a great sufferer: "I suffer all these things," citing in illustration Acts 9:16; 1 Corinthians 4:9; 2 Corinthians 4:10-11; 2 Corinthians 6:4-5; 2 Corinthians 11:23-29. This point was exceedingly pathetic.

2. The cause of his willingness to suffer: "For this cause I suffer"; he found in the preceding verse: "Our Saviour, Jesus Christ, hath abolished death, and brought life and immortality to light through the gospel."

3. Called to suffering but not to shame: "Yet I am not ashamed."

4. Reasons for not being ashamed:

(1) "I know him whom I have believed." Here the preacher, evincing great classical research, contrasted the vague guesses of the wisest heathen in their philosophies, with the certitude of Christian knowledge.

(2) "Whom I have believed." Here, with great power, the preacher showed that the object of faith was a person and not a proposition, contrasting the difference between a burdened sinner resting his weary head on a sympathetic heart, and resting it on the cold marble of an abstract proposition.

(3) "I know whom I have believed," Here he made plain that faith is not blind credulity, but based on assured knowledge and therefore reasonable.

(4) "And I am persuaded that he is able to guard." Here the assurance of faith.

(5) "To guard that which I have committed unto him." Here faith, having believed a well-known person, commits a treasure to his keeping, being assured of his ability to guard it. The thought is clear and impressive that faith is not only believing, but a committal – the making of deposit – even one’s own assaulted body and soul – the life of the man himself – to be hid with Christ in God.

(6) "Against that day." The great judgment day – not only guarded in all of life’s trials, sorrows, and sufferings, and in death’s dread hour, but even in the last great assize, where before the great white throne final assignment is made to one’s eternal state, home, and companionship.

The two sermons were much discussed as to their relative greatness. The general verdict was that Dr. Broadus’ was the greater to the hearer, and Dr. Taylor’s was the greater to the reader, the one being much more impressive in delivery than the other.

I have given this bit of history not only to illustrate the force of the closing point in my last discussion on the uses made of Paul’s Christian experience, but because the sermons were masterpieces of homiletics.

In resuming the exposition of our great paragraph, attention is called to two distinct reasons assigned for Paul’s conversion.

The Two Poles of Salvation. The first reason assigned – latter clause of verse 1 Timothy 1:13: "Howbeit I obtained mercy because I did it ignorantly in unbelief." A blasphemer, a persecutor, an injurious man may obtain mercy if these things are done in spiritual ignorance and unbelief. This answers the question: "Who are salvable?" to wit: all sinners on earth who have not committed the unpardonable sin – eternal sin – pardonable because not wilfully against the light, knowledge, and conviction of the Holy Spirit. Let the reader consult the teacher’s exposition of Hebrews 10:26-31, and compare Matthew 12:32; Mark 3:28-30; 1 John 5:16-18. Paul was conscientious in all hw blasphemies and persecution. He verily thought he was doing God’s service. Conscience is that inward monitor, divinely implanted, which pronounces verdict on good and evil. It is a mistake to say that it is the creature of education. Education itself being only development and training of what is already potentially present, can have no creative power. Conscience, unenlightened, may become the servant of education and environment. Its light may be darkened; it may become callous and even seared as with a hot iron, but it never vacates its witness box or judicial seat in either Christian, Jew, or heathen (Romans 2:14-15; Romans 9:1; Acts 26:9).

The second reason assigned is in 1 Timothy 1:16: "Howbeit for this cause I obtained mercy, that in me as chief might Jesus Christ show forth all his longsuffering, for an example of them that should thereafter believe on him unto eternal life." This is the other pole of salvation. The chief of sinners, the outside man of the salvable, was saved to show the utmost extent of longsuffering mercy as an example of encouragement to despairing men less guilty than the chief, to believe on Christ unto eternal life.

Now, the use that we make of that last reason is this: We may take that case of Paul as the outside man, the chief of sinners, and holding it up as a model, as an example, go to any sinner this side of hell – even if his feet be on the quivering, crumbling brink of the abyss – and preach salvation to him, and if he despairs and says, "I am too great a sinner," then we may say, "Behold, God saves the outside man, nearer to hell than you are."

In order to get the full benefit of that thought we must conceive of all sinners that are salvable put in a row, single file, and graded according to the heinousness of their guilt – here the least guilty, there the next most guilty, and the next and the next, and away yonder at the end of the line is that outside man, Paul, right next to hell. Now Christ comes and reaches out a long arm of grace over that extended line and snatches the outside man from the very jaws of hell, and holds him up and says, "Is not this brand plucked from the burning?"

I have used that example just the way God intended it to be used in preaching in jails and penitentiaries and city slums, and in coming in contact with the toughest and roughest and most criminal sinners in the world.

The next question is: Wherein is Paul the chief of sinners? Quite a number of men have disputed my contention that Paul was really the greatest sinner, leaving out of course the unpardonable sin. He was a blasphemer) but that did not make him the chief of sinners, for others have been more blasphemous. He was a persecutor, but that did not make him the chief of sinners, for other men have been greater persecutors : Nero, Louis XIV of France, and especially that spiritual monster, Philip II of Spain. Any one of these men persecuted beyond anything that Paul ever did. He was an injurious man, but other men have been more injurious than he. What, then, constituted him the chief of sinners, the outside man? My answer is: He was a Pharisee of the Pharisees in his self-righteousness – the extremest Pharisee that ever lived – and self-righteousness stands more opposed to the righteousness of Christ than does either persecution or blasphemy. To illustrate: The Pharisee who came into the Temple to pray, and with uplifted eyes, faces God and says, "God, I thank thee that I am not like other men – especially this poor publican. I fast twice every week; I pay tithes of all I possess." No praying in that. It is the feigned prayer of the selfrighteous man, denying that he is a sinner. He denies any need of regeneration and sanctification by the Holy Spirit. He denies any need of the cleansing by the blood of Jesus Christ: “I need no Saviour; I stand on my own record, and answer for myself at the bar of God." The self-righteous man would come to the very portals of heaven over which is written: "No unclean thing shall enter here," march right in and stand unabashed in the presence of the Cherubim who sing, "Holy, Holy, Holy, Lord God Almighty," and brazenly say to God’s face: "I am as holy as thou art. I am as white as snow. I was never in bondage. I have no need to be forgiven." That made Paul the chief of sinners; nobody ever came up to him on self-righteousness. Now, if this chief of sinners, this outside man, be saved, that gives us the other pole of salvation.

Proceeding with the discussion, we note what 1 Timothy 1:17 says: "Now unto the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen." How is God more immortal, more eternal than the soul of man? If the soul of man is deathless, then how is he more immortal? There was a beginning to that soul, but there was no beginning to the being of God. How is God invisible? The Scriptures declare that no man bath seen God at any time, or can see him. The only way in which he has ever been seen has been in his image, Jesus Christ. Jesus has revealed him; so when we look at Jesus we see the Father, and in the teachings of Jesus we hear the Father. But there will come a time, when we are completely saved, when the affairs of the world are wound up, then we shall see God; "God himself shall tabernacle with men, and they shall see his face." That was the glorious thought in Job’s declaration: "Oh, that my words were now written, that they were graven with iron and lead in a rock forever, for I know that my Redeemer liveth; and though after my skin worms destroy this body, yet in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold." In quoting this passage, I stand upon the King James Version: "In my body" – not "apart from my body." We do not see God in our disembodied soul, but when our soul and body are redeemed, then God himself becomes visible. The context and all the scriptures in other connections oppose the Revised Version on this passage. See Revelation 22:4.

1 Timothy 1:18 gives a consequential charge to Timothy. It reads: "This charge I commit unto thee, my child Timothy, according to the prophecies which led the way unto thee, that by them thou mayest war a good warfare." What is the meaning of the prophecy that led the way to Timothy? In Acts 13 in the church of Antioch there were certain prophets, and it was revealed unto these prophets that Saul and Barnabas should be set apart, or ordained, to the foreign mission work. Later Barnabas drops out, and Paul needs another and better Barnabas and some prophet, either Paul himself or Silas, receives & revelation that that boy, Timothy, who was led to Christ in Lystra or in Derbe, should be ordained to go with Paul to the foreign mission work.

The second part of the charge is, "holding faith and a good conscience." Do not turn faith loose; don’t say, "I once believed in Jesus Christ, now I do not." Hold on to a good conscience. Conscience is never good until it is purified with the application of the blood of Jesus Christ in regeneration. The lamp of the Lord shines with a clear light upon every action, right or wrong, as long as it remains good. But when we begin to trifle with the conscience – when we do things we are conscientiously opposed to, our conscience will become callous. Therefore, let us hold to our faith, and hold to a good conscience.

In the next verse: "Which some having thrust from them made shipwreck concerning the faith, of whom is Hymenaeus and Alexander, whom I delivered unto Satan, that they might be taught not to blaspheme." Now here we have a shipwreck – not of faith – but concerning the faith. These men turned loose the faith, blinding their consciences. Now the question comes up: On what specific point did these two men turn loose the faith? 2 Timothy 2:16 ff answers: "But shun profane babblings, for they will proceed further in ungodliness, and their word will eat as doeth a gangrene (or cancer), of whom is Hymenaeua and Philetus (here we get one of them with another added); men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some." Men in Ephesus denied that there was any such thing as the resurrection of the body – that it was scientifically impossible – and taught that the resurrection was the conversion of the soul. They have followers today. Some who claim to be teachers of preachers virtually deny the resurrection of the body. A preacher of the annual sermon before the Southern Baptist Convention, taught that Christ assumed his resurrection body simply for identification, and that after he was identified it was eliminated, and it did not concern us to know what became of it.

Now, what does Paul say about the denial of the resurrection? He calls it profane babbling that will progress to greater ungodliness: "And their word will eat as doth a gangrene." We know how a cancer eats while we are sleeping, commencing perhaps in the corner of the eye, and after a while it will eat the eye out, then the side of the face, then it will eat the nose off, and then the lips, and keep on eating. That was the shipwreck concerning the faith made by Hymenaeus, Alexander, and Philetus.

The next question is: What chance did Paul give these men to be saved? The text says that he turned them over to Satan that they should be taught not to blaspheme. In other words, the true Christian in the fold is hedged against Satan – he cannot get to him – he cannot put the weight of his little finger on him without asking permission; he asked permission to worry Job and Peter. Whenever a sheep on the inside gets too unruly and he is put on the outside and hears the wolves howl a while, he will bleat around to come back in. But if one turns an unruly hog out of the pen, he will strike for the woods and never come back. Peter, in the exercise of his apostolic power, could strike Ananias dead. Paul, in the same power, struck Elymas blind, but where the object of this power is to save, offenders were temporarily turned over to the buffeting of Satan as in the case of the offending Corinthian. This man had taken his father’s wife, but the discipline led him to repentance and he was glad to get back in.

1 Timothy 2 gives direction concerning public prayer worship. The first injunction is that prayers, supplications, and intercessions be made for all men – not only for our Baptist brethren, but our Methodist brethren; not only for the Christians, but for those on the outside. Pray for all rulers, all people in authority – presidents, governors, senators, city councils, and police – ah, but some of them do need it! Now, he gives the reasons – it is important to see what the reasons are: (1) Pray for these rulers that we may live a quiet and orderly life. If they are bad, we won’t have an easy time. If the administrators of law be themselves lawless in their speech, every bad man construes it into permission to do what he pleases. When the wicked are in power the righteous suffer. (2) It is good and acceptable in the sight of God that we should do it. God wants us to pray for all people. (3) And the third reason is the great reason: That God would have all men to be saved. Let us not squirm at that, but for a little while let us forget about election and predestination, and just look this scripture squarely in the face: God desires the salvation of all men. In this connection I commend that sermon in my first book of sermons on "God and the Sinner." Note in order its several proof texts.

God asks, Ezekiel 18:23: "Have I any pleasure at all in the death of the wicked that they should die and not live?" Ezekiel 33:11, God takes an oath: "As I live saith the Lord, I have no pleasure in the death of the wicked, but rather that he will turn from his evil way and live. Then why will you die? saith the Lord." Then we come to the passage here: "God would have all men to be saved." "And God so loved the world that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life." In Luke 15 the accusation made against him was: "This man receiveth sinners and eateth with them"; and he answered: "I came to seek and to save that which was lost." And the text here says that he gave his life a ransom for all. That all is as big here as elsewhere. He would have all men to be saved; pray for all men because he would have all men to be saved, and because Christ gave his life as a ransom for all. Then this scripture: "Jesus Christ tasted death for every man." If there is still doubt, look at the Lord’s Commission: "Go ye, and make disciples of all nations"; " Go ye, and preach the gospel to every creature." Finally, consider the teaching of Peter: "We must account that the long suffering of God in delaying the coming of the Lord Jesus Christ is that all men should have space to repent and come to the knowledge of truth." That’s the construction he puts upon the apparent tardiness of the final advent of our Lord. However, when we study election and predestination, we should study and preach them just as they are taught. Let us not say, "I don’t know just how to harmonize them with these other teachings."

God did not appoint us harmonizers of his word.

As Dr. Broadus used to say, let the word of God mean just what it wants to mean, every time. Preach both of them. These lines are apparently parallel, but they may come together. If on a map parallels of longitude come together at the poles, why not trust God to bring together in himself and in eternity his apparent parallels of doctrine? Up yonder beyond the clouds they will come together. That is my own method of preaching.

Now, we come to a very important part of this prayer, verse 1 Timothy 2:5: "For there is one God, one mediator between God and man, himself man, Christ Jesus." Oh, if we could but learn thoroughly the relation of this passage to the doctrine of prayer: The Old Testament gives us the type of it: The victim is sacrificed; the high priest takes the blood and starts into the holy of holies to sprinkle it upon the mercy seat. Then he takes a coal of fire from the altar of that sacrifice and kindles the frankincense, which represents the prayers of the people. The high priest alone takes the prayers of the people there into the holy of holies: "Father, behold the atoning blood. On account of that blood, hear these petitions of the people and answer them."

The thought is that in offering up prayers to God, there is only one mediator. Let us not kneel down and say, "Oh, virgin Mary, intercede for me with Jesus, that he may hear my prayers." Or, ’’Oh, Peter, John, Paul, James, ye saints, help me in getting my prayers up to heaven." There is just one mediator between God and man, and one of the most blasphemous doctrines of the papacy is prayer to saints. Saints may pray for sinners, but saints are not allowed to mediate prayers nor themselves be prayed unto. We are not mediators with Jesus. There is just one case in the Bible where a prayer was made to a saint, and that prayer was not answered. The rich man lifted up his eyes and seeing Abraham afar off, said, "Father Abraham, have mercy on me."

QUESTIONS

1. What bit of history illustrates the uses of Paul’s Christian experience and furnishes two models in homiletics?

2. What are two reasons are assigned in the text for Paul’s conversion and show how they constitute the poles of salvation?

3. What use in preaching may be made the second reason?

4. Wherein was Paul the chief of sinners?

5. How alone is God now visible?

6. When and to whom will he be directly visible?

7. Explain the prophecy that led the way unto Timothy?

8. Wherein did Hymenaeus and Alexander make shipwreck concerning the faith & what the difference between "shipwreck of faith" &"concerning faith"?

9. Show in two respects how this heresy worked evil.

10. What was the power given to apostles and what cases of its use: (1) To destruction. (2) In order to save. (3) And what illustration of the test of "turning over to Satan." (4) What notable examples of "turning over to Satan" where it worked for good to its subject?

11. What is the topic of 1 Timothy 2?

12. For whom should we pray and what the general reasons given?

13. Cite other passages in line with 1 Timothy 2:4.

14. Can you satisfactorily harmonize these passages with the doctrines of election and predestination?

15. What will you do with doctrines you can’t harmonize?

16. What is the bearing of "One Mediator" on the doctrine of prayer?

17. What is the Old Testament typical illustration?

18. What are errors of the papacy at this point?

19. What one case in the Bible of praying to a saint?

20. What is the result and what is the inference?

Verses 8-13

IV

THE SPHERES OF MEN AND WOMEN IN THE CHURCH; CHURCH OFFICERS AND THEIR QUALIFICATIONS

1 Timothy 2:8-3:13

There must be no question that this letter is about church affairs – affairs of the particular church at Ephesus. This appears both from explicit statements (1 Timothy 1:3; 1 Timothy 3:14-15) and from the subject matter. It relates to present heterodox teachings (1 Timothy 1:3), public worship (2), church officers, pastors, deacons, and deaconesses, the truth to be upheld by the church (3), its danger through future heresies (4), its discipline and pension list (5), its social duties (6).

Indeed, its express object is to show how its members should conduct themselves in the church assemblies, worship, and services. If we do not keep this ruling thought in our minds, we will widely miss the mark in our interpretation. Particularly must we bear this in mind when we attempt to expound the last paragraph in 1 Timothy 2:8-15. And, as Dr. Broadus says, "We must let the Scripture mean what it wants to mean."

This paragraph, by any fair rule of interpretation, does distinguish sharply between the spheres of the man and the woman in these public, mixed assemblies. Nothing can be more explicit than the way the apostle commences: "I desire that the men pray everywhere . . . in like manner [I desire] that women"; note the article before "men." Carefully note three other things:

1. These injunctions on the woman in these church assemblies.

2. The reasons therefore.

3. The encouraging and compensating promise to women in their different and restricted sphere.

1. Injunctions:

(1) Not to appear in the church assemblies in gorgeous, costly, worldly, immodest, flaunting, fashionable attire. That mind is blind indeed that cannot both understand and appreciate the spiritual value of this injunction.

The church assembly is not for dress parade. It is not a meeting at the opera, or theater, or ballroom, or bridge party, or some worldly, social function, where decollete dress, marvelous head attire, and blazing jewels are fashionable. These worldly assemblies have their own standards and reasons for their fashions, and it is not for us to judge them that are without. It is the standard for the church assemblies, gathered to worship God and to save the lost, under consideration. Jesus Christ, and not Lord Chesterfield, established the church. Our dress at church, if nowhere else, should be simple, modest, in no way ministering to vanity, display, or tending to keep away the poor, or sad, or sin-burdened. I appeal to any cultivated, real lady, who has a sense of proprieties, to answer the question: Is the church assembly the place for gorgeous and costly dress? Positively, women are enjoined to seek the adornment of good works.

(2) They are enjoined to learn in quietness with all subjection, not to teach or have dominion over the man, or as expressed in 1 Corinthians 14:33-35. Evidently from all the context, this passage in Timothy refers to official teaching, as a pastor ruling a church, and to prophesying in 1 Corinthians 14:34-35. The custom in some congregations of having a woman as pastor is in flat contradiction to this apostolic teaching and is open rebellion against Christ our King, and high treason against his sovereignty, and against nature as well as grace. It unsexes both the woman who usurps this authority and the men who submit to it. Under no circumstances conceivable is it justifiable.
2. Reasons:

(1) Adam was first formed, then Eve. Here the allusion is obvious to the beginning of the human race. The whole race was created in Adam potentially. His companion, later named Eve for a grace reason, was called "woman," which simply means derived from the man. The man, by nature, is the head of the family.

(2) In addition to this natural reason is the explicit divine part in the fall of the race. Compare Genesis 3:16 with this authority subjecting her to the man because of her tempting passage (1 Timothy 2:14).

3. The encouraging and compensatory promise:

"But she shall be saved through her childbearing, if they continue in faith and love and sanctification with sobriety." Whatever this ’difficult passage means, it is intended as compensation to the woman for her restriction in sphere and subjection of position. Two words constitute the difficulty of interpretation: (1) The import of "saved", "she shall be saved through her childbearing"; (2) what the antecedent of the pronoun "they", "if they shall continue, etc." One obvious meaning of saved lies in the evident allusion to the gospel promise in Genesis 3:15. "The seed of the woman shall bruise the serpent’s head," and to Adam’s evident understanding of the grace in the promise, since he at once changes her name from "woman" (Issha), i. e., derived from the man, to "Eve" (Chavvah), because she was thus made the mother of all living (Chay). As for grace reasons Abram’s name was changed to Abraham, Sari to Sarah, Jacob to Israel, Simon to Cephas, so she is no longer named "derived from the man," but "the mother of all life," and this came through the bearing of a child – her seed, not the man’s – who shall be the Saviour of the world. What a marvelous change of names! Though herself derived from the man, yet from her is derived salvation through her Son. See the explanation of the angel at the annunciation to the virgin Mary in Luke 1:31-35. She shall be saved in bearing a child who is God manifest in the flesh.

But the true antecedent of the pronoun "they" – "if they continue, etc." – suggests a more appropriate thought, at least one in better harmony with the context. Let us get at this thought by a paraphrase: The man shall have his life directly in authority and public leadership. The woman shall live, indirectly, in the children she bears if they (the children) prove to be worthy. The man lives or dies according to his rule and leadership in public affairs; the woman lives or dies in her children. His sphere is the public arena. Her sphere, the home. Washington’s mother lived in him; Lois and Eunice lived in Timothy. The Roman matron, Cornelia, pointed to her boys, the Gracchi, and said, "These are my jewels."

The world is better and brighter when women sanctify and beautify home, proudly saying, "My husband is my glory, my children are my jewels and I am content to live in them. Why should I desire to be a man and fill his place: who then will fill mine?" See the ideal woman in Proverbs 31:10-31. It would be unnatural and ungrammatical to start a sentence with "she," singular, and arbitrarily change it to "they," both referring to the same antecedent. That nation perishes which has no homes, no family sanctity, no good mothers.

Under my construction of this paragraph, I never call on a woman to lead the prayers of a church assembly, nor yield any kind of encouragement to a woman pastor. This is very far from denying any place to woman in kingdom activities. I have just suggested to a woman the great theme for an essay: "Woman’s Sphere in Kingdom Activities." The Scriptures blaze with light on the subject and teem with illustrations and inspiring examples. Understand that the injunction against woman’s teaching does not at all apply to teaching in the schoolroom nor at home, but only to teaching involving church rule that would put man in subjection. Nor is prayer inhibited, but the leading in prayers in the church assemblies.

The third chapter, except the last paragraph, relates to church officers, their qualifications and duties, and the last paragraph relates to the church mission. Let us now take up the first part. The first officer of the church is the bishop (1 Timothy 3:1-7), and we find here that this title episcopos ("bishop") ig derived from a function of his work, to wit: overseeing, or superintending, the work of the church. An episcopos is an overseer. Considering the church as a flock that must be guided, fed, and guarded, he is called "pastor," that is, a shepherd. He is also called "presbytery," i. e., elder, a church ruler. In view of his duty to proclaim the messages of God, he is called a kerux, that is, "preacher." In view of his duty to expound the word and instruct, he is didaskalos, a "teacher." But bishop, pastor, elder, preacher, and teacher do not signify so many offices, but departments of work in the one office. Here is a working force – there is an overseer for that working force; here is a flock – there is a shepherd for that flock; here is an assembly – there is a ruler of that assembly, a president; here is an audience – there is a preacher to that audience; here is a school – and there is a teacher for that school, an expounder of the word of God. This office, from its importance, may be learned from the fact that "no man taketh the office unto himself"; God calls him to it, as Paul said to the elders at Ephesus, "The Holy Spirit hath made you bishops," and the church sets him apart by prayer and the laying on of hands. In the Northern section of this country some say, "What is ordination? It is nothing."

We had better let God’s ordinances stand as he instituted them.

The duties of the pastor may be inferred from the terms above.

We now come to consider the question of his qualifications, and the qualifications in this passage are put before us, first negatively and then positively, or rather, the two intermingle, now a positive, now a negative.

Let us look at the negative qualifications: "Without reproach." Do not make a man the pastor of a congregation whose record is all spotted, reproaches coming up against him here, there, and everywhere. Second, he must be no brawlers I once heard a pastor boast on a train that he had just knocked a man down. I said, "I am going to pray for you either to repent of that sin, or resign as a pastor." I will admit there was some provocation, but a pastor must not be a brawler, he is not a swash buckler, he is no striker. In the case of the two wicked men who headed off the Methodist circuit rider and told him he must turn back I believe I would myself have fought under the circumstances, and as the Methodist preacher did fight, and I am glad he whipped the other fellows. But the idea here is that the preacher must not have the reputation of "throwing his hat into the ring": "Now, there’s my hat, and I’ll follow it", "don’t you kick my dawg around." Not contentious. I saw within the last ten days the account of a man’s death, and I thought as soon as I saw it: “O Lord, I hope thy grace has saved him and put him in a place where he will see that it is not right to be an eternal disputer." We should not be like Shakespeare’s Hotspur, ready "to cavil on the ninth part of a hair."

"No lover of money." Any man that loves money is guilty of the sin of idolatry; covetousness is idolatry, and the fellow that holds the dollar till the eagle squeals, or holds it so close to his eye that he cannot see a lost world, or that dreams about it and just loves to pour it through his fingers or to hear the bank notes rustic – he should not preach.

"Not a novice." What is a novice? A novice is one just starting out. Now that does not mean that a novice must not be a preacher. He must learn to preach some time, but do not make him the bishop of a church. "Not a novice" – why? "Lest being lifted up with pride, be falls into the condemnation that came on the devil." That is where the devil got his fall. Being lifted up with pride, too proud to be under another creature at first made lower than himself, afterward to be exalted above him.

These are the negatives. Now, let’s look at the positives. First, "the husband of one wife." Does that mean that he must be the husband of a wife – is that what it means? In other words, that an unmarried, man ought not to be a pastor? I will say this for the unmarried pastor: If he is not wiser than Solomon, more prudent than Augustus and more patient than Job, he certainly has rocks ahead of him I We had an old deacon once that put his foot right on it that that was what it meant: "I am willing to give that young preacher a place, I am willing to recognize him and even ordain him to special mission stations to preach, but no unmarried man can be pastor of this church."

Second, does it mean that as a large part of these people were heathen, just converted, and tangled up with their polygamous associations even when they were converted, having more than one wife, the question being: "What are you going to do with them and the children?" Now does the apostle mean that even if we patiently bear for a time with the bigamist or polygamist cases, yet we must not make bishops of them? Some commentaries suggest that meaning. I will put it in a third form: Does it mean that he must have but one wife according to scriptural law? Some have been legally divorced under human law, but not under the Scriptures, and have married again. Now, shall we have a man as a pastor who may not under human law, but who under Christ’s law, may have more than one wife – is that what it means?

We find the same requirement in the case of the deacon. But to proceed with qualifications: "temperate" – and I think that not merely means temperance in drink, but includes temperance in eating. A man may be a glutton as well as a tippler; and without raising the question as to whether the pastor should be a total abstainer, one thing is certain; no man should be made the pastor of a church who drinks intoxicating liquors as a beverage.

"Sober minded" – in the sense of grave, the opposite of which is levity. Do not put a man in the office of bishop who is a clown. I knew a man who occupied the pastoral position in a prominent place in this state; a very brilliant man. But it was impossible to have a reverent feeling toward him, for he was the funniest man I ever saw; he could imitate birds, dogs, and cattle, and hearing him imitate a stutterer would make a dog laugh. It was exceedingly funny, but after you laughed at him and listened to him, somehow or other you did not have reverence for him, for he was not sober-minded.

The next word is "orderly." I said once to a young preacher, "You have mind enough to be a preacher, and I really believe you are a converted man, but you have a disorderly and lawless spirit. You will more likely succeed as an anarchist than as pastor of a church."

The next phrase is "given to hospitality." Here most preachers stand the test. As a rule they and their wives are very open hearted and open handed. God bless them! They have not only given themselves to hospitality, but they have given to it everything they have, as a rule. I have known my father to entertain a whole association of seventy messengers. The highest I ever entertained was forty, and they crowded me, too, but they were a lot of mighty good fellows.

"Gentle": he ought not to be a rough fellow. "Ruling well his own house": that’s the rock that some of us fall on. I am sure that when I was a pastor I did not measure up on that. "Having a good testimony from them that are on the outside." If we go out over a town or community and inquire about the preachers, we find that for some preachers everybody has a good word, and for some other preachers no one speaks well and some even sneer when his name is mentioned. The obvious reason of this requirement is that the preacher, in order to fulfil his mission to the lost, must be in position to reach them. If they have no confidence in him as a man – if they can even plausibly question his personal integrity as to honesty, veracity, and purity, he can do them no good.

But though we have all the characteristics so far named, the lack of two of them knocks us out: "aptness to teach" and "ability to rule." The first does not mean that we must be learned; that our range of information must be extensive; that we must have gathered a great storehouse of varied knowledge. We may have all of these and yet be a dead failure in the teacher’s office. Indeed, we may lack these – our ignorance be as vast as another man’s learning – and yet possess that essential qualification: "aptness to teach." Ignorance can be cured, but the natural incapacity to teach is irremediable so far as this office is concerned. The power to arrest and hold attention, the power to awaken the dormant and alarm the careless, the great faculty of being able to impart what we do know or may acquire, the being able, not only to say things but, to so say them that they will stick, yea, the power not of pouring into empty vessels from our fulness nor of cramming a receptacle with many things, but of suggesting so that the other mind will do the thinking and working out – that is the teacher.

Once only, though inclined thereto more than once, I put my arms in tenderness around a ministerial student and said, "My boy, may you and God forgive me if I make a mistake, but after patient trial and much observation, I am impressed that you never can be a preacher. You are a Christian all right, your moral character is blameless) but so far as I am capable of judging with the lights before me, you are wholly devoid of any aptness to teach."

The deacon. So far as moral qualifications go, there is little difference between the qualifications of preacher and deacon. And they area like in the requirement of "soundness in the faith." It is not fitting that any officer of a church should hold loose views on the cardinal doctrines of Christianity. Yea, there are strong and obvious reasons why the collector and disburser of church funds should be as free as the preacher from "the love of money," or "covetousness," lest in making estimates on recommending expenditures he should make his own miserly spirit the standard of church liberality.

But, also, because of his official relation to church finances, even more than in the preacher’s case, he should have business sense and judgment. Without going into details of the exposition of words and phrases, we need to impress our minds with some general reflections on this office:

1. In what idea did the office originate? In the necessity of the division of labor. One man cannot do everything. Old Jethro, the father-in-law of Moses, was a wise man in his generation. He observed Moses trying to do everything in the administration of the affairs of a nation, and fortunately for succeeding administrations freed his mind, saying in substance: "This is not a wise thing you do. You weary yourself and the people who have to wait for attention. You attend to things Godward, and appoint others to attend to secular matters." The good advice for a division of labor resulted in the appointment of graded judges, to the great dispatch of business and the relief of the overburdened Moses and the weary people. (See full account, Exodus 18:13-26.)

Certainly the judicious division of labor is one of the greatest elements of success in the administration of the world’s affairs. From the account in Acts 6:1-6, it is evident that this was the ruling idea in the institution of the deacon’s office. The ministerial office was overtaxed in giving attention to the distribution of the charity fund, to the detriment of its spiritual work. This was bad policy in economics and unreasonable. It left unemployed competent talent. People to be interested in any enterprise must have something to do.

2. The next idea underlying this office was, that in applying the economic principle of the division of labor, this office should be supplemental to the preaching office. It was designed to free the preacher’s mind and heart from unnecessary cares with a view to the concentration of his powers in spiritual matters. "It is not fit that we should forsake the word of God and serve tables. Look ye out among yourselves suitable men to attend to this business. But we will continue stedfastly in prayer, and in the ministry of the word." Evidently, therefore, the deacon’s office is supplemental to the pastor’s office. A deacon therefore whose services are not helpful in this direction fails in the fundamental purposes of his appointment. He is not to be a long-horned ox to gore the pastor, but a help to him. Some deacons so act as to become the enemy and dread of every incoming pastor.

3. The third idea of his office delimits his duties – the charge of the temporalities of the church, over against the pastor’s charge of the spiritualities. Of course, this includes the finances of the church, the care of its property and the provision for comfortable service and worship, and for the proper observances of its ordinances. I heard an old-time Baptist preacher, at the ordination of some deacons, expound this text, "to serve tables."

His outline was:

1. To serve the table of the Lord – arrange for the Lord’s Supper.

2. To serve the table of the poor – administer the charities of the church.

3. To serve the table of the pastor – make the estimates and recommendations of appropriations for pastoral support and other current expenses, collect and disburse the fund. But we go outside the record and introduce vicious innovations on New Testament simplicity if we regard, or allow the deacons themselves to regard a board of deacons as

1. The grand jury of a church. To bring in all bills of indictments in cases of discipline. They are not even, exofficio, a committee on discipline, though not barred, as individuals, from serving on such committees. Discipline is an intensely spiritual matter, whether in regard to morals or doctrines, and is the most delicate of all the affairs of a church. It does not at all follow that one competent as a businessman to attend to temporal and financial matters is the best man to handle such a delicate, spiritual matter as discipline. The preacher, charged with the spiritualities of the church is, exofficio, the leader and manager here, as every case of discipline in the New Testament shows. In not one of them does a deacon, as such, appear. Indeed, any member of a church may bring a case of discipline to its attention, and every member of the church is required under proper conditions to do this very thing. (See Matthew 18:15-17.)

In reading this paragraph omit the "against thee" in the second line as unsupported by the best manuscripts. Read it this way: "If thy brother sin, go right along, and convict him of his fault, between thee and him alone." No matter against whom the sin, nor whether it be a personal or general offense, as soon as you know it, go right along and take the steps required first of you alone, then of you and others. If you and the others fail, even then it does not say: "Tell it to the deacons." Officially they have nothing in the world to do with it. "Tell it to the church." When the deacons are made a grand jury, God’s law of responsibility resting on each brother is superseded by a most vicious human innovation.

2. A board of deacons is not a board of ruling elders having official charge of all church affairs. Baptists are not Presbyterians in church polity. It is not the name, but the thing, that is objectionable. We do not dodge the offense of having a ruling board by calling them deacons. The New Testament elders who ruled were preachers. There is not even a remote hint in the New Testament that the deacon’s office was a ruling office.

The reader must observe that proving precedes appointment to pastoral or deacon’s office. Unknown, untried men should not be put in either office. One of the greatest needs in the Baptist denomination today is a corps of good deacons in every church, attending to the New Testament functions of their office and no other. One of the greatest evils in our denomination is making, or allowing the corps of deacons to become a grand jury or a board of rulers. All along the shores of history are the debris of churches wrecked on these sunken, keel-splitting rocks.

One other great need of our people is that a great sentence of this section should be lifted up and glorified as a good deacon’s objective and incentive: "For they that have served well as deacons gain to themselves a good standing, and great boldness in the faith which is in Jesus Christ" (1 Timothy 3:13). It ought to become so exalted that it would become every deacon’s inspiration and guiding star. As a meritorious distinction, it should outrank the badge of the Legion of Honor, the Collar of the Golden Fleece, or the degree of Ph.D. conferred by earth’s greatest university.

We need now to consider only one other sentence: "Women in like manner must be grave, not slanderers, temperate, faithful in all -things." As this verse is sandwiched between two paragraphs on the deacon’s office, and is a part of the section on church officers, it would be out of all connection to interpret it of women in general. And as there is no similar requirement concerning the pastor’s higher office, we should not render it "wives" meaning the wives of deacons. The context requires the rendering: "women deacons." This rendering not only has the support of Romans 16:1, commending Phoebe as a deaconess of the church at Cenchrea and as doing work supplemental to the preacher and the administrator of charity help, but meets a need as obvious as the need of a male deacon. In every large church there is deacon’s work that cannot be well done except by a female deacon. In the administration of charity in some cases of women – in the preparation of female candidates for baptism) and in other matters of delicacy there is need for a woman church official. The Waco church of which I was pastor for so many years, had, by my suggestion and approval, a corps of spiritually minded, judicious female deacons who were very helpful, and in some delicate cases indispensable. In churches on heathen mission fields the need is even greater than in our country Many an embarrassment did the worthy deaconess save me from, even on the subject of visitation. In some cases appealing for charity, only these women could make the necessary investigation.

QUESTIONS

1. To what matters is 1 Timothy confined, what the evidence thereof and how does the fact bear on the interpretation of the book?

2. What distinction does the paragraph 1 Timothy 2:8-15 sharply make?

3. What the first injunction on women in the church assemblies and why?

4. What the second and the reasons?

5. What the result of having a woman pastor?

6. What the compensating promise for these restrictions?

7. What words constitute the difficulties of interpreting this promise?

8. What the antecedent of the pronoun, "they"?

9. What the possible explanation of "She shall be saved through her childbearing"?

10. In this context what the more probable explanation? Convey it by a paraphrase.

11. Illustrate this by a scriptural, a classical, and a modern case.

12. What Old Testament passage is in line with the thought and pictures the ideal woman?

13. What the limitations on woman’s praying and teaching?

14. What the twofold lesson of 1 Timothy 3?

15. In the paragraph 1 Timothy 3:1-7 what the name of highest church officer and its meaning?

16. Give other names for this officer and their meanings.

17. Give the qualifications for this officer negatively and positively.

18. What the meaning of "husband of one wife"?

19. Meaning of "novice"?

20. Why should a pastor have good testimony of them that are without?

21. Most of these qualifications relate to his character, but what two bear on his work?

22. Show what "aptness to teach" does not mean and then show in what it consists.

23. Cite other passages to show that the bishop is a ruler.

24. What the second office?

25. Wherein do his qualifications coincide with the pastor’s?

26. Wherein superior?

27. Why should not a deacon be "a lover of money"?

28. In what idea did the office originate?

29. Cite an Old Testament example.

30. What the second idea underlying the office and what the passage showing it?

31. What the third?

32. Give the text and outline of a notable sermon at the ordination of deacons.

33. Show why a corps of deacons should not be considered a grand jury.

34. Why not a ruling board?

35. What officer of a church has charge of discipline and why? Of ruling?

36. What is a long-horned deacon? Ans.: One who gores the pastor instead of helping him and in love of ruling runs roughshod over the church.

37. Why from the context must 2 Timothy 3:11 be construed to teach that there should be "female deacons" and what other scripture in support and what the need of having them?