PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This chapter lists three different types of ministers.

1. pastors (3:1-7)

2. deacons (3:8-10,12-13)

3. the widow's role (3:11; 5:9-16) or deaconesses (cf. Rom. 16:1)

B. These qualifications may be in direct contrast to the false teachers' lifestyle and teachings.

C. Verse 16 is an early creedal statement or hymn. Paul often incorporated this type of material (cf. Eph. 5:19; Phil. 2:6-11; Col. 1:15-16; 3:15-20; II Tim. 2:11-13). The rhythmic structure is clearly seen in the six aorist passive indicative verbs combined with five locative or instrumental grammatical phrases.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT 3:1-7
 ¹It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do. ²An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, ³not addicted to wine or pugnacious, but gentle, peaceable, free from the love of money. ⁴He must be one who manages his own household well, keeping his children under control with all dignity ⁵(but if a man does not know how to manage his own household, how will he take care of the church of God?), ⁶and not a new convert, so that he will not become conceited and fall into the condemnation incurred by the devil. ⁷And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil.

3:1 "It is a trustworthy statement" This idiom can act as both a concluding statement and an opening statement (cf. 1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11; Titus 3:8). This is the second of five "trustworthy" statements in the Pastoral Letters. They function syntactically like Jesus' use of an introductory "amen" or "amen, amen" (translated "truly, truly" or "verily, verily"), drawing special attention to the statement.

▣ "if any man" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.

▣ "aspires. . .desires" These are two strong Greek terms: (1) "reaches for" (cf. 6:10; Heb. 11:16) and (2) "sets his heart on" (cf. Matt. 13:17; Luke 15:16). This tells me that our modern emphasis on the necessity of an OT type call from God to the ministry may be too limiting. A desire to be in church leadership is sufficient. The desires of believers' hearts are from the Lord (cf. Ps. 37:4).

NASB"the office of overseer"
NKJV"the position of a bishop"
NRSV"the office of a bishop"
TEV"a church leader"
NJB"presiding elder"

This is the term episkopos, and it is usually translated in English "bishop" or "overseer." It seems to be synonymous with the other two NT terms for the office of leadership in a local church. The terms "pastor," "overseer," and "elder" all refer to the same office (cf. 5:17; Acts 20:17,28; Titus 1:5,7; I Pet. 5:1-2). The NT church had only two offices: pastor and deacon (cf. Phil. 1:1). It seems that "elder" had a Jewish background, while "overseer" had Greek city-state background.

3:2 "above reproach" This is the key qualification of the entire context for leadership in a local church. The phrase implies no handle for criticism, both in the believing community (vv. 2-6) and in the non-believing community (v. 7). This same theme of no reproach is repeated in verses 7,10; 5:7; and 6:14. There are no perfect leaders, but there are godly, respectable, acceptable believers. See note at Titus 1:6.

NASB, NKJV
NJB"the husband of one wife"
NRSV"married only once"
TEV"he must have only one wife"

This phrase has caused much discussion. It was obviously an issue for the church at Ephesus in the first century (cf. 3:1,12; 5:7; and in Crete, Titus 1:6). Here are the basic interpretive theories.

1. it refers to polygamy

2. it refers to a remarriage after divorce

3. it refers to the second marriage after the first wife's death

4. it refers to a man faithful and attentive to his wife (another way of asserting good family relationships, cf. NEB)

This obviously refers to family relationships, and any problem in the area of family relationships disqualifies one from leadership in a local church. Number 1 was not a problem in the Roman Empire, but was a potential problem in Judaism (though rare in the first century); #2 was a great problem in the Roman Empire, and also a problem in Judaism (Hillel vs. Shammai); #3 was a major concern of the Early church, especially Tertullian, and is still an issue in Baptist circles in Europe. However, 1 Tim. 5:14 is a parallel passage where younger widows can remarry with no reproach (cf. Rom. 7:2-3; I Corinthians 7).

There is one more option, that the requirement refers to marriage versus singleness. The false teachers had forbidden marriage (cf. 4:3). This may be a direct refutation of their tendency toward celibacy and asceticism. This is not to assert that an unmarried person cannot be a church leader, but that singleness cannot be a requirement. I think this is the best option and also that it answers the other interpretive problems relating to (1) "not addicted to much wine" and (2) the issue of women in 2:8-15. These must be interpreted in light of the false teachers.

If the issue is a strong, godly family, then divorce is not the only critical issue. Even in the OT divorce was sometimes the appropriate option: (1) YHWH divorces unfaithful Israel and (2) priests were commanded to divorce unfaithful wives (see "Old Testament Perspective on Divorce and Remarriage" in Journal of the Evangelical Theological Society Vol. 40 #4, Dec. 1997). All humans experience disruption in their family life in some areas. My major concern with taking this qualification strictly literally is the lack of consistency in taking all the others in this context literally as well. If divorce disqualifies, then so do (a) not addicted to wine (cf. "not. . .addicted to much wine" of v. 8, which is not necessarily a commandment to total abstinence) and (b) "keep his children under control" of v. 4, which would eliminate many modern pastors and deacons.

Truthfully, I do not know many Christian leaders who could consistently fulfill all of these requirements throughout their lives. So before we become too critical of the flaws of leadership remember that these qualifications are God's will for all His children. I am not advocating lowering the standards, but not using them in a legalistic, judgmental sense. The church needs godly, socially acceptable leadership. However all we have to choose from is saved sinners! Modern churches must seek out leaders who have proven themselves faithful over time, not perfect leaders.

One more point, if this list is taken too literally, then Jesus (because He was single) and Paul (because he was possibly divorced) could not have been church leaders. Makes one think, doesn't it?

▣ "temperate" This is literally "be sober." Because alcohol abuse is mentioned specifically in v. 3, this probably refers to the metaphorical use of this term meaning "be sensible" (cf. v. 11; Titus 2:2).

NASB"prudent"
NKJV"sober-minded"
NRSV"sensible"
TEV"self-controlled"
NJB"discreet"

This term sōphrōn meant "balanced" in the Greek philosophers. It was a very famous Greek term that denoted avoidance of the extremes (i.e., thereby advocation "the golden mean"). It was used of someone of sound mind (cf. 1 Tim. 3:2; Titus 1:8; 2:2,5). Related terms are also found in 1 Tim. 2:9,15; 2 Tim. 1:7; Titus 2:4,6,9,12,15.

The basic root (BAGD, p. 802) is found in several forms in the Pastorals.

1. verb, sōphroneō – "sensible," Titus 2:6

2. verb, sōphronizō – "encourage" (i.e., bring to one's senses), Titus 2:4

3. noun, sōphronismos – "disciple" (i.e., self-controlled), 2 Tim. 1:7

4. noun, sōphrosunē – "discreetly," 1 Tim. 2:9,15

5. adverb, sōphronōs – "sensibly" (i.e., moderately), Titus 2:12

6. adjective, sōphrōn – "sensible," "prudent," "thoughtful," 1 Tim. 3:2; Titus 1:8; 2:2,5

NASB, NRSV"respectable"
NKJV"of good behavior"
TEV"orderly"
NJB"courteous"

This is a form of the Greek term kosmikos. It is used in Titus in two different senses: (1) negatively of avoiding worldly lusts (2:12) and (2) positively of proper order (2:10). In I Timothy the context implies proper order or decorum. That which is proper, respected, and expected by the local society. Therefore, it is an aspect of v. 7a, "must have a good reputation with those outside the church."

▣ "hospitable" The inns of Paul's days were notorious houses of prostitution. Therefore, Christians, and especially Christian leadership, had to have their homes open for itinerant missionaries and for the needy of the community (cf. 1 Tim. 5:10; Titus 1:8; Rom. 12:13; Heb. 13:2; I Pet. 4:9; II John 5; and III John).

▣ "able to teach" Leaders are to be able teachers (cf. 2 Tim. 2:24). It is interesting that "teaching" is listed as a separate gift in I Cor. 12:28, but linked to the gift of pastor in Eph. 4:11. Apparently there were teachers, but also all pastors had to be able to function in this area, too. In a sense all of the gifted persons in Ephesians 4 are proclaimers of the gospel, but in different senses and with different emphases.

Some biblical scholars interpret this qualification as a reference to well-trained or educated people, or possibly those who are "teachable"!

Finally, this ability to teach may be related to the false teachers who thought they were teachers of the Law (cf. 1:7) but were self-deceived.

3:3

NASB"not addicted to wine"
NKJV"not given to wine"
NRSV"not a drunkard"
TEV"he must not be a drunkard"
NJB"not a heavy drinker"

It seems to be an allusion from the Septuagint to Pro. 23:29-35. It must be reemphasized that the Bible rails against drunkenness, but does not teach total abstinence (cf. 3:8; 5:23; Titus 1:7; 2:3). Total abstinence comes from an individual commitment of believers to the Lord Jesus based on the limiting of their personal freedoms because of the culture in which they minister (cf. Rom. 14:1-15:13 and I Corinthians 8-10). For a good article see Hard Sayings of the Bible by Kaiser, Davids, Bruce, and Branch, pp. 673-674.

SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM

▣ "pugnacious" This is literally "not a striker" (cf. Titus 1:7). This may be related to the abuse of alcohol as it affects all interpersonal relationships (i.e., the family, the house church, the false teachers).

▣ "gentle" This refers to a loving reasonableness, which is prepared to yield to others (cf. Eph. 5:21). It describes a kind, gentle person (cf. Titus 3:2; James 3:17; I Pet. 2:18).

▣ "peaceable" This is the Greek term for a fight, a battle, a conflict, but with the alpha privative, which negates the meaning. Therefore, it means one who does not fight or stir up controversy (cf. Titus 3:2). It is easy to see how the false teachers are the literary foils to chapter 3 (and all the Pastoral Letters).

NASB"free from the love of money"
NKJV"not covetous"
NRSV"not a lover of money"
TEV"he must not love money"
NJB"not avaricious"

This is a compound word from the term for "silver" and the term for "brotherly love" with the alpha privative which equals "not a lover of money" (cf. 6:6-10; Titus 1:7; Heb. 13:5; I Pet. 5:2). This was another characteristic of false teachers. See SPECIAL TOPIC: WEALTH at 6:8.

3:4-5 "he must be one who manages his own household well" Leadership can be seen at home. Any kind of difficulty between husband and wife or children or grandparents or in-laws was a basis for disqualification in this early church setting. "No handle for criticism" is the main concern. How one rules his home will show one's tendencies in leading the church (cf. v. 5, which is a parenthetical question expecting a "no" answer). Oh, my, this would disqualify many modern ministers if taken literally and to the letter. The many positive as well as negative characteristics mentioned in vv. 2-3 are revealed in the home environment. "Check the home first" is good advice for personnel committees!

3:5 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.

▣ "church"

SPECIAL TOPIC: CHURCH (EKKLESIA)

3:6 "and not a new convert" This is left out in Titus. 1 Timothy was written to Ephesus, which was an established church, while Titus was written to Crete, which was a new work. They were all new converts. The literal root term used here means "young plant." However, the exact time factor is uncertain.

▣ "so that he will not become conceited and fall into the condemnation incurred by the devil" Pride is a major problem for angels and humans (cf. 6:4; 2 Tim. 3:4). The verb (aorist passive participle) means "become smoke-blinded." The genitive "of the devil" can refer to

1. the judgment caused by the devil (cf. v. 7)

2. the same type of judgment the devil received (cf. NKJV, TEV, NJB)

Paul mentions the spiritual enemy of mankind several times in 1 Timothy (but not in 2 Timothy or Titus):

1. devil (diabolos, 3:6,7)

2. Satan (Santanas, 1:20; 5:20)

3. the demonic (daimonion, 4:1)

The biblical worldview that mankind has a spiritual opponent (cf. Eph. 2:2; 6:10-19) is revealed in both the OT and NT.

SPECIAL TOPIC: SATAN

3:7 "he must have a good reputation with those outside" Leadership must be viewed as honest and genuine by the unbelieving community which the church is trying to bring to faith in Christ (5:14; 6:1; Titus 2:5,6,10; I Cor. 10:32; Col. 4:5; I Thess. 4:12).

SPECIAL TOPIC: JUDGING (SHOULD CHRISTIANS JUDGE ONE ANOTHER?)

▣ "so that he will not fall into reproach and the snare of the devil" Paul was concerned about spiritual warfare (cf. 6:9-10; Eph. 2:1-3; 4:14; 6:10-19). Godliness is an armor, but selfishness is an open door for evil to exploit!

NASB (UPDATED) TEXT: 3:8-13
 ⁸Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain, ⁹but holding to the mystery of the faith with a clear conscience. ¹⁰These men must also first be tested; then let them serve as deacons if they are beyond reproach. ¹¹Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things. ¹²Deacons must be husbands of only one wife, and good managers of their children and their own households. ¹³For those who have served well as deacons obtain for themselves a high standing and great confidence in the faith that is in Christ Jesus.

3:8 "Deacons" Deacons are not mentioned at all in 2 Timothy and Titus. The office and function of a deacon is not defined in the NT. Many assume that Acts 6 is a beginning of this particular task-oriented office, but this seems unlikely. Here they are mentioned, along with pastors, as the two functions/offices in the local church (cf. Phil. 1:1). The term "deacon" means "to raise dust," which is metaphorical for menial service. It became the general word of "ministry" in the NT (cf. 1:12; 4:6; II Tim. 1:18; 4:5,11). Deacons are servants, not managers!

▣ "likewise" The qualifications of church leaders are extended to a new group, as they are to "women" in v. 11.

▣ "must be men of dignity" See note at 2:2.

▣ "not double-tongued" This means saying different things to different groups to be accepted under false pretenses. This is a form of lying and falsehood.

NASB"not. . .addicted to much wine"
NKJV"not given to much wine"
NRSV"not indulging in much wine"
TEV"moderate in the amount of wine they drink"
NJB"they must not drink too much wine"

This is a compound of pros and echō, which means "to have in addition" or "to hold to." In this context maybe "to give oneself up to" (Harold K. Moulton, The Analytical Greek Lexicon Revised, p. 349). This phrase, like v. 3, does not refer to total abstinence, but to abuse. In some cultures, even in our day, Christians have no problem with this statement. In America alcohol abuse led to the temperance movement which overstated the biblical passages. If we, for whatever reason, intentionally overstate the biblical position, we become the standard, not the Bible. It is as problematic to add to the Bible (even with the purest motives and for sincere causes) as it is to take away from the Bible. Is the Bible the only source for faith and practice? If so, it must judge all cultures! See Special Topic at 3:3.

▣ "or fond of sordid gain" This refers to the business honesty of these bi-vocational church leaders. If money is priority (cf. 6:9-10) then Jesus cannot be! False teachers are often characterized in the NT as greedy and sexually exploitive. Remember, this entire context reflects the abuses of the heretics.

3:9 "but holding to the mystery of the faith" This mystery seems to refer to both Jew and Greek being included in the family of God (cf. Eph. 2:11-3:13; Col. 1:26,27). The term "faith" has the definite article, which means it refers to the body of Christian doctrine.

SPECIAL TOPIC: GOD'S PLAN FOR REDEMPTION, "MYSTERY"

▣ "with a clear conscience" The term "conscience" seems to imply that these leaders' walk and talk coincide with the truths of the gospel. See fuller note at 1:5.

3:10 "These men must also first be tested" This is a present passive imperative. This is the Greek term dokimazō, which is used with the connotation of "to test with a view toward approval" (cf. Rom. 2:18; 12:2; 14:22; I Cor. 3:13; 16:3; II Cor. 8:22; I Thess. 2:4). It is contrasted with peirazō, which connotes "to test with a view toward destruction" (cf. I Cor. 2:5; 10:9,13; Gal. 6:1; Phil. 1:10; I Thess. 3:5; 1 Tim. 6:9). See Special Topic: Greek Words for Testing and Their Connotations at 6:9.

▣ "then let them serve as deacons" This is a Present active imperative.

▣ "if" This is another first class conditional sentence like v. 5.

▣ "they are beyond reproach" See note at 3:2.

3:11 "Women must likewise be dignified" This does not refer to deacons' wives (cf. KJV and NIV), but to women in servant roles in the house churches. The Greek syntax distinguishes another group of church servants (i.e. "likewise" of v. 8). Deaconesses are mentioned in Rom. 16:1 (cf. Charles B. Williams' translation) and possibly Phil. 4:3. The qualifications for these female servants are similar to those for the male leaders. They were meant to be deacon-helpers in situations where a male deacon would simply be inappropriate (caring for sick women, helping prepare women before and after baptism, regular visits to older women, etc). From the writings of the Early church fathers we know that the office of deaconess developed very quickly and was used throughout the early centuries. The problem in our day is that we have made deacons an executive board which, because of other passages in Timothy, seem to rule out women. However, deacons are meant to be servants and, therefore, women have an appropriate role. Possibly the deaconesses were synonymous with the "widows' roll" (cf. 5:9ff), which were widows over sixty with no family who the early church hired for ministry. I think to reprint my exegetical notes from Rom. 16:1 here may be helpful:

NASB, NKJV"who is a servant of the church"
NRSV"a deacon of the church"
TEV"who serves the church"
NJB"a deaconess of the church"

This is the term diakonos. It is an accusative singular feminine form. It is the Greek term for minister/servant. It is used (1) of Christ in 15:8; Mark 10:45; (2) of Paul in Eph. 3:7; Col. 1:23,25; and (3) of deacons in Phil. 1:1; 1 Tim. 3:11.

There is evidence in both the NT and early post-biblical church writings for the office of deaconess. Another example of women in local church ministry in the NT is "the widows' roll" of the Pastorals (cf. 1 Tim. 3:11; 5:3-16). The RSV, Amplified, and Phillips translations have "deaconess" in 16:1. The NASB and NIV have it in the footnotes. The NEB has "who holds office." All believers are called, gifted, full-time ministers (cf. Eph. 4:12). Some are called to leadership ministry roles. Our traditions must give way to Scripture! These early deacons and deaconesses were servants, not executive boards.

M. R. Vincent, Word Studies, vol. 2, pp. 752 and 1196, says that the Apostolical Constitutions, dating from the late second or early third century, makes a distinction between the duties and ordination of female church helpers.

1. deaconesses

2. widows (cf. 1 Tim. 3:11; 5:9-10)

3. virgins (cf. Acts 21:9 and possibly I Cor. 7:34)

These duties involved

1. caring for the sick 4. teaching new believers

2. caring for those physically persecuted 5. assisting in baptism of women

3. visiting those in prison for the faith 6. some overseeing of female church members

▣ "not malicious gossips" This is a perfect example of the problems caused by the false teachers (cf. 5:13-15; II Tim. 3:1-7). It is possible that this refers to conversations about the false teachers' teachings. The term translated "gossip" was often used of the devil (cf. John 6:70). It literally meant "slander" (NKJV, NRSV, NIV, cf. 1 Tim. 3:11; 2 Tim. 3:3; Titus 2:3), not gossip (NASB, TEV, NJB).

▣ "temperate" See note at 3:3.

▣ "faithful in all things" This again may be pointing toward the false teachers' use of women in the house churches. These leaders/servants must be faithful in the faith (no article in v. 13 also) and in their lifestyle choices.

3:12 Most modern translations make vv. 8-13 into one paragraph. Deacons start the discussion (cf. v. 8) and end the discussion (cf. v. 13), yet in v. 11 deaconesses are discussed. This is why some translations call them "deacon's wives." However, I think that deacon helpers, or deaconesses, may be more culturally appropriate. Women servants (i.e., "widows") are specifically mentioned in 5:9-10.

Verse 12 is very similar to the qualifications of the overseer or bishop (i.e. pastor) in vv. 2-5.

SPECIAL TOPIC: QUALIFICATIONS FOR FEMALE CHURCH WORKERS

3:13 "served" This is the verb form of "deacon." It is the general term in the NT for "minister/servant." The term "deacon" is not in this verse in Greek.

▣ "obtain for themselves a high standing" This does not necessarily refer to a higher leadership position (i.e. pastor), but possibly respect within their community which allows them to boldly share the gospel.

NASB (UPDATED) TEXT: 3:14-16
 ¹⁴I am writing these things to you, hoping to come to you before long; ¹⁵but in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth. ¹⁶By common confession, great is the mystery of godliness: He who was revealed in the flesh, Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory.

3:14-15 Paul plans to visit Timothy in Ephesus. The Spirit directed that he write so that God's will expressed in I Timothy might bless and direct His church throughout time.

These verses confirm the interpretive context of chapters 1-3 as relating to public worship (as do I Corinthians 11-14). I also think that these chapters are reactions to and qualifications based on the presence of the false teachers. This is not a neutral setting!

This same theological situation is seen in Leviticus. The book is not a collection of hygienic laws or customs so much as a reaction to Canaanite culture. Just as many of the specific laws were written to keep Canaanites and Israelites as far apart socially and religiously as possible, these passages separate the Pastoral Letters and the Jewish/Gnostic false teachers.

3:15 "in case I am delayed" This is a third class conditional sentence, which means potential action.

▣ "in the household of God" Paul uses many powerful corporate metaphors to describe the church, such as "body," but the family/household is one of the most insightful (God as Father, Jesus as Son, believers as children).

▣ "church" Ekklesia is a compound Greek word from "out of" and "to call." This was used in Koine Greek to describe any kind of assembly, such as a town assembly (cf. Acts 19:32). The early Jewish Church chose this term because it was used in the Septuagint, the Greek translation of the OT, written as early as 250 b.c. for the library at Alexandria, Egypt. This term translated the Hebrew term qahal, which was used in the phrase "the assembly of Israel" (Exodus; Num. 20:4). The NT writers asserted that they were the "divinely called out ones" who were the People of God of their day. The early Jewish believers saw no radical break between the OT People of God and themselves, the NT People of God. Believers, therefore, assert that the Church of Jesus Christ, not modern rabbinical Judaism, is the true heir to the OT Scriptures. See Special Topic at 3:5.

▣ "of the living God" The OT asserts that there is one and only one God (see SPECIAL TOPIC: MONOTHEISM at 2:5, cf. Exod. 8:10; 9:14; Deut. 4:35,39; 6:4; 32:39; I Sam. 2:2; Isa. 40:10-13; 44:6-8; 45:5-7). The adjective "living" comes from the covenant name (cf. 4:10) for God, YHWH, which is from the Hebrew verb "to be" (cf. Exod. 3:14; see SPECIAL TOPIC: NAMES FOR DEITY at 2 Tim. 1:2).

▣ "the pillar and support of the truth" This may be an allusion to Isa. 28:16, God's foundation is Jesus the cornerstone, which is also alluded to in 2 Tim. 2:19. This is the third in a series of descriptive phrases linking God and the church.

1. "household of God" (v. 15)

2. "the church of the living God" (v. 15)

3. "the pillar and support of the truth" (v. 15)

The term truth (alētheia) is very common in Paul's writings (and John's). It usually refers to gospel content (cf. Rom. 1:18,25; 2:2,8; 3:7; 15:8; I Cor. 13:6; II Cor. 4:2; 6:7; 7:14; 13:8; Gal. 2:5,14; 5:7; Eph. 1:13; 4:21; 5:9; Phil. 1:18; Col. 1:5,6; II Thess. 2:10,12,13; 1 Tim. 3:15; 4:3; 6:5; 2 Tim. 2:15,18,25; 3:7,8; 4:4; Titus 1:1,14). See Special Topic: Truth in Paul's Writings at 2:4.

3:16

NASB"by common confession"
NKJV"without controversy"
NRSV, NJB"without any doubt"
TEV"no one can deny"

This is the Greek term usually used for one's profession or confession of faith (see SPECIAL TOPIC: CONFESSION at 6:12). It is a literary marker that the following lines are an early creedal affirmation.

▣ "great is the mystery of godliness" "Mystery" in Paul's writings often refers to the Gentile mission (cf. Eph. 2:11-3:13), which may be a key to v. 16. See Special Topic at 3:9. For "godliness" see Special Topic at 4:7.

This introduces an early confessional statement or a Christian hymn. Another of these is found in 2 Tim. 2:11-13. The structural pattern might be

1. A B C D E F (revealed truths about Christ)

2. AB, BA, AB (contrast between earth and heaven or humiliation and exaltation)

3. ABC, ABC (revealed truths about Christ and His church)

Chiastic Patterns within the Bible are becoming more apparent to modern scholarship. The Companion Bible published by Kregel in 1990 and Kenneth E. Bailey's Poet and Peasant use this approach extensively.

Paul seems to quote one verse of an early hymn or possibly church liturgy. This verse emphasizes Jesus' humanity and His world-wide ministry. It does not contain Paul's three major theological emphases: (1) the cross; (2) the resurrection; and (3) the Second Coming. Paul quotes several sources in I, II Timothy and Titus which explain the unique vocabulary and distinct use of theological terms used differently in either Pauline writing.

NASB"He who was revealed in the flesh"
NKJV"God was manifested in the flesh"
NRSV"He was revealed in flesh"
TEV"He appeared in human form"
NJB"He was made visible in the flesh"

This speaks of the Incarnation (birth) of Jesus Christ at Bethlehem: His life, teachings, death, and resurrection, which fully reveal the Father (cf. John 1:14-18). There is also the strong inference of His pre-existence (cf. John 1:1-5; 8:57-58; II Cor. 8:4; Phil. 2:6; Col. 1:17). This is the central truth of the Gospels about Jesus Christ, that He was fully God and fully human (cf. John 1:14; Phil. 2:6-8; Col. 1:14-16; I John 4:1-6).

There is a later Greek manuscript variant in which the relative pronoun hos (MSS א, A, C, F, G; UBS⁴ gives this an "A" rating [certain]) is changed to theos. This later change may have occurred

1. with the confusion over OC (the abbreviations in uncial Greek for who) read as H C (the abbreviation in uncial Greek for "God") or

2. as a purposeful theological change by later scribes (cf. MSS א^c, A^c, C², and D²) wanting to make the text more specific against the adoptionist heresies (cf. Bart D. Ehrman, The Orthodox Corruption of Scripture, pp. 77-78)

SPECIAL TOPIC: FLESH (sarx)

NASB"Was vindicated in the Spirit"
NKJV, NJB"Justified in the Spirit"
NRSV"vindicated in spirit"
TEV"was shown to be right by the Spirit"

This phrase has been understood in several ways.

1. Does it mean vindicated or justified (i.e., shown to be just)?

2. Does this mean that the Holy Spirit was active in Jesus' ministry (NASB)?] 

3. Does it mean that Jesus' spirit was affirmed by the Father (cf. Matt. 3:17; 17:5) while Jesus lived as a human being (NRSV)?

Some theologians see "Spirit" as referring to Jesus' divinity, which was vindicated by His resurrection (cf. Rom. 1:4; I Pet. 3:18).

▣ "Seen by angels" The angels longed to know what God was doing with fallen mankind (cf. I Cor. 4:9; Eph. 2:7; 3:10; I Pet. 1:12). However, it may refer to the angels' ministering to Jesus, either at His temptation experience (cf. Matt. 4:11; Mark 1:13), in the Garden of Gethsemane (cf. Luke 22:43, which is a questionable text), or immediately after the resurrection (cf. Luke 24:4,23; John 20:12).

This phrase is so short and ambiguous that several theories have been offered by commentators and all are merely speculation:

1. angels ministering to Jesus (above)

2. angels beholding His ascension (godly angels and/or fallen angels cf. I Pet 3:19-20,22)

3. angels beholding His exalted heavenly enthronement

▣ "Proclaimed among the nations" This is the worldwide preaching of the gospel (cf. Luke 24:46-47) which would have been extremely shocking to the Jews of the first century, but this is really the whole point (cf. Matt. 28:18-20). This is the mystery of godliness (cf. Eph. 2:11-3:13).

NASB, NKJV"Believed on in the world"
NRSV, TEV,
NJB"believed in throughout the world"

Not only was it a universal message, but there was a universal response, and now the Church is made up of both Jew and Gentile (cf. Eph. 2:11-3:13). This has always been God's plan. The one true God has fulfilled His promise of Gen. 3:15. Personal repentance and faith (see Special Topic at 1:16) in the gospel now, in this life, opens heaven for "whosoever" (cf. John 1:12; 3:16; Rom. 10:9-13). See Special Topic: Paul's Use of Kosmos at 1:16.

▣ "Taken up in glory" This seems to refer to His ascension. It is surprising that Jesus' death, resurrection, and return are left out, but if this was a Christian hymn, quoted possibly only in part, then it is understandable. Also, exactly which rhythmic (chiastic) pattern is followed determines one's interpretation (cf. v. 16). This hymn/creed linked to the opening statement would powerfully refute Gnosticism. The man Jesus was glorified (cf. chiastic pattern #2)! However, following the NRSV the last three lines may refer to the Church (cf. chiastic pattern #3). For a fuller note on "glory" see 1:17.

SPECIAL TOPIC: THE ASCENSION

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. How many types of ministers are there?

2. Why are pastors, bishops, and elders called different names in the NT?

3. Did the NT have deaconesses? If so, what was their function?

4. Why is verse 16 thought to be a Christian hymn about Christ?

5. What is a chiasm? Why is it important?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. In light of the larger historical setting of the book, these words of pastoral advice are probably also colored by the false teachers' actions

1. problems with widows (5:3-16)

2. problems with elders (5:17-25)

3. problems with slaves (6:1-2a)

4. problems with false teachers (6:2b-10)

a. doctrine

b. wealth

B. There are three terms used in this section in two differing senses

1. "elder"

a. older man (v. 1)

b. house church leader (v. 17)

2. "widow"

a. female survivor of a marriage that the church helped (vv. 3-8)

b. special category of female church worker that the church hired (vv. 9-16)

3. "honor"

a. respect (vv. 3, 17)

b. salary (vv. 3, 17)

c. or both

C. In some ways chapter 5 relates to chapter 3. The "elders" of 5:17 refer to the "overseers" of 3:1 and the widow's "list" (roll) of 5:9 refers to the "women" of 3:11.

I realize that this distinction between widows the church helped (vv. 3-8) and widows who served the church seems a bit of a stretch, but here is why I hold this view.

1. The qualifications of a widow are strict (cf. vv. 5,9-10). Does this imply that the church only helped some very special widows?

2. The "roll" of v. 9 seems to be a special list of widows.

3. The "list" (cf. 5:9) or the pledge (literally "the first faith") in v. 12 implies more than just a promise not to remarry. Why would remarrying be a problem? It would remove the widow from needed church support, but what if it were a contract for church employment? In this way the church helped needy persons (i.e., salary), yet also got their services (i.e., serving other women).

4. The discussion of "elders," which starts at v. 17, involves church paid help.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 5:1-2
 ¹Do not sharply rebuke an older man, but rather appeal to him as a father, to the younger men as brothers, ²the older women as mothers, and the younger women as sisters, in all purity.

5:1 "Do not sharply rebuke" This is an aorist active subjunctive with the negative particle, which usually means do not start an act. This is a strong Greek term (used only here), which literally means "to strike blows" (cf. 3:13). Christians must act differently, they must always act in love with a view toward reconciliation. This advice may reflect the OT admonition to honor the aged in Lev. 19:32.

▣ "an older man" This is literally the term "elder" (presbuteros). There are two senses in which this term is used in this context:

1. for an older man (v. 1)

2. for a leadership position in the local house churches (v. 17 cf. I Pet. 5:1,5)

SPECIAL TOPIC: ELDER

SPECIAL TOPIC: AGE

▣ "but rather appeal to him as a father" This is a present active imperative. Paul's emphasis is for Timothy to treat the members of the house churches as his closest family members (cf. Mark 3:31-35). The honor and respect due "fathers and mothers" may reflect the Ten Commandments (cf. v. 4).

5:2 "younger women as sisters, in all purity" Because of (1) Timothy's age and (2) the sexual exploitation of the false teachers (cf. 2 Tim. 3:6), Paul was especially careful to denote purity in relation to the young women.

NASB (UPDATED) TEXT: 5:3-8
  ³Honor widows who are widows indeed; ⁴but if any widow has children or grandchildren, they must first learn to practice piety in regard to their own family and to make some return to their parents; for this is acceptable in the sight of God. ⁵Now she who is a widow indeed and who has been left alone, has fixed her hope on God and continues in entreaties and prayers night and day. ⁶But she who gives herself to wanton pleasure is dead even while she lives. ⁷Prescribe these things as well, so that they may be above reproach. ⁸But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.

5:3 "Honor widows" The term "honor" in vv. 3 and 17 may denote a salary or a stipend the church gave

1. to needy widows (cf. vv. 3-8)

2. to special women helpers (cf. vv. 9-16)

3. to the elders (cf. vv. 17-22)

It seems that the church, following the OT and synagogue (cf. Deut. 24:17-22; Exod. 22:22-24; Isa. 1:17; Acts 6:1ff; 9:39,41), cared for widows. It was Paul's concern that those the church helped were really in need or had no family of their own to help them (cf. vv. 4,16). The false teachers exploited widows (cf. vv. 6,15). Paul admonishes the church to help true widows.

5:4 "if" This is a first class conditional sentence (as is v. 8). There were widows who were being neglected by their own families (cf. vv. 8,16).

▣ "for this is acceptable in the sight of God" This probably refers to the Ten Commandments about honoring father and mother (cf. Exod. 20:12), in this case a widowed mother. In the OT God defends the weak, socially disenfranchised, and powerless. The cry to defend "the widow, the orphan, and the alien" becomes as characteristic here as the Deuteronomic phrase (repeated in Jeremiah).

Believers show their love and respect for YHWH by honoring His word and will for maintaining strong family ties and responsibilities.

5:5 "Now she who is a widow indeed and who has been left alone" This is the same rare grammatical construction as 4:3 (i.e., an adjective and a participle, cf. Titus 1:15). One wonders if this was a literary marker of a scribe who Paul used in the Pastoral Letters. Paul gives specific guidelines for his day on the qualification for receiving help from the church (but not on the "list" of v. 9):

1. perfect tense – has and continues to live alone

2. perfect tense – has been and continues to be a godly woman

3. perfect tense – continues to flee earthly pleasures by means of continual prayer

Anna (Luke 2:37) and Dorcas (Acts 9:36) (although she is not specifically said to be a widow), would fit these qualifications.

5:6

NASB"But she who gives herself to wanton pleasure"
NKJV"but she who lives in pleasure"
NRSV"who lives for pleasure"
TEV"who gives herself to pleasure"
NJB"who thinks only of pleasure"

Because of the cultural situation this may refer to

1. widows turning to prostitution as a means of making a living

2. the sexual exploitation by the false teachers (cf. 2 Tim. 3:5-7)

This seems to be a very stern warning (cf. v. 15).

This same word is used in James 5:5.

▣ "is dead even while she lives" This refers to a state of spiritual death (perfect active indicative). This verse is describing widows in the house churches of Ephesus! The false teachers had brought about not only their own "deaths," but now they are spiritually responsible for the "deaths" of others.

5:7

NASB"Prescribe these things"
NKJV"these things command"
NRSV"give these commands"
TEV"give them these instructions"
NJB"instruct them in this"

This term refers to "strict military commands" (cf. 1:3,18; 4:11). These were not suggestions! These were not items of personal preference.

▣ "so that they may be above reproach" The "they" seems to refer to the relatives of widows with living families. This was and is an appropriate calling for all believers. Whoever fails to provide for his own relatives, especially his immediate family, has disowned the faith and in the eyes of the community is worse than an unbeliever (vv. 7,8). This reflects Jesus' teachings in Mark 7:9-13. This seems to relate to the continual emphasis on giving no handle for criticism, both to believers and unbelievers (cf. 3:2,7,10; 5:7; 6:14). Christians must always live so as to attract others to faith in Christ. The positive side of this is seen in verse 4, while this is the negative. See SPECIAL TOPIC: QUALIFICATIONS FOR FEMALE CHURCH WORKERS at 3:12.

5:8 "if" This is a first class conditional sentence meaning some believers have neglected their families (cf. v. 4,16)

▣ "denied the faith and is worse than an unbeliever" I believe this refers to the person's witness in the community (cf. v. 7; 3:4-5), not to their salvation. Even unbelievers help their own families. However, there are other texts which use this same term "deny" and imply a total rejection of God (cf. 2 Tim. 2:12; Titus 1:16; II Pet. 2:1; Jude 4). In context this may somehow be related to the actions or teachings of the false teachers "who fell away from the faith" (cf. 1:19-20; 4:1-2; 6:9-10,20-21) or their followers (cf. vv. 6,15). See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at 4:1.

NASB (UPDATED) TEXT: 5:9-16
  ⁹A widow is to be put on the list only if she is not less than sixty years old, having been the wife of one man, ¹⁰having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints' feet, if she has assisted those in distress, and if she has devoted herself to every good work. ¹¹But refuse to put younger widows on the list, for when they feel sensual desires in disregard of Christ, they want to get married, ¹²thus incurring condemnation, because they have set aside their previous pledge. ¹³At the same time they also learn to be idle, as they go around from house to house; and not merely idle, but also gossips and busybodies, talking about things not proper to mention. ¹⁴Therefore, I want younger widows to get married, bear children, keep house, and give the enemy no occasion for reproach; ¹⁵for some have already turned aside to follow Satan. ¹⁶If any woman who is a believer has dependent widows, she must assist them and the church must not be burdened, so that it may assist those who are widows indeed.

5:9 "A widow is to be put on the list only if she is not less than sixty years old" This is a present passive imperative with the negative particle, which usually implies stop an act in process. Here is another qualification for the widows who were part of the ministry team. The term "the list" is the Greek term for "a legal register." The widows' roll may be synonymous with the concept of "deaconess" (cf. 3:11; Rom. 16:1). However, the "Apostolic Constitutions," written in the early second century, listed three categories of women ministers: virgins, deaconesses, and widows.

NASB"having been the wife of one man"
NKJV"and not unless she has been the wife of one man"
NRSV"and has been married only once"
TEV"In addition she must have been married only once"
NJB"who has had only one husband"

There has been much discussion as to what this phrase means (cf. 3:1,12). But it is obvious that whatever it means, it was a very serious issue to the house churches of Ephesus and Crete (cf. 3:1,12; 5:9; Titus 1:6). Strong, godly families were (and are) a powerful witness to a lost and confused world.

For a more complete discussion see 3:2. In v. 14 young widows are admonished to remarry. This seems to imply that a second marriage was not seen as sinful (cf. Rom. 7:2-3; I Cor. 7). In Baptist circles in Europe this "husband of one wife" or "wife of one man" has been interpreted as a biblical rejection of second marriages, especially for pastors. However, this was not the case in middle eastern culture. This theory reflects the growing asceticism of the early church, but not of the NT. Greek thought (i.e., the body is evil) negatively impacted the early Gentile churches.

5:10 "having a reputation for good works" There are five specific good deeds listed (all First class conditional sentences) in the remainder of v. 10. See Special Topic: Qualifications for Female Church Workers at 3:12. These good works reflect a woman's expected role in the local community.

▣ "if" This is a series of five first class conditional sentences in v. 10, each of which denotes a qualification of a widow to be hired by the church.

▣ "if she has brought up children" This is not meant to imply that a childless woman cannot be considered, but that if she has had children, they must be godly. This is the recurrent emphasis (cf. chapter 3) upon a strong, godly, faithful family life.

▣ "if she has shown hospitality to strangers" This does not refer to the welcoming of any and everybody into one's home, but the boarding of itinerant Christian leaders.

▣ "if she has washed the saints' feet" This was an act of a household servant receiving a guest. Jesus did this for His own disciples to teach them humility (cf. John 13). Here it seems to be metaphorical of humble service (and possibly a culturally expected hospitality).

SPECIAL TOPIC: SAINTS

▣ "is she has assisted those in distress" Here again this probably refers to a comforting ministry toward believers, but it could include needy, hurting, lost neighbors. Each of the qualifications reveals the servant heart of these elder widows.

5:11 "But refuse to put younger widows on the list for when they feel sensual desires in disregard of Christ, they want to get married" We must remember the positive theology of marriage which is presented in the Bible (cf. Genesis 1 and 2). This phrase seems to relate to a vow that these widows took when they became house church helpers (cf. v. 12). This is not a disparaging statement about marriage, but a disparaging comment about making a vow in Christ's name and not keeping it (i.e., as divorce does also).

5:12 "thus incurring condemnation" The King James Version has "damnation" (NKJF has "condemnation"). This is much too severe a translation for the Greek word krino. Vows to God were/are a serious promise (cf. Leviticus 27 and Numbers 30), but not a salvation issue.

NASB"they have set aside their previous pledge"
NKJV"they have cast off their first faith"
NRSV"for having violated their first pledge"
TEV"of breaking their earlier promise to him"
NJB"for being unfaithful to their original promise"

The Greek term pistis, which is usually translated "faith," "trust," or "believe," has the OT connotation of faithfulness or trustworthiness. This is how it is used here, in the sense of a priority promise related to their serving Christ (literally, "the first faith").

5:13 "as they go around from house to house" Possibly the widows helped in daily care and weekly distribution of food (as did the synagogue) to the members of all the different house churches. They may have visited house to house to check on believers.

▣ "gossips and busybodies" The first term is used in III John 10 of false charges being brought against a church leader. The problem is clearly defined in Titus 1:11. The problem was not idle gossip, but heresy!

The second term is used of magic or sorcery in Acts 19:19. However, in this context it applies to women who make their business tending to other people's business (NJB "meddlers").

▣ "talking about things not proper to mention" In the context of the Pastoral Letters the false teachers tricking young women (cf. 2 Tim. 3:5-7), it is possible that they were spreading the false teachings from house church to house church or from Christian homemaker to Christian homemaker (cf. Titus 1:11). This is why Paul will not let them speak publicly in the house churches (cf. 2:9-15) and will not allow them to be church helpers.

5:14 "Therefore, I want younger widows to get married" Marriage (for these a second marriage) is not evil or less spiritual (cf. I Cor. 7:8,39-40). Homemaking is a godly calling (cf. 2:15).

▣ "give the enemy no occasion for reproach" The "enemy" is singular; it could refer to

1. Satan (cf. v. 15)

2. anti-Christian pagan neighbors (NJB footnote, Jerome Biblical Commentary, p. 356)

3. a false teacher (cf. 2 Tim. 3:6-7)

These widows who had become sexually active have opened a door for both satanic attack and criticism from the whole community (believing and unbelieving).

The term "occasion" is a military term for a "beachhead" or "base of operations" (cf. Rom. 7:8,11). The physical body is not evil, but it is the battleground of temptation. Human sexuality is not the problem. It is fallen humans taking God-given good things beyond God-given bounds.

5:15 "for some have already turned aside to follow Satan" Possibly Timothy had related to Paul a specific occurrence such as the widow mentioned in verse 6 or 13. The false teachers had targeted these young widows as surrogate speakers (as they had some male leaders, cf. 1:20). Behind the false teachers was/is the activity of the evil one. See SPECIAL TOPIC: SATAN at 3:6.

5:16 "if" This is a first class conditional sentence. Paul wants Christian families to do their duty (present active imperative). He also wants to provide for those who have no family (cf. vv. 4,8).

NASB"If any woman who is a believer"
NKJV"If any believing man or woman"
NRSV"If any believing woman"
REV, REB"But if any Christian woman"
NJB"If a woman believer"

Obviously there is a textual variant.

1. pistē – believing woman, MSS א, A, C, F, G, P

2. pistos – believing man, some Old Latin and Vulgate MSS and the Greek text used by Augustine

3. pistos ē pistē – believing man and woman, MS D and many minuscules

4. pistas – believing women, some Old Latin and Vulgate MSS

The UBS⁴ gives option #1 a "B" rating (almost certain).

▣ "church" See note at 3:15 and Special Topic at 3:5.

NASB (UPDATED) TEXT: 5: 17-22
 ¹⁷The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching. ¹⁸For the Scripture says, "You shall not muzzle the ox while he is threshing," and "The laborer is worthy of his wages." ¹⁹Do not receive an accusation against an elder except on the basis of two or three witnesses. ²⁰Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning. ²¹I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality. ²²Do not lay hands upon anyone too hastily and thereby share responsibility for the sins of others; keep yourself free from sin.

5:17 "elders" The term "elder" (presbuteros) was an OT designation of leadership, while the term "overseer" (episkopos, cf. 3:1) was a Greek city-state designation of leadership. These two terms are used synonymously in the NT (cf. Acts 20:17, 28 and I Pet. 5:1-2, where elder is used of pastors and also Titus 1:5,7, where elder and overseer are used of the same leader).

The NT cannot be used to establish a divine church polity. It records all three developed forms.

1. episcopalian (James as authoritative leader)

2. presbyterian (a group of elders reviewed) 

3. congregational (the congregations voted)

The plural here and in Acts 20:17 and Titus 1:5 could possibly point toward house churches. The early church did not have separate buildings until the third century. No one home was large enough to accommodate all the believers, therefore, different Christian homes around the larger cities opened their doors for the regular meetings of the Christian community. This approach also protected the church from being arrested all at once.

Exactly how the leadership of a city with several house churches was organized is unclear. As the church grew, organization was needed. The form of that organization is not as crucial as the godliness of the leaders.

▣ "worthy of double honor" This is a present passive imperative. It can refer to salary (cf. Gal. 6:6) or to esteem (cf. I Thess. 5:12-13). The following context of v. 18 suggests salary.

▣ "especially those who work hard at preaching and teaching" Elders are always mentioned in the plural in the NT, which seems to imply several local house churches in the larger cities like Ephesus (cf. Acts 20:17ff). Pastors were to be able to teach as well as preach (cf. 3:2; 2 Tim. 2:24; Eph. 4:11).

Some leaders have one spiritual gift and others another. Leaders must focus on their giftedness and allow other gifted Christians to pick up the slack. Some believers are wonderfully gifted for leadership, often in several ways. Those who function in several areas need to be rewarded for their efforts and protected by the church in their areas of ineffectiveness. We as the body of Christ rejoice in the giftedness of our members, but we also need to remember that we desperately need one another (cf. I Cor. 12:7)!

5:18 "For the Scripture says" This is a quote from Deut. 25:4. It is also quoted in I Cor. 9:6-7,14. The uniqueness of v. 18 is that the OT is quoted on the same standing as a NT quote that we find codified in Luke 10:7 ("the laborer is worthy of his wages"). This shows Paul's view not only of the inspiration of the OT, but of the equality of the emerging NT (also note how Peter does this same thing to Paul's writings, cf. II Pet. 3:15-16).

Paul's affirming the concept of a paid leadership is very interesting.

1. Following his Jewish heritage, he did not usually take money from those he taught (Philippi and Thessalonika were the exceptions).

2. This very issue had been used by false teachers to attack Paul (as in Corinth cf. II Cor. 11:7-9; 12:13).

3. There is probably some connection with this brief statement and the teaching of the false teachers, but exactly what is not stated.

5:19 "Do not receive an accusation against an elder except on the basis of two or three witnesses" This is a present middle imperative with the negative particle, which usually means "stop an act in process." This reflects the turmoil and accusations caused by the false teachers.

The concept itself is from the writings of Moses (cf. Num. 35:30; Deut. 17:6; 19:15).

5:20 "those who continue in sin" Notice the present active participle. In context this refers to leaders who continue to sin (cf. I Cor. 3:10-15). This is not necessarily a one-time act. Paul addresses the proper procedures for dealing with sinning believers in Rom. 16:17-18; I Cor. 5; Gal. 6:1-5; I Thess. 5:14; II Thess. 3:6-15; 1 Tim. 1:20; 5:19-20; and Titus 3:10-11.

▣ "rebuke in the presence of all, so that the rest also will be fearful of sinning" This seems to speak of public (i.e., before the other elders or before the entire church) disciplinary actions (cf. Gal. 2:14; James 5:16) which some elders took against others who had

1. overstepped their authority

2. promoted false teaching

3. engaged in other inappropriate actions

"Rebuke" is a common term in the Pastoral Letters (cf. 2 Tim. 4:2; Titus 1:9,13; 2:15).

The "rest" may refer to

1. the other house churches

2. the other local elders

3. other believers

5:21 "I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels" This strong oath is found several times in the Pastoral Letters (cf. 5:21; 6:13; 2 Tim. 4:1; and in a related sense in 2 Tim. 2:14). Paul was serious about the authority and origin of his teachings.

▣ "His chosen angels" It is somewhat surprising that "chosen angels" are mentioned instead of the Holy Spirit. This is used in the sense of

1. those who minister to God's chosen people and who are present with them (cf. Ps. 138:1; I Cor. 4:9; Matt. 18:10; Luke 9:26; and Heb. 1:14)

2. those special angels near God's throne who are uniquely associated with His presence (in rabbinical literature, the seven angels of the presence)

This phrase is in direct contrast to Satan (cf. v. 15).

▣ "to maintain these principles without bias, doing nothing in a spirit of partiality" Timothy is to have no favorites nor hold any grudges! The term "maintain" is the Greek word for "guard." As God guards us (cf. II Thess. 3:2; Jude v. 24) and our inheritance (cf. I Pet. 1:4-5), we are to guard His truth! We must also guard ourselves against false teaching (cf. II Tim. 4:15; II Pet. 3:17; I John 5:21).

Notice the covenant reciprocity: God keeps/guards us; believers must keep/guard His truth and themselves! It is possible that this charge to Timothy is related to the favoritism and partiality shown by the false teachers claiming to be an elite group or to have special knowledge or special freedoms.

5:22 "Do not lay hands upon anyone too hastily" This verse has three more present active imperatives. It has been interpreted in two ways: (1) to refer to ordination (cf. 3:10; 4:14) or (2) to refer to accepting and reinstating a repentant elder who has been publically reproved (cf. v. 20). Number 2 seems to fit the context of verses 24 and 25 and the historical context of false teachers best. See SPECIAL TOPIC: LAYING ON OF HANDS at 4:14.

▣ "share responsibility for the sins of others" This may refer to (1) ordaining too quickly (cf. 3:6) or (2) restoring elders to leadership too quickly. Remember the context is the activities of the false teachers infiltrating the churches. Our actions can be interpreted by some as affirmation or approval of the errors of others (cf. II John 11).

▣ "keep yourself free from sin" This is literally "keep yourself pure" (present active imperative, cf. 4:12; 5:2). Sin is

1. an attitude

2. an act

3. an association

NASB (UPDATED) TEXT: 5:23
 ²³No longer drink water exclusively, but use a little wine for the sake of your stomach and your frequent ailments.

5:23 "No longer drink water exclusively" This seems to be a parenthetical comment to Timothy (NET Bible, p. 2182, #14). This is a present active imperative with a mē particle, which usually means to stop an act in process. Paul is imploring Timothy to change his normal daily activity. The command "keep yourself pure" in v. 22 is not affected by wine drinking! Be careful of denominational traditions that often go beyond Scripture!

Timothy was apparently totally abstaining from wine. Paul mentions that wine in small amounts should not be a problem for a church leader. We must remember that the early Mediterranean world drank wine daily. This could mean (1) add a little fermented wine to purify your water or (2) drink a little wine from time to time when your stomach acts up. Wine is not the problem; fallen mankind's misuse and abuse are the problems. The Bible rails against drunkenness (cf. Pro. 23:29-35; Isa. 5:11,22; 28:1-8), but does not teach total abstinence (cf. 3:3,8). In our day and society total abstinence must be related to the spiritual concepts found in Rom. 14:1-15:13; I Corinthians 8 and 10:23-33). However, believers must resist all forms of asceticism (cf. Col. 2:20-23)! See Special Topic: Attitudes Toward Alcohol and Alcoholism at 3:3.

▣ "for the sake of your stomach and your frequent ailments" Are these two different descriptive phrases or are they referring to one problem? Does this verse imply Timothy was a physically weak person? Timothy's work was challenging and difficult. If he was also physically weak, it makes him all the more a wonderful role model and noble person.

NASB (UPDATED) TEXT: 5:24-25
 ²⁴The sins of some men are quite evident, going before them to judgment; for others, their sins follow after. ²⁵Likewise also, deeds that are good are quite evident, and those which are otherwise cannot be concealed.

5:24-25 These verses may relate to the warning in v. 22. By their fruits ye shall eventually know them (cf. Matt. 7). In context Paul addresses false teachers and true teachers. They are evident by their teachings and lifestyles (sins that are evident) and other sins (i.e., hidden sins or attitudes/motives) will be revealed on Judgment Day.

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. List the paid staff positions of a local church mentioned in chapter 5.

2. List the qualifications of a true widow who was to receive funds from the church.

3. How are verses 7,8, and 14 related to 1 Timothy 3?

4. How does verse 20 relate to verses 24 and 25?

5. Does the Bible teach total abstinence from alcohol?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
 In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
  Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 1:1-3
 ¹Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness, ²in the hope of eternal life, which God, who cannot lie, promised long ages ago, ³but at the proper time manifested, even His word, in the proclamation with which I was entrusted according to the commandment of God our Savior,

1:1 "Paul" Most Jews of Paul's day had two first names, one Jewish, one Roman (cf. Acts 13:9). Paul's Jewish name was Saul. He, like the ancient King of Israel, was of the tribe of Benjamin (cf. Rom. 11:1; Phil. 3:5). His Roman name in Greek form, Paul (Paulos), meant "little." This referred to

1. his physical stature which was alluded to in a second century non-canonical book, The Acts of Paul, in a chapter about Thessalonica called "Paul and Thekla"

2. his personal sense of being least of the saints because he originally persecuted the Church (cf. I Cor. 15:9; Eph. 3:8; 1 Tim. 1:15)

3. simply the name given by his parents at birth

Option #3 seems best.

▣ "a bond-servant of God" This was an honorific title used of Old Testament leaders (cf. Deut. 34:5; Josh. 1:1-2; 14:7; 24:29; II Sam. 7:5,8; II Kgs. 10:10; Ps. 89:3; 105:42; Isa. 20:3; Dan. 6:20; 9:11). Paul usually uses the phrase "servant of Christ" (cf. Rom. 1:1; Gal. 1:10; Phil. 1:1). However, here he was "a bond-servant of God." This may point to the fact that these false teachers were somehow connected to Judaism.

1. God is mentioned five times in the opening of this letter (cf. vv. 1-4).

2. This may also explain why the title "Savior" is used three times for God the Father as well as three times for Jesus.

3. It is obvious from 1:10,14; 3:8-9 that there was a Jewish element to the controversy on Crete.

▣ "an apostle" This is literally "sent one," which had the implication within rabbinical Judaism of one delegated with official authority. See Special Topic at 1 Tim. 1:1. It is similar to our concept of ambassador (cf. II Cor. 5:20). This was also Paul's way of asserting and reinforcing his authority in Christ, as would the previous title "Servant of God." He was establishing his credentials so as to empower Titus. This letter would have been read to the entire church as the plurals of I Tim. 6:21; 2 Tim. 4:22; and Titus 3:15 clearly show.

▣ "for the faith" The noun has no definite article; therefore, it could refer to

1. one's personal trust in Christ

2. faithful living (OT sense)

3. the body of Christian doctrine (cf. Acts 6:7; 18:8; 14:22; Gal. 1:23; 3:23; 6:10; Phil. 1:27; Jude 3,20)

Paul's mission was either to

1. stimulate the faith of those already saved

2. bring those elect from eternity into personal faith ("calling out the called")

Both are necessary, but which is being emphasized here is uncertain.

Paul uses kata several times in the opening chapter.

1. according to faith, v. 1

2. according to piety, v. 1

3. according to the command, v. 3

4. according to common faith, v. 4

5. according to appoint, v. 5 (compound word)

6. according to the teaching, v. 9

Obviously there is a standard of truth and conduct (cf. 3:5,7).

▣ "of those chosen of God" This is literally "according to faith of elect ones." In the OT election was used of service to God, while in the NT it is used of salvation by God (cf. Romans 8:29-30; 9:1ff; Eph. 1:4-11; 2 Tim. 1:9). This sense of election is expressed well in Acts 13:48. The church is the elect of God (cf. Rom. 8:32; Col. 3:12; 2 Tim. 2:10). The church was not a new entity, but an extension of the OT people of God. See the Special Topic on Election (Predestination) at 1 Tim. 6:12.

▣ "the knowledge" This is the Greek compound term epiginōskō, which implies a full experiential knowledge. This is an idiom of true conversion (cf. John 8:32; 1 Tim. 4:3; 2 Tim. 2:25; I John 2:21; III John 1). This was in contrast to the false teachers whose emphasis was on a secret knowledge which was unrelated to a holy life. This same phrase is used in 1 Tim. 2:4, but with an emphasis on God's will for all humans!

SPECIAL TOPIC: GNOSTICISM

▣ "of the truth which is according to godliness" This is a strong contrast to the false teachers' exclusivism. They emphasized knowledge as the possession of an elite group. Truth must be related to daily life (cf. 1 Tim. 2:2). Godliness or piety (eusebeia) is a common theme in the Pastoral Letters (cf. 1 Tim. 2:2; 3:16; 4:7,8; 6:3,5,6,11; 2 Tim. 3:5; Titus 1:1; a compound form, theosebeia, in 1 Tim. 2:10; and the adjective eusebōs in 2 Tim. 3:10; Titus 2:12). See Special Topic at 1 Tim. 4:7.

This obviously reflects the errors of the false teachers. Believers are not only called to heaven when they die, but to Christlikeness now (cf. Rom. 8:28-29; II Cor. 3:18; Gal. 4:19; Eph. 1:4; I Thess. 3:13; 4:3). The purpose of the gospel does not end until all know the Savior and all reflect His character. See Special Topic: Truth in Paul's Writings at 1 Tim. 2:4.

1:2 "in the hope of eternal life" The preposition epi implies "resting on." The RSV and TEV have "which is based on." There is ambiguity of this term "hope" regarding the consummation of God's eternal plan of redemption.

Eternal life in Paul's writings is always the life of the new age, eschatological life (cf. Rom. 2:7; 6:22,23; Gal. 6:8; 1 Tim. 1:16; Titus 1:2; 3:7). In John's writings it refers to a present reality based on trusting Christ as Savior (cf. John 3:15; 10:28; 12:25; 17:2-3; I John 1:2; 2:25; 3:15; 5:11,13,20). Both are true. The new age has been inaugurated with Jesus' first coming. Believers are already part of this new age. The new age will be consummated at the Second Coming.

See SPECIAL TOPIC: ETERNAL at 1 Tim. 6:8.

SPECIAL TOPIC: HOPE

▣ "God, who cannot lie" Our faith rests on God's faithfulness and trustworthiness regarding His promises (cf. Num. 23:19; I Sam. 15:29; Rom. 3:4; 2 Tim. 2:13; Heb. 6:18). Our hope rests on God's unchanging character (cf. Ps. 102:27; Mal. 3:6; Heb. 13:8; James 1:17).

▣ "promised long ages ago" This is an aorist middle indicative. The middle voice emphasizes the subject, God (cf. Rom. 4:21; 2 Tim. 1:9). The phrase "long ages ago" is literally "before times eternal" (see Special Topic at 1 Tim. 4:10). This may refer to God's redemptive promises and provisions before creation (cf. Matt. 25:34; John 17:24; Eph. 1:4; I Pet. 1:19-20; Rev. 13:8).

SPECIAL TOPIC: THE AGE AND FORMATION OF THE EARTH

1:3

NASB, NKJV,
NRSV"at the proper time"
NJB"in due time"
TEV"at the right time"

This phrase is plural (i.e., "before times eternal") and may reflect the whole Christ event, (cf. 1 Tim. 2:6; 6:14-15; Gal. 4:4). This may refer to

1. the pervasiveness of the Koine Greek language

2. the political peace of Rome

3. the religious expectation of the world after the loss of honor and belief in the Homeric gods

▣ "manifested" This means "clearly brought to light" or "clearly revealed." Jesus is clearly revealed in the Gospels and apostolic preaching (cf. 2 Tim. 1:10).

▣ "His word" This can refer to (1) the gospel message about Christ or (2) Christ Himself (cf. John 1:1; Rev. 19:13).

▣ "with which I was entrusted" Paul deeply sensed his stewardship of the gospel (cf. I Cor. 9:17; Gal. 2:7; I Thess. 2:4; 1 Tim. 1:11) and also the stewardship of all believers (cf. I Cor. 4:1-2 and I Pet. 4:10).

▣ "God our Savior" This is a common title for God in the Pastoral Letters (cf. 1:3; 2:10; 3:4). See full note at 2 Tim. 1:10. However, in each context it is also used of Jesus (cf.1:4; 2:13; 3:6). It was a title (as was "Lord") claimed by the Roman Caesars.

NASB (UPDATED) TEXT: 1:4
 ⁴To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior.

1:4 "to Titus" This letter is addressed to Titus, but it was to be read publicly to all the house churches (cf. the plural of "you" of 3:15). Titus was Paul's faithful Gentile Apostolic legate. It is unusual that he is not named in Acts (see Introduction II. C.).

▣ "my true child" Paul uses this same terminology for Timothy in 1 Tim. 1:2 and "my son" in 2 Tim. 1:2 of Onesimus in Philemon v. 10. It is a familial metaphor for Paul's converts and friends.

▣ "in a common faith" "Common" is not used here with the connotation of unclean as in Acts 10:14 and 11:8, but in its connotation of universal or normal. A similar phrase is used in Jude v. 3. It is common in the sense that it is for all humans and available to all humans. This may be a direct antithesis to the false teachers' elitism and exclusivism.

▣ "Grace and peace from God the Father" These two terms often form Paul's opening prayers. It is possible that "grace" (charis) is a wordplay on "greetings" (charein, cf. James 1:1; Acts 15:23), the similar Greek word that opened most Greek letters. Paul takes the normal cultural opening, charein, and changes it to the uniquely Christian charis.

The term "peace" may reflect the common Hebrew greeting "Shalom." If so, Paul combines both Greek and Hebrew greetings into one Christian greeting.

The Textus Receptus (cf. KJV) and the Greek manuscripts A, C², and K, add "mercy" to grace and peace. This is probably an assimilation from 1 Tim. 1:2 and 2 Tim. 1:2. The shorter form is found in manuscripts א, C^*, D, F, G, and P as well as the Latin Vulgate. The UBS⁴ gives the shorter reading an "A" rating (certain).

For "Father" see Special Topic at 1 Tim. 1:2.

▣ "Christ Jesus our Savior" This phrase links God the Father, YHWH of the OT, and Jesus the Messiah by the use of the term "Savior" (cf. 1:3-4; 2:10,13; 3:4,6). It is used of God in v. 3 and of Jesus in v. 4. Using OT titles of God applied to Jesus was a common way for the NT authors to assert the deity of Jesus.

NASB (UPDATED) TEXT: 1:5-9
 ⁵For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you, ⁶namely, if any man is above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion. ⁷For the overseer must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, ⁸but hospitable, loving what is good, sensible, just, devout, self-controlled, ⁹holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to refute those who contradict.

1:5 "For this reason" Titus' assignment was to (1) set in order the things that were lacking or left undone, and (2) to appoint elders (cf. Acts 14:23). The problem was not to reform an existing structure, which proved to be inadequate, but to establish a structure. Here we see a different type of polity structure than 1 Timothy 3, which was addressed to the established church at Ephesus. Notice Titus appoints, not a congregational vote.  Notice the phrase "in each town." Remember both Timothy and Titus were apostolic legates, not local pastors or regional leaders.

▣ "Crete" This was the original home of the Philistines and the pre-Greek Minoan culture. Acts 27:7-13 states that Paul visited this island on his way to Rome, but it does not record that he preached there then. This is why many commentators (including this author) believe these Pastoral Letters reflect a fourth missionary journey after Paul was released from Roman imprisonment sometime in the early 60's.

▣ "that" This is a hina (purpose clause) so characteristic of Paul's letters (cf. 1:9,13; 2:4,5,8,10,12,14; 3:7,8,13,14).

Paul wanted Titus to

1. set (aorist middle subjunctive) in order what remains

2. appoint (aorist active subjunctive) elders

▣ "appoint" The verb "appoint" means "to put in charge of." The same verb is used of the Apostles "appointing the seven in Acts 6:3. It is a delegation of authority.

Paul directs Titus to appoint elders in these new churches as he and Barnabas did in Acts 14:23. Paul does not direct Timothy to do the same because the house churches in Ephesus were an established work (cf. 1 Timothy 3).

▣ "elders" The term presbuteroi is synonymous with "overseers" (cf. v. 7) and "pastors" (cf. Acts 20:17,28; Titus 1:5,7). This term has a Jewish background, while "overseers" has a Greek city-state political-administrative background. Notice the qualification in I Tim. 3:6 that they not be new converts is left out. This implies these were new churches being formed. See SPECIAL TOPIC: ELDER at 1 Tim. 5:1.

▣ "as I directed you" This is an aorist middle imperative. Titus was acting as Paul's apostolic surrogate.

1:6 "if" This is a first class conditional sentence. Paul assumed there would be qualified men in every city.

NASB"is above reproach"
NKJV, NRSV"blameless"
TEV"without fault"
NJB"irreproachable character"

This is the key to all of the qualifications, both positive and negative, of both 1 Timothy and Titus (cf. vv. 6,7; 1 Tim. 3:2,7,10; 5:7; 6:14). This is not the exact Greek term found in 1 Timothy 3, but a synonym used in exactly the same way. The minister must be a good witness to those within the believing community and to the unbelievers in the community (cf. 2:5,8,10; Acts 2:47; 4:4,31; 5:13,42). See Special Topic at 1 Tim. 3:2.

These qualifications must be interpreted in light of two purposes: (1) the leaders must be acceptable to believers and unbelievers; evangelism is the ultimate goal and (2) the leaders must be observably different from the false teachers. It is difficult to know exactly how to apply these qualifications to different cultures and time periods. Believers must guard against historically conditioned rules, yet be open to God-given principles. My experience with modern western churches has been that:

1. they proof-text one or more of these qualifications, but ignore or depreciate others

2. they add to these guidelines and claim biblical authority for the additions

3. they interpret these rules in light of our day instead of a first century culture, which was disrupted by false teachers

4. they take ambiguous phrases and turn them into dogmatic rules that universally apply

Please consult my more complete discussion on 1 Timothy 3, www.freebiblecommentary.org.

▣ "the husband of one wife" This phrase has caused much discussion. It is obvious that it was also an important issue to the church at Ephesus (cf. 1 Tim. 3:1,12; 5:7). This can refer to

1. polygamy

2. remarriage after divorce 

3. second marriage after the death of a spouse

4. a man who is faithful and attentive to his wife and family

The early church put a high value on family relationships, and any problem in this area disqualifies one from leadership positions in the church.

1. The first was not a problem in the Roman Empire but may have been a problem in the Jewish community (Jacob, Elkanah, David, Solomon).

2. The second was a great problem in the Empire as well as a problem within Judaism based on the rabbinical discussions between the conservative school of Shammai and the liberal school of Hillel.

3. The third was a major concern of the Early church, especially Tertullian, and is still a problem in Europe; however in 1 Tim. 5:9 (cf. Rom. 7:1-2; I Corinthians 7) widows can remarry with no reproach.

4. The fourth relates to the false teachers' depreciation of marriage (cf. I Tim. 4:3). In this sense it is another way of asserting the need for a strong family life, yet not necessarily excluding unmarried men (remember Jesus and Paul were single).

▣ "having children who believe, not accused of dissipation or rebellion" This is discussed in 1 Tim. 3:4-5). Leadership qualities can be seen in one's home life. Any kind of difficulty between husband and wife or children or grandparents was a basis for disqualification in this early church setting. "No handle for criticism" is the main concern. How one rules his home shows how he would tend to lead the church. Those of us who are vocational ministers worry about this qualification! Often preacher's kids rebel even in the presence of a godly home and godly parents. Maybe our lack of dogmatism on this point should be reflected toward the others' qualifications as well.

▣ Does v. 6 apply to the children of a pastor, or is it two more qualifications for the pastor? Either way it focuses on the family's lifestyle and attitude toward authority. I think in an extended list of qualifications that it refers to the prospective leader.

1:7 "the overseer" This term episkopon is usually translated "overseer" or "bishop." The context shows that they refer to the same person (cf. 1:5,7 and Acts 20:17,28). This term has a Greek city-state, political-administrative background. See note at 1 Tim. 3:2.

▣ "as God's steward" This refers to a household steward (cf. I Cor. 4:1; 9:17). This family term is related to the qualifications of v. 6. The pastor as a family man reflects how he will lead the church. There are five negative characteristics in v. 7 and six positive characteristics in v. 8. See SPECIAL TOPIC: VICES AND VIRTUES in the NT at I Tim. 1:9.

NASB, NKJV"not self-willed"
NRSV, TEV"not arrogant"
NJB"never arrogant"

This is a compound term from autus (one's self) and edomai (pleasure). It characterizes that person who is willful, obstinate, arrogant, self-pleasing (cf. II Pet. 2:10).

▣ "not quick-tempered" This is the term orgē, which referred to an outburst of anger. It is the opposite of the terms "gentle" and "peaceful" in the list of qualifications in 1 Tim. 3:3. This characterizes one prone to anger or drastic mood swings.

NASB, NRSV"addicted to wine"
NKJV"not given to wine"
TEV"or a drunkard"
NJB"nor a heavy drinker"

This seems to be an allusion from the Septuagint of Pro. 23:29-35. It must be re-emphasized that the Bible rails against drunkenness but does not teach total abstinence (cf. Gen. 27:28; Ps. 104:14,15; Eccl. 9:7; Pro. 31:6-7). Total abstinence comes from an individual believer's commitment to the Lord Jesus based on the limiting of one's personal freedoms because of love for others within the culture in which he/she ministers (cf. Rom. 14:1-15:13; I Cor. 8-9; 10:23-33). See Special Topic: Biblical Attitudes Toward Alcohol (fermentation) and Alcoholism (addiction) at 1 Tim. 3:3.

NASB"not pugnacious"
NKJV, NRSV,
TEV, NJB"not violent"

This is literally "not a striker." This may be related to the overuse of alcohol or certain personality types (cf. 1 Tim. 3:3).

NASB"not fond of sordid gain"
NKJV"not greedy for money"
NRSV"or greedy for gain"
TEV"or greedy for money"
NJB"nor avaricious"

This same problem is reflected in the false teachers in v. 11. See fuller note at 1 Tim. 3:8.

1:8 "hospitable" This is literally "lover of strangers." The inns of Paul's day were notorious houses of prostitution, therefore, Christians, and especially Christian leadership, had to have their homes open for itinerant missionaries and for the needy of the community (cf. 1 Tim. 5:10; Rom. 12:13; Heb. 13:2; I Pet. 4:9; III John v. 5).

▣ "loving what is good" Both of the first two terms of v. 8 are compounds of phileos and agathos. This phrase was a common phrase of affirmation in the Greco-Roman culture. It has been found often in their inscriptions. Its opposite is found in 2 Tim. 3:3, which characterizes the false teachers.

NASB, NJB"sensible"
NKJV"sober-minded"
NRSV"prudent"
TEV"disciplined"

This term in its various forms is common in the Pastoral Letters (cf. 1 Tim. 2:9,15; 3:2; 2 Tim. 1:7; Titus 1:8; 2:2,4,5,6,9,12,15). The term reflects the avoidance of the extremes. It implies a balanced life.

See full note at 1 Tim. 3:2.

NASB"just, devout"
NKJV"just, holy"
NRSV, NJB"upright, devout"
TEV"upright, holy"

These qualities are not listed in 1 Timothy 3. They were often linked together in Greek culture. They are terms that reflect the relationship between duty toward God and duty toward man.

▣ "self-controlled" This describes Paul's preaching before Felix and Drusilla in Acts 24:24ff. It is used in connection with one of Paul's athletic metaphors in I Cor. 9:25. It is also used of a quality of Christian maturity in Titus 2:2 and II Pet. 1:6. The noun appears in the list of the fruit of the Spirit in Gal. 5:23. It reflects someone who, through the Spirit, has been able to control the passions and pulls of a fallen world system, the temptations of Satan (demonic) and a fallen sin nature. This describes a believer who has become Christ-controlled.

1:9

NASB, NKJV"holding fast the faithful word"
NRSV"must have a firm grasp of the word that is trustworthy"
TEV"must hold firmly to the message which can be trusted"
NJB"a firm grasp of the unchanging message"

This is a present middle participle. Believers are to be a link in the chain of apostolic, historical Christianity. They must grasp and hold on tenaciously to the Old and New Testaments which are the self-revelation of the one and only true God. It is their, and our, only guide for faith and practice!

NASB, NRSV"which is in accordance with the teaching"
NKJV"as he has been taught"
TEV"which agrees with the doctrine"
NJB"of the tradition"

Church leaders must pass on the Apostolic truths they have been taught without change.

▣ "so that he will be able both to exhort in sound doctrine" The minister, by personal preparation, spiritual giftedness, and love must be able to work with believers and non-believers. His task involves teaching, preaching, and modeling (i.e. living out) the gospel and correcting false teachings (cf. 2 Tim. 4:2).

For "sound doctrine" see notes at 1 Tim. 1:10.

▣ "and to refute those who contradict" The next few verses (cf. vv. 10-16) describe the attitudes and actions of these false teachers. There was an obvious Jewish element (cf. vv. 10,14).

NASB (UPDATED) TEXT: 1:10-16
 ¹⁰For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision, ¹¹who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of sordid gain. ¹²One of themselves, a prophet of their own, said, "Cretans are always liars, evil beasts, lazy gluttons." ¹³This testimony is true. For this reason reprove them severely so that they may be sound in the faith, ¹⁴not paying attention to Jewish myths and commandments of men who turn away from the truth. ¹⁵To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled. ¹⁶They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed.

1:10

NASB"rebellious men"
NKJV, NJB"insubordinate"
NRSV"rebellious people"
TEV"who rebel"

This is the term "be subject" (hupotassō) with an alpha privative (cf. 1:6). This means "not under authority." This relates contextually to "those who contradict" in v. 9. They are described in 3:9-11.

NASB"empty talkers and deceivers"
NKJV, NRSV"idle talkers and deceivers"
TEV"deceive others with their nonsense"
NJB"who talk nonsense and try to make others believe it"

These two words are found only here in the NT. The primary problem of the Pastoral Letters is false teachers (characterized by these terms in v. 10) and their converts. What we believe and how we live are crucial aspects of Christianity.

▣ "those of the circumcision" This phrase reminds one of Paul's theological opponents at the Jerusalem Council (Acts 15) and in the churches of Galatia (Gal. 2:12ff). It is uncertain how these early Jewish legalists, who asserted that people had to become Jewish and keep the Mosaic Law before they could trust Jesus and become Christians, are related to the false teachers of Colossians, Ephesians, and the Pastoral Letters. These later heresies seem to be a combination of Jewish legalism and Greek philosophical thought (Gnostics ). See Introduction to 1 Timothy, C. False Teachers and the Special Topic at 1 Tim. 1:8.

With the death of the Apostles and the rapid spread of Christianity, many factious groups developed through the Ancient Near East and Mediterranean world. The NT gives guidelines on how to identify these false teachers, especially Matthew 7 and the book of I John, which focus on appropriate lifestyle and true doctrine.

1:11 "who must be silenced" This is a present active infinitive of the compound "to put on the mouth" (i.e. to muzzle, to gag, or silence). Church leaders must control who speaks in the house churches. The same principle is true today. Religious and academic freedoms do not give anyone and everyone the right to address the gathered people of God!

▣ "they are upsetting whole families" This could refer to house churches (cf. Rom. 16:5; I Cor. 16:19; Col. 4:15; I Tim. 3:15) or to the exploitation of widows and those they talk to (cf. 2 Tim. 3:6).

▣ "for the sake of sordid gain" This shows the true nature of the false teachers (cf. 1 Tim. 1:7; 6:5,10; II Pet. 2:3,14; Jude v. 16). The church leaders of 1 Timothy 3 must be free of this temptation (cf. 1 Tim. 3:3,8; 6:9-10).

False teachers and cult groups can be quickly identified by three characteristics.

1. exploitation of money

2. exploitation of sexual freedom

3. a claim to unique and direct revelation

If your religious leaders want your money, your wife, and claim God told them — run!

1:12 "One of themselves a prophet" Epimenides lived in the sixth century b.c. and was from Crete. The fact that Paul quotes one of their poets shows the Greek influence on this island and in the heresy. Paul quotes from Greek philosophers and poets at least three times in his writings (cf. Acts 17:28; I Cor. 15:13; Titus 1:12). His home town of Tarsus was known for its educational institutions. Paul was highly educated in both Greek and Hebrew culture.

Paul may have called Epimenides a prophet because he wrote truly about the inhabitants of Crete or possibly because the Cretans considered him a speaker inspired by the Greek gods. He was known as one of the wisest men of Crete.

▣ "Cretans are always liars" This is in hexameter poetic form. The Cretans believed and bragged that Zeus was buried on their island. The term "cretinous" meant "a liar." In this context this characterization seems to relate to the false teachers, not the churches or the general public.

▣ "lazy gluttons" The basic meaning of the phrase is greed (cf. Phil. 3:19).

1:13 "reprove them severely" This literally means "cut off with a knife." This is a present active imperative. This strong term is used only here in the NT. Additional admonitions to strongly rebuke can be seen in 1 Tim. 5:25; 2 Tim. 4:2; Titus 2:15.

▣ "so that they may be sound in the faith" This shows that discipline is to be redemptive, not punitive (cf. I Cor. 5:5; Heb. 12:5-13). The pronouns in v. 13 refer to the false teachers (cf. 2 Tim. 2:25-26).

The term "sound" is a recurrent theme in the Pastoral Letters, which refers to something being healthy (cf. 1 Tim. 1:10; 2 Tim. 1:13; 4:3; Titus 1:9,13; 2:1,2,8).

1:14 "Jewish myths" These myths may be connected to Jewish speculation about the genealogy of the Messiah (cf. 3:9; I Tim. 1:4; 2 Tim. 4:4). For a good discussion of the differing connotations of "myth" see G. B. Caird, The Language and Imagery of the Bible, pp. 219-242.

▣ "and commandments of men" This, in context, seems to refer to the Oral Tradition of the Jews, later codified in the Babylonian and Palestinian Talmuds (cf. Isa. 29:13; Mark 7:7-8; Col. 2:16-23).

▣ "who turn away from the truth" This is a present middle participle. These false teachers continue to turn away from the gospel. See Special Topic: Truth at I Tim. 2:4.

1:15 "To the pure, all things are pure" "Everything" is put first in the Greek sentence for emphasis. This truth is hard for some believers to understand (cf. 1 Tim. 4:4; Mark 7:15-23; Luke 11:41; Rom. 14:14,20; I Cor. 10:23-33)! This possibly relates to asceticism so common in Greek religious philosophical traditions (cf. 1 Tim. 4:3; Col. 2:20-22). Legalistic Christians often lose the biblical balance at this very point (cf. Rom. 14:1-15:13)!

▣ "but to those who are defiled and unbelieving, nothing is pure" The first cognate verbal is a perfect passive participle and the second is a perfect passive indicative, which speaks of a settled state produced by an outside agent, here possibly the evil one. This type of person twists everything and everyone for personal interest (ex. Acts 20:29).

1:16 "They profess to know God" "God" is placed first in the Greek sentence for emphasis. These false teachers claim to be religious! They claim godliness based on human regulations (cf. Isa. 29:13; Col. 2:16-23), but in reality, they are defiled. Some see this as another evidence of the Jewish element of the heresy because of the term "God" rather than Christ. For "profess" see SPECIAL TOPIC: CONFESSION at 1 Tim. 6:12.

▣ "but by their deeds they deny Him" This is a present middle indicative. Believers' lifestyle choices give evidence of their true conversion (cf. Matt. 7:16,20; I John and James).

▣ "detestable" This is a term used often in the Septuagint translated "abominable" (cf. Rev. 17:4) and is often associated with idolatry. It literally means "smelly" (cf. Rev. 21:8).

▣ "and disobedient and worthless for any good deed" What a shocking phrase (cf. I Cor. 3:10-15; II Pet. 1:8-11)!

The word "disobedient" is also used in 3:3 to describe how believers lived before the grace of God/Christ changed them (3:4)!

The word "worthless" literally means "failure to pass the test" (dokimos with the alpha privative, cf. I Cor. 9:27; 2 Tim. 3:8). See Special Topic: The Greek Term for "Testing" at 1 Tim. 6:9.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why is the list of qualifications for leaders in 1 Tim. 3:1-13 different from the list in Titus 1?

2. How do these lists which reflect a first century Greco-Roman culture relate to my day, my church?

3. How is this list affected by the teachings and lifestyle of the false teachers?

4. Summarize the entire list in one sentence which should describe a Christian leader.

5. Does this passage reflect a different church polity than 1 Timothy?

6. What type of false teachers were in Crete? Were they Christians or not?

7. List the verses that reflect the Jewish aspect of the false teachers.

8. List the verses that reflect the Greek philosophical aspect of the false teachers.

9. Explain the universal principle in v. 15.

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS TO TITUS 3

A. This chapter characterizes the themes of the entire book.

1. Christian character is emphasized in 1:16; 2:7,14; 3:1-2, 8

2. Christian doctrine is summarized in 2:11-14 and 3:4-7

3. Believers are to live right because they have been made right with God. We are to take on the family characteristics of our Father. The goal of Christianity is not only heaven when we die, but Christlikeness now (cf. Rom. 8:28-29; II Cor. 3:18; Gal. 4:19; Eph. 1:4; I Thess. 3:13; 4:3). The purpose of our new life is to reach the lost with the gospel (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8). But Paul wants to make sure that his appeal to "good living" is not confused with "works righteousness."

B. The entire Trinity is active in mankind's salvation (see Special Topic at 3:6)

1. Father's love (v. 4)

2. Spirit's renewal and baptism (v. 5)

3. Son's mediatorship (v. 6)

C. Verses 9-11 are Paul's continuing warnings against false teachers and exhortation to good deeds, which is so characteristic of the Pastoral Epistles (cf. 1:10-16; 1 Tim. 1:3-7).

D. Verses 12-15 form a personal conclusion of encouragement and instructions to Titus.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 3:1-11
 ¹Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good deed, ²to malign no one, to be peaceable, gentle, showing every consideration for all men. ³For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another. ⁴But when the kindness of God our Savior and His love for mankind appeared, ⁵He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, ⁶whom He poured out upon us richly through Jesus Christ our Savior, ⁷so that being justified by His grace we would be made heirs according to the hope of eternal life. ⁸This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God will be careful to engage in good deeds. These things are good and profitable for men. ⁹But avoid foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless. ¹⁰Reject a factious man after a first and second warning, ¹¹knowing that such a man is perverted and is sinning, being self-condemned.

3:1 "Remind them" This is a present active imperative, meaning "keep on reminding." This is obviously linked to 2:15. Titus is to remind them of what they already know (cf. 2 Tim. 2:14; II Pet. 1:12; 3:1-2; Jude v. 5). See SPECIAL TOPIC: VICES AND VIRTUES in the NT at 1 Tim. 1:9.

▣ "to be subject" This a present middle infinitive, meaning "continue to put yourself under authority." It was a military term for the chain of command. This same term is used of Christian wives in 2:5 and Christian slaves in 2:9. It is also used of all Christians in Eph. 5:20. It is basically an attitude of life for Christians in all areas. See Special Topic: Submission (hupotassō) at 2:5.

▣ "to rulers, to authorities" These two terms, exousia (see Special Topic at 2:15) and archē (see Special Topic below), have a wide range of meaning in the Mediterranean world. There is, however, some semantic overlap in the sense of authority or power over another.

1. Exousia is used of civil authority in Rom. 13:1 and Titus 3:1. I Timothy 2:2 and I Pet. 2:13-17 are theologically parallel, though these two specific Greek terms are not used.

2. Exousia and archē are used for spiritual authorities and powers in Eph. 2:2 and Col. 2:15. In Eph. 3:10 and 6:12 these two terms are linked with "in the heavenlies," which is unique to Ephesians and refers to the spiritual realm active in human history.

3. There are some Pauline texts that combine civil and spiritual authorities (i.e., I Cor. 15:24; Eph. 1:21; and Col. 1:16).

See SPECIAL TOPIC: HUMAN GOVERNMENT at 1 Tim. 2:2.

SPECIAL TOPIC: ARCHĒ

▣ "to be obedient" This is a present active infinitive. It is a compound word and word play on "obey" (peithomai) plus "rulers" (archē). It is found only here and in Acts 27:21 in the NT. The concept of submission and obedience is repeated in Paul's admonition to Christian wives, children, and slaves in Eph. 5:21-6:9 and Col. 3:18-25.

▣ "to be ready for every good deed" This phrase in context may refer to believers' service to the civil authorities and/or community service to their fellow humans. However, similar phrases appear in 2 Tim. 2:21 and 3:17, where the context refers to godly living in general (cf. Titus 2:14; II Cor. 9:8; Eph. 2:10). The false teachers of 1:16 are unqualified for any good work, secular or sacred.

3:2 This sentence lists four things that Christians should do in relation to their neighbors. Christians were the minority in their neighborhoods. How they acted was a crucial witness. Also, this list may reflect what false teachers do and true believers should not do.

This is good advice for modern believers involved in political action. How we act is as important as what we say! No cause supercedes evangelism!

NASB"to malign no one"
NKJV, NRSV"to speak evil of no one"
TEV"not to speak evil of anyone"
NJB"not to go slandering other people"

This is literally the term "blaspheme" (cf. 1 Tim. 1:13,20; 2 Tim. 3:2; I Pet. 4:4; II Pet. 2:2,10,11,12). It is usually used of speaking evil of God (cf. Matt. 26:65). It came to be used by Paul to assert that the gospel should not be spoken evil of because of Christian's conduct (cf. Rom. 14:16; I Cor. 10:30 and here). How believers live is crucial for the evangelistic witness of the church.

▣ "to be peaceable" This, like all three of these terms, refers to believers' dealings with non-believers. See note at 1 Tim. 3:3.

▣ "gentle" See note at 1 Timothy 3:3.

NASB"showing every consideration for all men"
NKJV, NRSV"to show every courtesy to everyone"
TEV"always to show a gentle attitude toward everyone"
NJB"always polite to people of all kinds"

Again the phrase refers to believers' actions toward non-believers. In II Tim. 2:25 it relates to our actions toward believers (cf. 1 Tim. 6:11).

The theme of "everybody" is characteristic of the Pastoral Letters. God loves all people; Jesus died for all people; Christians must respond positively toward all people (cf. 1 Tim. 2:1,4,6; 4:10; Titus 2:11).

3:3 "For we also once" The actions described in this verse characterize fallen mankind (Genesis 3; Rom. 1:19-3:31), even Christians before they were saved (cf. Rom. 1:29-31; II Cor. 6:9-11; Eph. 2:3; 4:17-21; Gal. 5:19-21).

▣ "foolish" This is the term for "thinking" or "reasoning" negated (cf. Luke 6:11; 24:25; Rom. 1:14,21; Gal. 3:1,3; 1 Tim. 6:9; 2 Tim. 3:9). It is a strong term for wrong, inappropriate thinking.

▣ "disobedient" This is the term "believing" negated. It was used of

1. King Agrippa in Acts 26:19

2. pagans in Rom. 1:30; Eph. 2:2; 5:6

3. Jews in Luke 1:17; Rom. 11:30,32; Heb. 4:6

4. the false teachers in Titus 1:16; 2 Tim. 3:2

▣ "deceived" This is a present active participle, which literally means "deceived" or "seduced." It originally referred to the wanderers (i.e., planets that did not follow the expected course of the constellations) of the night sky and came into English as "planet." It came to be used metaphorically for that which was in error. This term, like the previous two, is used in Paul's description of human sin in Rom. 1:27 and II Thess. 2:11. Also notice its use in 1 Tim. 4:1-2; 2 Tim. 3:13; I Pet. 2:25; II Pet. 2:18; 3:17; and Jude 11.

The passive voice implies the action of an outside agent, here Satan or the demonic.

▣ "enslaved" This is a present active participle, which literally means "serving as slaves" to human lusts (cf. Rom. 6:6,12).

▣ "to various" This is the adjective "multi-colored," which was used of the rainbow. It was used of many-sided things (i.e., [1] in I Pet. 1:6 and James 1:2 of the many trials that face believers and [2] in I Pet. 4:10 of the variegated, many-sided nature of God's grace).

▣ "lusts" This is a compound term from "upon" (epi) and "the mind or soul" (thumos). It referred to a strong desire for something, often in a negative sense. This term is also used in Rom. 1:24 to describe fallen mankind.

▣ "pleasures" We get the English term "hedonism" from this Greek word (cf. Luke 8:14; James 4:1-3). Personal gratification can become a tyrant!

▣ "spending our life in malice and envy" This is another description from Rom. 1:29 of characteristics of fallen humanity.

NASB, NKJV"hateful, hating one another"
NRSV"despicable, hating one another"
TEV"others hated us and we hated them"
NJB"hating each other and hateful ourselves"

This uses two synonymous Greek terms for hatred (the adjective stugētos and the participle miseō). This list of problems reminds one of Matthew 7, "by their fruits you shall know them"! This context describes these believers before conversion, but hopefully not after. It still describes the false teachers and their duped followers.

3:4-7 This is one long sentence in Greek, which defines the gospel (similar to 2:11-14). It may even be from a hymn, creed, or song (see Nestle-Aland Greek NT 26^th and 27^th editions).

3:4 "But when the kindness" Oh, what a contrast grace makes! We get the English term "philanthropy" from this word which is from two Greek terms: "brotherly love" (phileō) and "mankind" (anthropos). In the NT this word is only found here and in Acts 28:2. God loves people made in His image (i.e., Gen. 1:26-27), even fallen ones (cf. Rom. 5:8).

▣ "of God our Savior" This is a description of YHWH (cf. II Kgs. 13:5; Ps. 106:21; Isa. 19:20; 43:3,11; 45:15,21; 49:26; 60:16; Luke 1:47). This may reflect the contemporary titles for the Emperor (cf. 1 Tim. 1:1). This is a characteristic phrase of the Pastoral letters. Notice that Jesus is called by the same title in v. 6 (cf. 1 Tim. 1:1; 2:3; 4:10; Luke 2:11; John 4:42; Acts 5:31; 13:23; 2 Tim. 1:10). Compare Titus 1:3-4; 2:10-13; 3:4-6. One way of uniting the Father and the Son was using the same titles for both! The very heart of the creator God is on saving, redeeming, forgiving, restoring, reuniting His rebellious creatures (cf. John 3:16; Rom. 5:8). See full note at 2 Tim. 1:10.

▣ "appeared" This refers to Jesus' first coming. The same term is used in 2:13 for Jesus' Second Coming (cf. 1 Tim. 6:14). See Special Topic: NT Terms for Christ's Return at 2:13. God's promised salvation (i.e., the Messiah, see Special Topic at 1 Tim. 1:1) was born at Bethlehem (cf. 2:11).

3:5 "He saved us" This is an aorist active indicative, which implies completed action in past time. This is the main verb of the long Greek sentence from v. 4 to v. 7. See Special Topic: Greek Verb Tenses used for Salvation at 2 Tim. 1:9.

▣ "not on the basis of deeds which we have done" This phrase is placed first in the Greek sentence for emphasis. Salvation is based not on mankind's efforts, but God's (cf. 3:20,2-28; 4:4-5; Rom. 9:11; Gal. 2:16; Eph. 2:8-9; Phil. 3:9; II Tim. 1:9). This is the theological tension between "faith apart from works" and "faith seen in works" (cf. Eph. 2:8-10; James 2:14-26). The Jewish Gnostic false teachers of the Pastorals were emphasizing human merit!

▣ "in righteousness" Believers are to pursue righteousness (i.e. Christlikeness) after salvation (cf. 1 Tim. 6:11), but fallen humans can never approach a holy God on the merits of their own self-righteousness (cf. Isa. 64:6 and the series of OT quotes in Rom. 3:10-18). See SPECIAL TOPIC: RIGHTEOUSNESS at 2:12.

▣ "but according to His mercy" Fallen mankind's only hope is in the loving, merciful grace of God. It is His character and purposeful action that has brought the opportunity of forgiveness and restoration (cf. Gen. 3:15; 12:3; Exod. 19:5-6; Mal. 3:6; Eph. 2:4-7; I Pet. 1:3). See Special Topic at 1 Tim. 4:10.

▣ "by the washing of regeneration" This is literally "through the bath of regeneration." The term washing (loutron) is used only twice in the NT (Eph. 5:26 and here). It was rarely used in the Septuagint. It can refer to

1. the place of bathing

2. the water of bathing

3. the act of bathing

In Leviticus washings were a symbol of cleansing or purifying persons or things (cf. Dead Sea Scrolls). In Eph. 5:26 the bathing refers to a ritual bath before marriage.

The term "regeneration" (palingenesia) is also a rare term, found only in Matt. 19:28 and here. It is a compound from "again" (palin) and "birth" (genesis). Therefore, it refers to the new birth brought about by the finished work of Christ and the wooing of the Spirit. The occasion of the new birth is water baptism, the agent is the Holy Spirit (cf. vv. 5-6), the means is the death and resurrection of Christ (cf. v. 6), and the basis of it all is the love and mercy of the Father (cf. v. 4). This is not a text that supports baptismal regeneration. Baptism was the occasion for the public confession/profession (cf. Acts 2:38) and the symbol of the believer's death, burial, and resurrection with Christ in symbolic action (cf. Rom. 6:3-9; Col. 2:12). In the early church baptism was the opportunity for a person's public profession of faith ("Jesus is Lord" cf. Rom. 10:13). The focus is the action of the Holy Spirit (i.e. birthing and renewing).

SPECIAL TOPIC: BAPTISM

▣ "renewing" This is also a rare term used only twice in the NT, here and Rom. 12:2. It means to cause someone or something to become new. A related term is found in Col. 3:10. Grammatically it is synonymous with "rebirth." There is only one preposition (dia) for both of them. Therefore, this is not two works of grace, but two aspects of one work. This implies they are one event administered by the Holy Spirit. This would be similar to John 3:5-8 and I Pet. 1:23.

3:6 "poured out" This could refer to the Father (cf. v. 4) or the Holy Spirit (cf. v. 5). The same verb with the same ambiguity is used in Acts 2:17-18,33; 10:45, which is taken from Joel 2:28-30.

▣ "through Jesus Christ our Savior" The title "Savior" applied to God the Father in v. 4 is now applied to God the Son. This same interchange of titles is found in Titus 1:3 and 4; and 2:10 and 13.

SPECIAL TOPIC: THE TRINITY

3:7 "so that" This is a purpose statement (hina) like 3:8, 13 and 14.

NASB"being justified by His grace"
NKJV, NRSV"having been justified by His grace"
TEV"by His grace we might be put right with God"
NJB"justified by his grace"

This is an aorist passive participle (cf. Rom. 1:16-17; 3:24) related to the word "righteousness." See full note at 2:12. The passive voice implies the agency of the Spirit. "Justification by faith" is a forensic (legal) metaphor used so often by Paul emphasizing God's initiating grace (cf. 1 Tim. 1:2,14; 2 Tim. 1:2; Titus 1:4). "Justify" and "justification," so common in Galatians and Romans, occur only twice in Paul's other letters (I Cor. 6:11 and here). Believers are forgiven and accepted because of who He is and what He has done, not because of who they are or what they have done!

▣ "we would be made heirs" This is the ultimate application of the family metaphors used to describe believers (cf. Rom. 4:13; 8:14-17: Gal. 3:29; 4:7; Heb. 6:7; James 2:5).

▣ "eternal life" See note at 1:2.

3:8 "This is a trustworthy statement" This is a common textual marker for five of Paul's theological affirmations in the Pastoral Letters (cf. 1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11). Exactly to what verses this refers has been debated among commentators; most assume vv. 4-7.

▣ "to speak confidently" See note at 1 Timothy 1:7.

▣ "so that" This is another hina (purpose clause), like 3:7, 13, and 14.

▣ "those who have believed God" This is a perfect active participle, which describes a past act with continuing results which becomes a settled state of being. Usually in the NT the object of belief is Jesus, but often the pronoun (Him) used for deity is ambiguous and could refer to the Father or the Son. See SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT (ןמא), Believe, and Trust at 1 Tim. 1:16.

▣ "will be careful to engage in good deeds" The term "careful" is a form of the verb "to reason" or "to consider carefully," which is found only here in the NT. The infinitive "to engage" is from a word normally translated "manage" (cf. I Tim. 3:4,5,12). Believers must constantly think about and take the lead in living godly lives for the sake of the gospel. Paul affirms again that people are right with God apart from personal good works, but also that the goal of God for every believer is personal good works (cf. Eph. 2:8-10 and James 2:14-23). The motivation is gratitude for the undeserved, unmerited grace of God; the effect is Christlikeness; the goal is evangelism.

▣ "for men" Again, the universal emphasis is that God loves all mankind and wants all to be saved (John 3:16; 1 Tim. 2:4; II Pet. 3:9). A key way to draw unbelievers to God is the changed lives of believers (cf. Matt. 5:16; I Pet. 2:12).

3:9 "But avoid" This is a present middle imperative, meaning "to continue to keep aloof from or avoid" (cf. 2 Tim. 2:16).

▣ "foolish controversies" This term is first in the Greek text for emphasis (cf. 1 Tim. 6:4-5; 2 Tim. 2:14,23). Timothy is Paul's apostolic delegate. He is not to debate or speculate but to pass on apostolic truth with authority.

▣ "genealogies" The same type of false teachers who were in Ephesus (cf. 1 Tim. 1:4) were on Crete. These genealogies were probably Jewish, relating to Messianic speculations, not Gnostic angelic levels (eons).

▣ There is a series of nouns in v. 9 connected by "and" (kai), which may refer to separate aspects or one general tendency (i.e., "controversies," "genealogies," "strifes," and "disputes").

▣ "about the Law" This shows the Jewish element in this false teaching (cf. 1:10,14; 1 Tim. 1:3-7). See Special Topic: Paul's View of the Mosaic Law at 1 Tim. 1:8.

▣ "for they are unprofitable and worthless" Theological hair-splitting and speculations are not always helpful to the body of Christ. Titus, like Timothy, speaks with Paul's apostolic authority.

3:10 "reject" This is another present middle imperative, like v. 9. The same term, "to refuse, reject, or decline," is used in 1 Tim. 4:7; 5:11 and 2 Tim. 2:23. The same concept is used in Rom. 16:17; Gal. 1:8-9; II Thess. 3:6-14.

In our attempt to dialog with factious people we must not give any gesture or greeting that could be seen as an acceptance or affirmation (cf. II John 10)!

NASB"a factious man"
NKJV"divisive man"
NRSV"anyone who causes divisions"
TEV"to those who cause divisions"
NJB"if someone disputes what you teach"

This is the Greek term hairetikos (which occurs only here in the NT), from which we get the English term "heretic." This term originally meant "to take sides" or "to choose for oneself." It is used in the NT

1. of "sects" in Acts 5:17; 24:14

2. of "factions" in I Cor. 11:19; Gal. 5:20

3. of "teachings" in II Pet. 2:1

▣ "after a first and second warning" This is consistent with the other NT passages on church discipline (cf. Matt. 18:15-17; Gal. 6:1; II Thess. 3:15; James 5:19). It may reflect Lev. 19:17.

3:11 "knowing that such a man" This is a perfect active participle. Their actions clearly show and continue to show who they really are (cf. Matthew 7).

▣ "is perverted" This is a perfect passive indicative. This form is found only here in the NT. This is a compound term from ek (from) and strephō (to turn), meaning therefore, to turn from. It is a word play on the term for turning to Christ (conversion) of Matt. 18:3 (epistrephō), which reflects the OT term for turning (shub) to God (Matt. 13:15; Mark 4:12; Luke 22:32; John 12:40; Acts 3:19; 25:27; James 5:19-20). These false teachers are now turning from God (cf. 1:14, apostrephō) to heresies and false teachings.

The passive voice implies an outside agent. In this context it has to be Satan or the demonic. For "Satan" see Special Topic at 1 Tim. 3:6 and for "the demonic" see Special Topic at I Tim. 4:2.

▣ "and is sinning" This is a present active indicative, which implies habitual, on-going, lifestyle characteristics (cf. 1 Tim. 5:20, also note the present tense in I John 3:6,9).

▣ "being self-condemned" This is a present active participle. The form is found only here in the NT. Our actions and words reveal our hearts (cf. 1 Tim. 5:24; Matthew 7).

NASB (UPDATED) TEXT: 3:12-14
 ¹²When I send Artemas or Tychicus to you, make every effort to come to me at Nicopolis, for I have decided to spend the winter there. ¹³Diligently help Zenas the lawyer and Apollos on their way so that nothing is lacking for them. ¹⁴Our people must also learn to engage in good deeds to meet pressing needs, so that they will not be unfruitful.

3:12 "Artemas" This man is unknown to us, but not to God.

▣ "Tychicus" He is mentioned in Acts 20:4; Eph. 6:21-22; Col. 4:7-8 and II Tim. 4:12. He is the bearer of Paul's Prison Letters. These two men were to take Titus' leadership place on Crete so that he could join Paul for the winter.

This shows that the letter, although written to Titus, was meant to inform, instruct, and encourage the entire church on Crete. Many of Paul's statements to Titus do not make much sense if Titus were to leave soon after the letter was received unless it was obvious to the Christians that Paul was addressing them through his words to Titus.

▣ "make every effort to come to me" This is an aorist active imperative. Paul did not want to be alone (cf. 2 Tim. 4:9,21), I think because he had severe eye problems probably dating back to his conversion on the Damascus road (cf. Acts 9:3-9,12,17-18). I believe his "thorn in the flesh" (cf. II Cor. 12:7) was probably this eye problem. Notice the unusual statement in Gal. 4:15. Also in Gal. 6:11 Paul comments about his own handwriting being very large. He wrote the last few lines of his letters to authenticate them (cf. II Thess. 2:2; 3:17; I Cor. 16:21; Col. 4:18; Philemon 19).

▣ "Nicopolis" There are several cities by this name, which means "victory-town." This was probably the coastal town close to the site of the battle of Actium.

3:13

NASB"diligently help. . .on their way"
NKJV"send. . .on their journey with haste"
NRSV"make every effort to send. . .on their way"
TEV"do your best to help. . .to get started on their travels"
NJB"help eagerly on their way"

This is the adverb spoudaiōs, which means "earnestly" or "eagerly" or "diligently" (cf. Luke 7:4 and a related term in Phil. 2:28). It is combined with the aorist active imperative propempō, which meant to furnish everything needed for a journey (cf. III John 6; and Acts 15:3). Apparently Zenas and Apollos were undertaking a mission activity. Paul asks for similar help from the house churches at Rome in Rom. 15:24.

▣ "Zenas the lawyer" Whether he was a Jewish or Greek lawyer is unknown.

▣ "Apollos" He was a very eloquent preacher from Alexandria who was helped to fully understand the gospel by Priscilla and Aquila (cf. Acts 18:24,28; 19:1; I Cor. 1:12; 3:5,6,22; 4:6; 16:12). These two men were probably the bearers of Paul's letter to Titus.

3:14 "Our people must also learn to engage in good deeds" This is a Present active imperative (cf. 1:16; 2:7,14; 3:18), encouraging missionaries is an evangelistic activity (cf. 2:7,14; 3:8).

▣ "so that they will not be unfruitful" The term "unfruitful" is ambiguous. I think it is parallel to Paul's "in vain" (cf. eikē in I Cor. 15:2; Gal. 3:4; 4:11 or kenos in I Cor. 15:10,58; II Cor. 6:1; Gal. 2:2; Phil. 2:16; I Thess. 2:1; 3:5), which refers to the establishment of effective evangelistic and mission-minded churches. Paul started churches in selected areas for the purpose of evangelizing the entire region. If for some reasonthese initial congregations lost sight of their "great commission" purpose, then their planting was in vain!

NASB (UPDATED) TEXT: 3:15a
 ¹⁵All who are with me greet you. Greet those who love us in the faith.

3:15 "all who are with me greet you" Paul usually, but not always (cf. 1 Timothy), concludes his letters with greetings (1) from the mission team accompanying him and (2) to the believers in the church or locality he is writing.

▣ "in the faith" The term for faith can be used of doctrine as in Acts 6:7; 13:8; 14:22; Gal. 1:23; 3:23; Phil. 1:27; Jude 3,20 or as a way of expressing one's personal relationship to God through Christ (cf. John 1:12; 3:16). It can also be used in the OT sense of faithfulness or trustworthiness. See SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT (ןמא), Believe, and Trust at 1 Tim. 1:16. This phrase refers to the fact that the false teachers on Crete had rejected Paul's apostolic authority and teachings.

NASB (UPDATED) TEXT: 3:15b
 ^15bGrace be with you all.

▣ "Grace be with you all" The "you" is plural. This letter was to be read to the house churches on Crete as were all the Pastoral Letters (cf. 1 Tim. 6:21; 2 Tim. 4:22).

▣ The King James Version concludes with "Amen," but this is not present in the early Greek manuscripts P⁶¹, א^*, A, C, or D^*. Probably later scribes noticed its use in Rom. 16:27; Gal. 6:18; Phil. 4:20; II Thess. 3:18; 1 Tim. 6:16; and 2 Tim. 4:18 and added it here as they did in Romans 15:33; 16:20,24; I Cor. 16:24; II Cor. 13:14; Eph. 6:24; Phil. 4:23; I Thess. 5:28; 1 Tim. 6:21; 2 Tim. 4:22; and Titus 3:15. UBS⁴ rates its omission as "A" (certain).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why should Christians submit to civil government? What if the governing authorities are not Christians?

2. What is the major emphasis of vv. 4-7?

3. Is baptism necessary for salvation? Why? Why not?

4. Why are believers to be subject to civil authority?

5. What is a heretic?

6. Outline the theological statements of vv. 5-7.

7. What do the "good deeds" of vv. 8 and 14 involve?

8. Are the false teachers Jewish or Gnostic? Why?

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