Answer

First, Paul addresses women’s role in leadership in 1 Timothy chapter 2, and nowhere does this epistle indicate that it is addressed primarily to Jews or to Jews only.

Further, Paul was an apostle to the Gentiles (Galatians 2:7). The Epistle to the Galatians is written to correct those who were making false distinctions between Jews and Gentiles based on race. Paul’s strongest words are used to rebuke those who would preach a different gospel, resulting in a false distinction between Jews and Gentiles.

In addition, Paul wrote this epistle to Timothy who was in Ephesus at Paul's direction. When we read of Ephesus in the Book of Acts Luke makes it clear that both Jews and Gentiles were reached with the gospel (see Acts 19:10, 17). When Paul writes about the church in Ephesians chapter 2 he makes it clear that God has saved both Jews and Gentiles and has made them “one new man” as the church:

14 For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, 15 by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace, 16 and might reconcile them both in one body to God through the cross, by it having put to death the enmity (Ephesians 2:14-16, NASB).

Paul’s teaching in the New Testament does not make the distinction which you assumed. Indeed, he specifically refutes this when he explains to the Corinthian saints his reason for sending Timothy:

17 For this reason I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church (1 Corinthians 4:17).

Later in 1 Corinthians when Paul is dealing with a woman’s head covering, he reiterates the universal nature of his teaching:

16 But if one is inclined to be contentious, we have no other practice, nor have the churches of God (1 Corinthians 11:16).

One further comment is necessary, because some are inclined to respond to Paul’s instructions regarding women in the church by saying, “that’s just Paul.” The assumption seems to be that Paul was speaking for himself, with all of his biases, and not for Christ. Paul deals with this himself when he writes:

as in all the churches of the saints. 34 The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. 35 If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church. 36 Was it from you that the word of God first went forth? Or has it come to you only? 37 If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord's commandment (1 Corinthians 14:33-37, emphasis mine).

When Paul is speaking for himself he makes the distinction very clear:

6 But this I say by way of concession, not of command. 7 Yet I wish that all men were even as I myself am. However, each man has his own gift from God, one in this manner, and another in that. 8 But I say to the unmarried and to widows that it is good for them if they remain even as I. 9 But if they do not have self-control, let them marry; for it is better to marry than to burn with passion. 10 But to the married I give instructions, not I, but the Lord, that the wife should not leave her husband 11 (but if she does leave, she must remain unmarried, or else be reconciled to her husband), and that the husband should not divorce his wife. 12 But to the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he must not divorce her (1 Corinthians 7:6-12).

As I look again at the Book of Galatians I find in Paul’s last chapter his explanation for why some in the church were so insistent that Gentile believers be circumcised:

11 See with what large letters I am writing to you with my own hand. 12 Those who desire to make a good showing in the flesh try to compel you to be circumcised, simply so that they will not be persecuted for the cross of Christ. 13 For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised so that they may boast in your flesh (Galatians 6:11-13).

I wonder if some who aggressively resist the biblical distinctions between what men and women can do in the church is due to their reluctance to take the heat (persecution) for doing so.

Several conclusions are apparent to me. First, Paul makes it clear when he is speaking with the Lord’s authority, and when he is not. Regarding the conduct of women in the church, Paul speaks for the Lord. Second, the Scriptures speak clearly when they distinguish between the roles of men and women in the church. Third, our culture speaks clearly regarding its disgust and rejection of this teaching. Thus, we must decide whether or not we will obey men or God.

1 Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. 2 And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect (Romans 12:1-2).

Likewise the women are to dress in suitable apparel, with modesty and self-control. Their adornment must not be with braided hair and gold or pearls or expensive clothing, but with good deeds, as is proper for women who profess reverence for God. A woman must learn quietly with all submissiveness. But I do not allow a woman to teach or exercise authority over a man. She must remain quiet. For Adam was formed first and then Eve. And Adam was not deceived, but the woman, because she was fully deceived, fell into transgression. But she will be delivered through childbearing, if she continues in faith and love and holiness with self-control.

1 Timothy 2:9-15 (NET)

How should women conduct themselves in church worship?

This is one of the most controversial subjects in Christian doctrine. People have looked at this text and called Paul a chauvinist. Others declare that this text is cultural or specific to the church in Ephesus and therefore has no bearing on church worship today.

However, if we believe Scripture is inspired, then we must accept that this is not Paul’s opinion (cf. 2 Tim 3:16-17). It is Divine. And as for saying this text only applies to the church of Ephesus, the problem with that is Paul says similar things to Corinth (1 Cor 14:34) and the church at Crete (Titus 1:5-9). What Paul teaches cannot be easily dismissed.

Though there is room to agree to disagree on this topic, we must all agree that understanding it and its ramifications are important. The context of 1 Timothy 2:9-15 is public worship (cf. 1 Tim 3:15). If one studies worship throughout Scripture, one can clearly see how meticulous God is about worship offered to him. He gave detailed instructions to the priests and the Levites about how to offer acceptable sacrifices and festivals to him. We see several people killed or disciplined in the Old Testament because they did not follow God’s instructions for worship.

In John 4:23, Jesus said to the woman at the well that God desires worshipers who worship in spirit and truth. Spirit refers to the heart of the worship and truth refers to alignment with scriptural truths. God doesn’t accept all worship. He rejected Cain’s offering because it didn’t come with a right heart (Gen 4). He rejected King Uzziah’s offering as he usurped the role of the priest—his worship didn’t align with truth (2 Chr 26). Again, though we can agree to disagree about the role of women in worship, we must all agree that it is important. God desires worshipers who worship in spirit and truth. To have a right heart in worship is not enough; our worship must align with scriptural regulations.

Therefore, as we study this text, we learn more about how to offer worship that is pleasing to the Lord. The instructions in this text, though written about women, are relevant for all worshipers: How should women conduct themselves in public worship? How can we worship God in spirit and in truth?

Big Question: What does 1 Timothy 2:9-15 teach about the women’s role in public worship?

In Worship, Women Must Dress Modestly

Likewise the women are to dress in suitable apparel, with modesty and self-control. Their adornment must not be with braided hair and gold or pearls or expensive clothing

1 Timothy 2:9

Observation Question: How does Paul describe the appropriate dress of women in worship?

Paul says that women must dress in “suitable apparel.” “Suitable apparel” can also be translated “respectable apparel” (ESV) or to “dress modestly” (NIV). Modesty has to do with avoidance of extremes. There is a suitable, respectable, and modest way for a woman to dress in worship. He then describes this dress with two adjectives: “modesty” and “self-control. “Modesty” is translated “shamefacedness” in the KJV. It means to be free of shame. John MacArthur said this about the application of the word:

A godly woman would be ashamed and feel guilt if she distracted someone from worshiping God, or contributed to someone’s lustful thought. A woman characterized by this attitude will dress so as not to be the source of any temptation. The word also has the connotation of rejecting anything dishonorable to God. Some would even suggest the meaning of the term as grief over a sense of sin. A godly woman hates sin so much that she would avoid anything that would engender sin in anyone.

“Self-control” refers to “self–control, especially over sexual passions.”¹ “Women are to exercise control so that neither their passions nor anyone else’s are excited.”²

Paul then leaves the general principle of suitable or modest apparel to describe the specifics. He says women should avoid elaborate hairstyles such as “braided hair.” In addition, they should avoid expensive apparel such as gold and pearls. Why does he say this?

Interpretation Question: What was happening in the Ephesian church that led Paul to give these regulations?

It seems that two things were happening in the Ephesian worship: (1) In worship, wealthy women were displaying their wealth through extravagant gowns and hairstyles. It was common for wealthy women to place beads of pearls or gold throughout their hair. It was a way of flaunting one’s wealth. Instead of provoking worship to God, the women’s dress drew attention to themselves and even fostered jealousy in those who could not afford such attire. John MacArthur shares about the extreme cost of some dresses in that day:

The expensive dresses worn by wealthy women could cost up to 7,000 denarii. Pliny the Elder, a first-century Roman historian, described a dress of Lollia Paulina, wife of the Emperor Caligula, which was worth several hundred thousand dollars by today’s standards (Natural History 9.58). Dresses of the common women could cost as much as 500–800 denarii. To put that into perspective, the average daily wage of a common laborer was one denarius. Because of the extreme expense, most women probably owned only two or three nice dresses in their lives. For a wealthy woman to enter the worship service wearing an expensive dress would shift the focus of attention to her. It could also stir up envy on the part of the poorer women (Or their husbands).³

(2) In addition, this was probably not just a flaunting of wealth that was happening in Ephesus, but also a flaunting of one’s figure—causing others to lust. Ephesus was the city of the goddess, Diana. She was a multi-breasted idol with hundreds of temple prostitutes. By conducting all types of vulgar sexual acts, people believed it would bring prosperity and blessing.

In that culture, temple prostitutes were known for their extravagant attire and beaded hair.⁴ Dr. Hurley said this about the ancient prostitutes: “The courtesans wore their hair in numerous small pendant braids with gold droplets or pearls or gems every inch or so, making a shimmering screen of their locks.’”⁵ By dressing lavishly and promiscuously, they would attract suitors. Since this was popular in the culture, women throughout society modeled this type of dress. In teaching about this, church father, John Chrysostom, said: “Imitate not therefore the courtesans…for by such a dress they allure their many lovers.” ⁶

John Stott summarized Paul’s exhortations this way:

What Paul is emphasizing is that Christian women should adorn themselves with clothing, hairstyles and jewellery which in their culture are inexpensive not extravagant, modest not vain, and chaste not suggestive.⁷

Our culture is not much different today. Women are tempted to emphasize the external more than the internal. The woman’s dress is meant to draw attention to her body and cause others to desire her. However, this is not appropriate for godly women. Peter also warned Christian women against this type of vanity in 1 Peter 3:3: “Let your beauty not be external—the braiding of hair and wearing of gold jewelry or fine clothes.”

Now it must be heard that this not only happens with women but also men. Men also have a temptation to seek to be the center of attention by their fine clothes and attire. Instead of offering worship to God, people come to church to seek attention for themselves. This is a temptation for both sexes, though it tends to be a bigger temptation for women.

Therefore, if we are going to worship God, we must each wear modest clothes (in our cultural setting) that don’t distract others from God. We must avoid extravagance, sloppiness, and anything suggestive that could potentially hinder our worship or that of others.

Application Question: How can one discern the line between proper dress and clothing that could cause others to stumble or shift their focus from God?

If we are going to offer worship to God, instead of drawing attention to ourselves, we must ask ourselves several questions.

1. What is my purpose in wearing this attire? Do I desire to be seen and complimented? Do I desire to be noticed by the opposite sex? God knows our hearts when worshiping. We must consider this when attending worship, and ultimately every time we dress up. May the meditation of our hearts always be pleasing to God (Ps 19:14).
2. Could my clothing distract or cause others to envy or lust? No doubt, many come to worship with clothes that negatively affect the worship of others without necessarily desiring to be a stumbling block. However, whether intentional or not, inappropriate clothes still distract others. We must ask ourselves, “Could these clothes negatively affect the worship of others?”

Personally, as a pastor, I’ve had to address this several times in churches I’ve served. The world culture continually entices people to wear tighter and more revealing pants, shorts, shirts, and dresses. Young men have approached me about struggling with lust in service. Yes, one could say that’s their problem and not the young ladies’. But, Paul said, “It is good not to eat meat or drink wine or to do anything that causes your brother to stumble” (Rom 14:21). If our clothing could potentially hurt or distract someone else, then we are no longer walking in love and therefore breaking God’s commandment—”to love our neighbor as ourselves.”

I’ve not only had to correct young ladies but also young men. Our culture not only entices young women to wear alluring clothes but also men. Tighter fitting shirts and pants are common these days. Women can be as vulnerable to visual temptation as men. Therefore, both men and women must err on the side of caution, and be careful of presenting themselves as distractions in worship in a bid to protect and honor one another.

In Ephesus, the ladies were drawing attention to themselves by their extravagant and alluring dress, and therefore, it was drawing people away from worshiping God. Paul calls the ladies to wear proper clothing, but his instructions apply to both sexes.

When you come to worship, do you give attention to your clothing? Are you properly adorned so not to distract others from God—the real focus of worship?

Application Question: In what ways have you noticed a tendency for men and women to be distractions in worship because of dress? How is God calling you to better guard your brothers and sisters through your clothing, not only for worship, but daily?

In Worship, Women Must Be Identified by Good Deeds

but with good deeds, as is proper for women who profess reverence for God.

1 Timothy 2:10

In talking about women’s clothing, Paul not only calls for them to dress with modesty but also with good deeds. William MacDonald said,

Such “clothing” does not distract others from communion with God, but rather provokes such fellowship. Neither does it cause envy or jealousy in a wrong sense, but only encourages others to follow the example.⁸

When a woman clothes herself for worship, she must seek the most flattering clothing—that of good works. Again, 1 Peter 3:3-6 says something similar:

Let your beauty not be external—the braiding of hair and wearing of gold jewelry or fine clothes—but the inner person of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight. For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands, like Sarah who obeyed Abraham, calling him lord. You become her children when you do what is good and have no fear in doing so.

Peter calls for godly women to cloth themselves with gentleness. “Gentle” can also be translated “meek.” It was used of a wild horse that had been tamed. It means “power under control.” The godly woman, instead of being angry or attacking, controls her emotions. She is gentle. She has a quiet spirit, which Paul will emphasize twice in the following verses (1 Tim 2:11-12). She also clothes herself with submission. She is not in rebellion towards her husband or others. When God sees these clothes—modest outer clothes and virtuous inner clothes—he welcomes her into worship, he welcomes her into his presence.

Throughout biblical history, many women have been known for their godliness: Ruth is known for her sacrifice, leaving her family and her gods to follow Yahweh. Hannah is known for her prayer. Mary, the mother of Christ, is known for her purity. Dorcas is known for helping the poor. Priscilla is known for her faithful ministry alongside her husband. These women didn’t distract others from worship—they enhanced the worship of all. Their example drew others, women and men, to clothe themselves with godliness.

As we consider proper clothing for women (and men), we must ask ourselves: “Is my outward clothing appropriate? Am I dressed modestly?” But also, “Am I dressed with godliness? Are people being drawn into God’s presence because of me or being pushed away?”

Not only can we distract people from worship by our outer clothing but also by our inner clothing. If we worship and yet have a divisive, prideful, critical spirit, it can hinder the worship of others. God desires us to worship him with clean hands, without disputing, and without doubt (2:8). In worship, let us clothe ourselves with good works which please God.

Application Question: What woman or women have had the greatest spiritual impact on your life and why? In what ways is God challenging you to daily clothe yourself with good works?

In Worship, Women Must Learn while Submitting to Male Leadership

A woman must learn quietly with all submissiveness.

1 Timothy 2:11

Interpretation Question: What was the status of women in the ancient world—specifically in the Jewish and Greek cultures?

When Paul calls for women to learn, it is an imperative—a command—in the original language.⁹ Paul commands the women to learn. This is important to hear as women did not have a high status in Jewish society. “While not barred from attending synagogue, neither were they encouraged to learn. In fact, most rabbis refused to teach women, and some likened it to throwing pearls to pigs.”¹⁰ Their status was not much better in Greek society either. William Barclay shares:

The respectable Greek woman led a very confined life. She lived in her own quarters into which no one but her husband came. She did not even appear at meals. She never at any time appeared on the street alone; she never went to any public assembly. (The Letters to Timothy, Titus, and Philemon [Philadelphia: Westminster, 1975], 67)¹¹

Unfortunately, this low status in society may have contributed to some women in Ephesus abusing their freedom in Christ. The implication of Paul’s instructions for them to learn in quietness and submission might imply some were causing a raucous in worship. Some probably desired to not only learn but teach in the public worship.

Observation Question: How does Paul describe their manner of learning in verse 10?

1. Paul says women must learn in quietness.

Paul will repeat this in verse 11 as well. Quietness does not mean absolute silence. It is translated “peaceful” in 1 Timothy 2:2.¹² In 1 Timothy 2:1-2, Paul said: “First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people, even for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity.”

Again, some women were probably abusing their newfound freedom in Christ and causing disturbances in worship. In addition, others were gossiping—involved in everybody’s business (1 Tim 5:13). Paul calls them to learn in a peaceful way, without contention. They should not be sources of discord in congregational worship.

2. Paul says women must learn in all submissiveness.

Obviously, submission is an ugly word in our society, especially when it has anything to do with women and men. However, “submission” is a military word. It means “to come up under rank.” Paul calls for the ladies to submit to the male leadership in the church (cf. 1 Tim 3:1-7). Submission has nothing to do with inequality. In a military context, a general and a corporal are equal; however, there is order in their relationship—they have different roles. This is also true of our triune God. God the Father, God the Son, and God the Holy Spirit are co-equal, and yet, there is authority in the relationship. God the Son and the Spirit submit to the Father. It’s the same with males and females. God made man and woman in God’s image (Gen 1:27), and therefore, the relationship is meant to reflect triune love and submission (cf. 1 Cor 11:3).

When Paul says, “all submissiveness,” he means that the female’s submission should not just be in action but in heart; attitude is important to God. She must fully submit to God’s order of leadership in the church. This is pleasing to God.

Interpretation Question: Why must women practice submission to male leadership in public worship?

Now this would be hard for women to hear in that context, as it is for women in this context. Why must women practice submission in public worship? According to Scripture, God has ordained for males to lead in the home and in the church. Paul teaches this throughout his letters. In Ephesians 5:22-23, he calls for the wives to submit to their husbands as unto Christ. In 1 Timothy 3:1-7, Paul commands for church overseers to be males (i.e. the husband of but one wife). He will also teach the same in Titus 1:6-9.

The godly woman practices full submission in the home and in the church because it pleases God. These instructions do not explicitly apply to the education system, business, or politics. They are focused on church worship.

Though it may seem archaic, God instructs the women who were being contentious to practice quietness and full submission as they learn from God-ordained males in worship. In fact, 1 Corinthians 11:10 says this: “For this reason a woman should have a symbol of authority on her head, because of the angels.” Paul tells the females to submit to their male authorities in worship (by wearing a head covering) because of the angels. The implication is that they will lose the ministry of God, through angels, in worship. They will not be pleasing to him if they are contentious and leave their divine roles.

Certainly, this has application to both sexes, as we are all under someone’s authority in public worship. We should submit, without contention, to the pastor, teachers, worship leaders, deacons, and various other leaders God has given us in public worship. When we don’t, it causes disorder in worship, and God is not a God of disorder but of order (1 Cor 14:33). Therefore, we all must come to worship in submission and without contention to God and his mediated leadership (1 Tim 2:11). Hebrews 13:17 says,

Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. Let them do this with joy and not with complaints, for this would be no advantage for you.

Sadly, many worship services are full of contention. Most times, it doesn’t manifest publicly with people yelling and questioning each other in worship, as may have been happening in Ephesus and Corinth (cf. 1 Cor 14:34-35). It is a contention in the heart among various persons—leading to discord out of service. This doesn’t please God, and it removes his blessing. His blessing is over congregations who dwell in unity, which only happens when people submit to one another and their leaders (cf. Eph 5:21, Ps 133).

Godly worshipers submit to these instructions because worship is all about God and not them—they just want to please and honor God.

Are you willing to submit to God’s mediated leadership in order to honor God?

Application Question: How is this concept of male leadership (in the home and church) attacked in our culture? How can women faithfully obey God’s design with full submission and without contention? How should this concept affect males serving as leaders in the home and the church?

In Worship, Women Must Not Usurp Male Leadership

But I do not allow a woman to teach or exercise authority over a man. She must remain quiet. For Adam was formed first and then Eve. And Adam was not deceived, but the woman, because she was fully deceived, fell into transgression.

1 Timothy 2:12-14

Interpretation Question: What does Paul mean by commanding women to not teach or assume authority over men?

Not only does Paul call women to learn in quietness and full submission, he commands them to not teach or assume authority over men. What does he mean by this?

Paul is not commanding women to never teach. All Christians are called to teach (cf. Matt 28:19-20, Heb 5:12). In Titus 2:3, older women are called to teach younger women. In 2 Timothy 1:5, we see that Timothy’s mother and grandmother were his primary Bible teachers (cf. 2 Tim 3:14-15). Women are called to instruct children. They can also instruct men in certain environments. Priscilla and Aquila instructed Apollos in Acts 18:26.

In addition, Scripture never says that God doesn’t give women teaching or pastoring gifts. He gives his gifts without discrimination. The question then is, “Where should women use these gifts?” They must be used in the appropriate environment, and according to Paul, that is not the public worship service. In fact, it seems that Paul is forbidding specifically the role of pastor or elder. Many commentators believe that the word “teach” would be better translated “to be a teacher.”¹³ Paul forbids women from those roles. The fact that he also says they should not assume authority over men (2:12) and then commands for elders to be males in the next chapter clarifies this (3:1-7).

Does this mean that women can never teach in public worship? In 1 Corinthians 11:5, women were both prophesying and praying in public worship. With prophecy, there is often an element of teaching, as seen in the Old Testament prophetic books. It seems that the exception to the rule is that this ministry must be done in submission to male leadership (cf. 1 Cor 11:2-10), and it must be limited—she should not “be a teacher” (cf. 1 Tim 2:12). That is the argument Paul makes in 1 Corinthians 11:10 when he commands women to wear head-coverings when praying and prophesying. These were symbols of submission in that culture, and some women were discarding them in worship. They essentially were saying, “I don’t need to submit to my husband or the male elders in the church.”

Observation Question: What reasons does Paul give for not allowing women to teach and have authority over males in worship?

1. Men were formed first before women.

Why should women submit and not teach in worship? Paul makes a creation argument. He says that Adam was formed first, then Eve. At creation, God made Adam and then Eve, and this was meant to show order in the relationship. Eve was called to be his helper (Gen 2:20).

The fact that Adam was meant to be the leader is also seen in his naming of Eve. In Genesis 2, God parades the animals before Adam, and he names them—demonstrating his leadership over them. Then God creates Eve, and Adam names her woman (2:23). Then in chapter 3, he names her Eve (v. 20). The order of creation and the fact that Adam names his wife demonstrates his leadership. Furthermore, if this were not enough evidence, man’s sin nature and the consequence of death for all is attributed to the fall of Adam and not Eve (Rom 5:15). He was our federal head.

This also contradicts the reason many believe Paul’s instructions for women were temporary. They believe his instructions were cultural or something specific to Ephesus. However, when Paul gives reasons for this instruction, he doesn’t give a cultural or local argument. He gives a creation argument. He says that males should lead in worship because this is the way God designed the sexes. God called for man to lead from the beginning.

Again, we also see this in the role of males in the tabernacle and later the temple. Females were not allowed to preside over the worship offered to God—only specific males from the tribe of Levi. There were female prophets in the Old Testament, but as seen in 1 Corinthians 11 and other texts, there are also female prophets in the New Testament, and God gives regulations for that ministry (cf. 1 Cor 11:1-10). There is no contradiction there. We also see that God only allowed males to write Scripture. Paul’s argument, again, supports the fact that this was a universal requirement and not just something for Ephesus.

In fact, when he calls for the Corinthian women to practice silence as well, he says this in 1 Corinthians 14:33-34:

for God is not characterized by disorder but by peace. As in all the churches of the saints, the women should be silent in the churches, for they are not permitted to speak. Rather, let them be in submission, as in fact the law says.

He says this is true for all congregations, and it was also true in the Old Testament. No doubt, he is referring to his creation argument and the public worship through priests and Levites in Israel.

2. Eve was deceived and not Adam.

What does Paul mean by his second argument—citing how Eve was deceived and not Adam? He seems to be referring to how the original temptation was for Eve to usurp her husband’s leadership role. When Satan brought the fall, he approached Eve—not Adam. He tempted her to lead. The fact that Adam was not deceived, means that he simply submitted to his wife’s decision. The fall happened because the enemy tempted the woman to usurp her God-ordained leader. She wanted to be like God—free of all authority including her husband’s.

We can see God’s reestablishment of his order after the fall. Instead of approaching Eve, he approaches Adam to hold him accountable. It was his fault because he was the leader. He then approaches Eve and then the serpent. Adam, along with Eve, was supposed to rule over the serpent—instead, they both submitted to his temptation. The order was meant to be God, Adam, Eve, and then the serpent.

Paul encourages the women to live quietly—without contention—in considering their God-given role. Godly wives submit to their husbands because they want to please God. Godly women submit to the male leadership of the church because they want to honor God, as well.

It should be noted that God’s order in worship is not based on competence but design. In many ways, a woman may be better suited to pastor a church. Women are typically better communicators than men. Men tend to be more prone to action than words. Women also tend to be more empathetic and merciful—a trait desperately needed for pastoral ministry. When God created men and women, he gave specific roles to be honored both in the home and in the church.

In contrast to this, some have said that women can teach in worship when trained men are not present. This has been an argument used for women on the mission field. However, many female missionaries still honor their roles on the mission field in the absence of trained men. For example, Elisabeth Elliot, in the absence of trained male elders, would teach men privately so they could teach in public worship. She was a woman that honored Paul’s instructions for worship.

But I think there is also an application for men in this text. God has called for men to primarily lead in worship. Sadly, like Adam at the fall, most men are content to watch and simply follow. This is true at church and also at home. Most men would rather resemble the first Adam rather than the last Adam (cf. 1 Cor 15:45). Christ, the last Adam, gave his life for his bride. He leads by serving. He washes his bride daily with the Word of God to make her pure and blameless. Go to any prayer meeting and you’ll find mostly women. Go to any serving or training activity at church and you’ll find mostly females.

God wants men to lead, and godly women want them to lead as well. They want them to step up in leading the family in prayer and devotions. They want men to set examples in holiness, love for God, and purity. Sadly, most resemble the first Adam—content to follow—instead of the last Adam—ready to lead by serving all.

Certainly, as we hear Paul’s exhortation, we must all be challenged to fulfill God’s ordained roles for us in worship.

Are you willing to worship the Lord, as he desires?

Application Question: What are your beliefs on the role of women in ministry? Can they serve as pastors? If not, what ministries can they use their teaching gifts in? How can we walk in love with people with different views on this peripheral topic or others?

In Worship, Women Must Honor the Strategic Role of Motherhood

But she will be delivered through childbearing, if she continues in faith and love and holiness with self-control.

1 Timothy 2:15

Interpretation Question: What does Paul mean by women being saved through childbearing—if they continue in faith, love, and holiness with propriety?

Finally, Paul points out the woman’s special role in the church. Paul says, “But she will be delivered through childbearing, if she continues in faith and love and holiness with self-control.” Though women have many great roles in society, church, and at home—this one seems to be the most significant in God’s redemptive plan.

Scholars have said this is probably the most difficult verse to interpret in the whole New Testament. What does Paul mean? There are various views, but we’ll only focus on two.

1. Many believe Paul refers to Mary birthing Christ.

When it says “childbearing,” in the original it says, “the childbearing.” There is an article with it. Because of this, many believe that Paul is referring to the birth of Christ. Essentially, he says that though Eve was deceived by the serpent, we must remember God saved the world through the woman. Right after the fall in Genesis 3, God pronounces the gospel—that a male seed would come through a woman and crush the head of the serpent (v. 15).

However, this interpretation has difficulties. “If she continues in faith and love and holiness with self-control,” is better translated “if they continue” (ESV). Since the pronoun is plural, it is unlikely that Paul was referring to Mary.

2. Many believe Paul refers to God’s special call on women to birth and raise godly seed.

“Delivered” in this sense would refer to either being preserved from any negative stigma from not serving in pastoral roles or it could refer to salvation in a future sense¹⁴—women bear the fruit of true salvation (and therefore prove their salvation) by not rebelling but honoring God’s call for them to serve in the home.

It has been said that “the hand that rocks the cradle rules the world.” And certainly, this is true. Although God has not called women to serve in the primary leadership positions in the church, he has potentially given them the most important mission. Women by nature spend more time with children. Biologically, women are designed to carry infants in the womb and have been given the ability to nurture the child physically through breast-feeding. Mothers have a special bond with children and are extremely influential over them, especially in their formative years.

Whenever God calls a Moses, he first calls a Jochebed. Whenever he calls a Samuel, he first calls a Hannah. Whenever he calls for a savior, he first calls a Mary. Godly women who continued in love, faith, and propriety have been instrumental in God’s redemptive story. They essentially are on the front-lines.

Certainly, Paul is speaking in general for many women are not called to have children. Some are called to singleness and others can’t physically have children. Nevertheless, raising children is a high and strategic calling from God. Psalm 127 calls children arrows in the womb and that they will contend with the enemies at the gates.

Sadly, Satan, through his world system, has created a negative stigma associated with the calling to raise children. The world culture often defames the dignity of this special calling. Women are often mocked or looked down upon for staying home and raising children, as if it’s a less dignified task. Career, money, and status in society are more highly esteemed. Even those who have children often neglect faithfully raising them in favor of pursuing other endeavors. But there really is no greater endeavor than to raise godly children to build God’s kingdom—to raise arrows to contend with the enemy at the gates.

Women do not have a lesser role than men, but simply a different one. They have many significant roles in society, the church, and the home, but none probably more important than childbearing. The one who rocks the cradle rules the world. And when this high calling is neglected, society suffers. We raise liars, rebels, thieves, and criminals, instead of the righteous seed God desires (cf. Mal 2:15).

Instead of seeking the leadership roles in churches, God calls for women to embrace the highest calling of being a mother—a calling that society has despised. No doubt, Timothy would have been challenged as he heard this. His father was an unbeliever, but he was taught the faith from infancy from his mother and grandmother (cf. 2 Tim 1:5, 3:15). He knew this strategic and important calling well, and so do many of us.

Praise God for godly mothers who embraced this high calling and raised us to seek and live for God. Though society may dishonor them, let us exalt them! Hear Solomon’s words about godly mothers:

Her children rise up and call her blessed, her husband also praises her: “Many daughters have done valiantly, but you surpass them all!” Charm is deceitful and beauty is fleeting, but a woman who fears the Lord will be praised. Give her credit for what she has accomplished, and let her works praise her in the city gates.

Proverbs 31:28-31

In worship, women must honor and embrace the strategic call of motherhood. This is how God raises up warriors for his kingdom.

Application Question: How has society defamed the special calling on women to birth and raise children? How can we better support mothers, including single mothers, in our churches?

Conclusion

How should women conduct themselves in worship?

1. In Worship, Women Must Dress Modestly
2. In Worship, Women Must Be Identified by Good Deeds
3. In Worship, Women Must Learn while Submitting to Male Leadership
4. In Worship, Women Must Not Usurp Male Leadership
5. In Worship, Women Must Honor the Strategic Role of Motherhood

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¹ MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 80–81). Chicago: Moody Press.

² MacArthur, J. F., Jr. (1995). 1 Timothy (pp. 80–81). Chicago: Moody Press.

³ MacArthur, J. F., Jr. (1995). 1 Timothy (p. 79). Chicago: Moody Press.

⁴ Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 84). Downers Grove, IL: InterVarsity Press.

⁵ Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 84). Downers Grove, IL: InterVarsity Press.

⁶ Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 84). Downers Grove, IL: InterVarsity Press.

⁷ Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 84). Downers Grove, IL: InterVarsity Press.

⁸ MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (pp. 2083–2084). Nashville: Thomas Nelson.

⁹ MacArthur, J. F., Jr. (1995). 1 Timothy (p. 81). Chicago: Moody Press.

¹⁰ MacArthur, J. F., Jr. (1995). 1 Timothy (p. 82). Chicago: Moody Press.

¹¹ MacArthur, J. F., Jr. (1995). 1 Timothy (p. 82). Chicago: Moody Press.

¹² Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 218). Wheaton, IL: Victor Books.

¹³ MacArthur, J. F., Jr. (1995). 1 Timothy (p. 85). Chicago: Moody Press.

¹⁴ Accessed 1/2/17 from https://bible.org/seriespage/lesson-7-conduct-women-church-1-timothy-29-15

Command and teach these things. Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, and purity. Until I come, give attention to the public reading of scripture, to exhortation, to teaching. Do not neglect the spiritual gift you have, given to you and confirmed by prophetic words when the elders laid hands on you. Take pains with these things; be absorbed in them, so that everyone will see your progress. Be conscientious about how you live and what you teach. Persevere in this, because by doing so you will save both yourself and those who listen to you.

1 Timothy 4:11-16 (NET)

What are qualities of good ministers?

In 1 Timothy 4:6, Paul says, “By pointing out such things to the brothers and sisters, you will be a good servant of Christ Jesus, having nourished yourself on the words of the faith and of the good teaching that you have followed.” “Good servant” can also be translated “good minister.” Paul instructs Timothy throughout this letter—teaching him both how to run the church (cf. 1 Tim 3:15) and how to be a good minister. In 1 Timothy 4:6-16, he gives specific instructions on being a good minister of Christ. These instructions don’t just apply to Timothy or to pastors. A minister is simply somebody who serves God and others. We are all called to be ministers, and this text gives us qualities of good ones.

Previously, we considered these qualities in 1 Timothy 4:6-10:

• Good Ministers Warn the Flock
• Good Ministers Constantly Nourish Themselves on God’s Word
• Good Ministers Are Obedient to God’s Word
• Good Ministers Avoid Ungodly Teaching
• Good Ministers Practice Spiritual Disciplines
• Good Ministers Continually Hope in the Lord

In 1 Timothy 4:11-16, we consider further qualities of good ministers so we can model them.

Big Question: What qualities of good ministers can be discerned from 1 Timothy 4:11-16?

Good Ministers Teach with Authority

Command and teach these things.

1 Timothy 4:11

Interpretation Question: What does command and teach “these things” refer to?

In 1 Timothy 4:11, the word “command” can be translated “to order.” It is a “call to obedience by one in authority.”¹ It is a military word that reflects the fact that the church is God’s army and that spiritual leaders are called to pass down instructions with authority and conviction because they come from God.² When Paul says command and teach “these things,” he refers to the instructions given to Timothy in 1 Timothy 4:1-10: He should warn the flock of false teaching and avoid it himself. He should discipline himself to godliness and train others to do so. However, these instructions weren’t just for Timothy; they were also for the Ephesians. In this we see another quality of good ministers; they preach and teach with authority.

This was clearly seen in Christ’s ministry. The Jews marveled at Christ’s teaching because he spoke with authority. Rabbis simply quoted other rabbis, but Christ spoke for God (Lk 4:33). Before Christ’s ascension, he declared that all authority had been given to him and therefore we should make disciples of all men (Matt 28:18-20). Believers are meant to minister in his authority. First Peter 4:11 says that we should speak as the very “oracles of God” (ESV).

John MacArthur said this about the sad state of most preaching and teaching:

Paul’s command to Timothy contrasts sharply with much contemporary preaching. Preaching in our day is often intriguing, but seldom commanding; often entertaining, but seldom convicting; often popular, but seldom powerful; often interesting, but less often transforming. Paul does not ask Timothy to share or make suggestions to his congregation. Rather, he is to prescribe the truth to them.³

Application Question: How can ministers preach and teach with authority?

Preaching and teaching, whether in our private or public ministry, is not something conjured up from inside of us; it comes from understanding and applying these principles:

1. Ministers must believe that God’s Word is inspired and without error (2 Tim 3:16-17, Matt 4:4, Psalm 19:7-9). If we believe there is error in Scripture, it robs the Scripture and our teaching of authority. Billy Graham once struggled with whether the Bible was fully inerrant. One of his fellow ministers leaned towards liberal doctrine and that was affecting him. He even wondered if he would have to give up preaching. One day, he went into the forest and put down his Bible on a tree stump. He cried out to God, “Father, I am going to accept this as thy Word by faith!” Franklin Graham, his son, attributes that declaration as the beginning of a great move of God in Billy’s ministry. Shortly after, droves of people began to respond to Billy Graham’s ministry in a way that had never happened before.⁴
2. Ministers must properly interpret Scripture. If we are unsure of what a text means, again, we will lack authority in sharing it with others. Proper interpretation comes from diligent study and comparing Scripture with Scripture (2 Tim 2:15).
3. Ministers must recognize that they are called to please God and not men in their preaching. In Galatians 1:10, Paul said, “Am I now trying to gain the approval of people, or of God? Or am I trying to please people? If I were still trying to please people, I would not be a slave [servant] of Christ!” Sadly, the church is full of men pleasers and very few God pleasers. God’s approval should be our motivation in everything we do, but especially in our preaching and teaching. When we seek to please God instead of others, there will be authority in our ministry.
4. Ministers must serve others out of an abiding relationship with Christ. Christ said, “If you abide in me and I in you, you will produce much fruit” (John 15:5 paraphrase). No doubt, this fruit includes God’s authority and power on our ministry to heal, to encourage, to strengthen, to build up, and even to tear down. If we neglect abiding in God, we will lack authority and power in our ministry.

Good ministers preach and teach with authority which comes from God. Christ has sent us forth with authority from heaven to make disciples, and when we are faithful, we operate in that authority (cf. Matt 28:18-20, Eph 2:6).

Application Question: Why is belief in the inerrancy of God’s Word so important to preaching and teaching with authority? How would you teach the inerrancy of God’s Word to somebody who doubts (cf. 2 Tim 3:16-17, Matt 4:4, Psalm 19:7-9, Titus 1:2)?

Good Ministers Are Models of Godliness

Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, and purity.

1 Timothy 4:12

Application Question: Why is godliness in the life of a minister so important for ministry?

Next, Paul calls Timothy to not let anyone look down on his youth. Most likely, Timothy was around 30 to 35 years old.⁵ In that context, a great respect was given to age and wisdom, and therefore a youth was anybody from birth to forty years old.⁶ No doubt, some of the people in the Ephesian church struggled with Timothy’s young age. Maybe, they thought, “What can he teach me? He is so young!” However, Timothy was called to calm their fears by being a godly example.

John MacArthur said, “The single greatest tool of leadership is the power of an exemplary life.”⁷ Puritan Thomas Brooks said, “Example is the most powerful rhetoric.”⁸ By being a godly example, Timothy would quiet the mouths of those who questioned his ministry.

Observation Question: In what areas was Timothy called to demonstrate godliness, and how can good ministers be examples in these areas?

Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, and purity.

1 Timothy 4:12

1. Good ministers model godliness in their speech.

Proverbs 10:19 in the ESV says, “When words are many transgression is not lacking, but whoever restrains his lips is prudent.” Young ministers are often prone to excessive talking instead of listening. James 1:19 says, “be quick to listen and slow to speak.” Excessive talking often leads to sin. Good ministers must be good listeners—listening to what people say, what they are not saying, and listening to God. Only after deeply listening should ministers speak, and when they do, it should be in a loving manner (Eph 4:15). Proverbs 15:1 says, “A gentle response turns away anger, but a harsh word stirs up wrath.” Our manner of speaking is just as important as our words. Good ministers understand that.

Are you modeling godliness in your daily speech, especially when others fail or hurt you?

2. Good ministers model godliness in their conduct.

Conduct refers to our behavior and lifestyle. In how we handle our money, our family, our friendships, our personal appearance, our work, our entertainment, and anything else, ministers must seek to glorify God. First Corinthians 10:31 says, “So whether you eat or drink, or whatever you do, do everything for the glory of God.”

Are you modeling godliness in your daily conduct—your eating, drinking, and everything else?

3. Good ministers model godliness in their love.

Good ministers model biblical love. This love is not simply comprised of emotions, as is often considered by the world, but includes self-sacrificing service regardless of how one feels. In John 13:34, Jesus said, “‘I give you a new commandment—to love one another. Just as I have loved you, you also are to love one another.” Christ loved us by giving his life for us, and therefore, we must demonstrate this love to others. Good ministers sacrifice their time, money, and even goals to love God and people. As others watch, they are inspired to love more deeply as well.

Are you modeling godliness through your sacrificial love for God and others?

4. Good ministers model godliness in their faith.

This probably refers both to faith in God and faithfulness. Sadly, though Christians are saved through faith, most aren’t living by faith. They have no expectations of God. They don’t approach God in faith for him to move powerfully and change lives through Sunday worship. When they encounter difficulties, instead of trusting God, they fret, worry, and often quit. Even though Christians are believers, they often do not actually believe. Jesus said he couldn’t perform very many miracles in his hometown because of their lack of belief (cf. Matt 13:58). Sadly, this is true for most. They believe in a supernatural God but their worldview and faith are largely natural.

In addition, as mentioned, faith also applies to faithfulness. Our yes must mean yes and our no must mean no. If we say, we are going to do something, we must follow through. These are qualities of good ministers. They are models of faith in God and faithfulness in their daily lives.

Are you modeling godliness through your faith?

5. Good ministers model godliness in their purity.

This would have been especially important for Timothy, as he pastored in Ephesus. Ephesus was the location of the temple of Diana. She had a great many temple prostitutes, and immoral sex was one of the ways people pleased her and sought prosperity. Sex and sexuality was exalted throughout the city and the Greco-Roman world for that matter.

Timothy needed to model purity both in his conduct with young women (1 Tim 5:2) and his thought life. Purity is not just an outward issue but a heart issue. Christ taught that a man committed adultery simply by lusting after a woman that was not his wife (Matt 5:28). To demonstrate purity in heart, Timothy needed to constantly take his thoughts captive and confess them to Christ (2 Cor 10:5). He needed to battle to keep his mind and heart pure by avoiding ungodly entertainment, practices, and relationships that characterized the Greco-Roman world.

Are you modeling godliness through your purity—your conduct with the opposite sex and in your heart? Good ministers model godliness in every area of their life—provoking others to godliness.

Application Question: If you had to pick one, which area of godliness—speech, conduct, love, faith and purity—do you struggle with most and how are you going to strive for godliness in that area?

Good Ministers Are Bible-Centered

Until I come, give attention to the public reading of scripture, to exhortation, to teaching.

1 Timothy 4:13

Interpretation Question: What does Paul mean by public reading and preaching and teaching?

Paul told Timothy to be devoted to the public reading of Scripture, to preaching and teaching. Public reading of Scripture was very important in that culture, as many were illiterate and very few owned manuscripts. Books in general were very expensive. After reading, Timothy was to preach or exhort, which refers to challenging people to apply God’s Word. Teaching refers to the passing along of biblical doctrine.

This method of disseminating God’s Word was originally practiced in Judaism. In synagogues, Jews would stand to hear God’s Word read and then somebody would explain and apply the text. In Nehemiah 8, Ezra and the Levites read the OT for six hours and explained it to Israel, as they stood listening. Nehemiah 8:8 says, “They read from the book of God’s law, explaining it and imparting insight. Thus the people gained understanding from what was read.” Similarly, Christ and Paul read and explained Scripture in the synagogues (cf. Lk 4:16, Acts 13:15).

Expositional Preaching

It seems clear from Scripture that the Jewish method of presenting the Word carried over to the apostolic Christian church. This is often called expository preaching, as people teach verse by verse through Scripture after a public reading. It “exposes” truths in the text to the hearers by explaining the text in the ancient context and applying it to the contemporary setting.

John Stott said this about exposition: “It was taken for granted from the beginning that Christian preaching would be expository preaching, that is, that all Christian instruction and exhortation would be drawn out of the passage which had been read.”⁹ Kent Hughes concluded, “Therefore, any preaching that does not guide the listener through the Scriptures is an aberration from the apostolic practice.”¹⁰

Sadly, exposition is often not practiced in churches today. A pastor approaches the pulpit to read a text and then everybody waits anxiously to hear it explained. Then the pastor launches into a series of stories and jokes with a moral, political, or social conclusion and hardly even references the text or other Scriptures.

As a result, the church is malnourished, and most don’t even know what biblical preaching is. They come away from sermons saying, “That was so encouraging!” However, they don’t understand their Bibles any better. All they know is a bunch of stories, illustrations, and devotional thoughts.

Expositional Hearers

It is important not only for pastors to expositionally preach God’s Word but also for the church to be expositional listeners. This means congregants listen to preaching to both understand the text in its original context and apply it to their contemporary life and situation. We have a lack of exposition in the pulpit, in part, because most congregants don’t really desire to understand and apply God’s Word. They just want to be encouraged or entertained. Paul said this in 2 Timothy 4:2-4:

Preach the message, be ready whether it is convenient or not, reprove, rebuke, exhort with complete patience and instruction. For there will be a time when people will not tolerate sound teaching. Instead, following their own desires, they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things. And they will turn away from hearing the truth, but on the other hand they will turn aside to myths.

Again, exposition is often neglected simply because people don’t want to hear it. Those who preach the Bible are mocked and criticized—called intolerant, irrelevant, and sometimes even boring. This doesn’t remove the responsibility of the preacher to preach God’s Word, but it does put responsibility on the hearers to demand God’s Word, instead of messages that simply itch ears and make people feel good.

Expositional Disciplers

In addition, good ministers are expositional not only in their public teaching but also in their private teaching. When a person is depressed, angry, or lost, ministers open their Bibles to present Scripture, explain its meaning, and apply it to that person’s life. They do this because they believe Scripture is useful for thoroughly equipping men and women for every good work (2 Tim 3:16-17).

Are you an expositional teacher? Do you share Scripture with people and apply it to their life or situation to help them grow? Are you an expositional listener? Do you come to worship to understand Scripture in its original context and applied to the contemporary setting? Good ministers are Bible-centered—they have a wholly biblical ministry.

Application Question: What is your experience with expository preaching—verse by verse teaching of Scripture? How has the church often strayed from its Jewish and apostolic roots in this area? Why is being expositional in preaching and hearing so important?

Good Ministers Faithfully Exercise Their Gifts

Do not neglect the spiritual gift you have, given to you and confirmed by prophetic words when the elders laid hands on you.

1 Timothy 4:14

As Paul instructs Timothy, he also commands him to not neglect his gift. We don’t know what spiritual gift Timothy had. If the context is considered, most likely his gift was preaching and teaching (cf. v. 13). Since “Do not neglect” is a command in the original, it implies that Timothy was being tempted to not use it and maybe abandon ministry all together.¹¹ Timothy had a timid disposition (2 Tim 1:7). People looked down on him because of his youth. False teachers in the church twisted the Word, and persecution came from outside the church. One of Satan’s tactics has always been to intimidate the church into silence. He is a “roaring lion” seeking whomever he can devour, and fear is one of his tactics (1 Peter 5:8).

The tendency towards not using spiritual gifts is not unique to Timothy; it’s common for all believers. In the Parable of the Talents, the person who received one talent said to the Lord, “I was afraid so I hid my talent in the ground” (Matt 25:25, paraphrase). Fear of failure, fear of what others think, fear of persecution, etc., all hinder believers from faithfully using their gifts.

God gives each person a gift at salvation, if not many gifts (1 Cor 12:7). However, at times, God gives gifts later in life to meet a need in the body of Christ (cf. 1 Cor 12:31, 14:1). This is probably what happened with Timothy. Second Timothy 1:6 says, “Because of this I remind you to rekindle God’s gift that you possess through the laying on of my hands.” When Timothy was called into ministry, Paul prayed for Timothy and some gift was imparted into his life. Timothy had the responsibility not only to use it, but to develop and fan it into flame.

Our spiritual gifts must be developed and cultivated. They must become skills, as we use them and refine them for God’s kingdom. If we instead choose to neglect them, God may remove them. In Matthew 25, the master took the neglected gift away from the servant and gave it to another (v. 28). Afterwards the master responded, “For the one who has will be given more, and he will have more than enough. But the one who does not have, even what he has will be taken from him” (v. 29). Therefore, we all bear the responsibility to use and cultivate our gifts, lest God removes them.

Application Question: How can we discern our spiritual gifts?

There are several ways:

1. First, God gives gifts to serve the body of Christ (1 Cor 12:7), and therefore, we must serve in order to identify them. As we serve, we will find areas that we’re gifted in and areas we’re not so gifted.
2. Another way we discern our gifts is by whether we are edified by using them. Typically, while using our gifts, we will feel built up and encouraged (cf. 1 Cor 14:4). Serving outside our gift-set will be less edifying and even burdensome at times.
3. Not only will we be edified by using our gifts, so will others. This provides further affirmation in discerning our gifts (cf. 1 Cor 14:4). If one’s gift is teaching, others will be edified by his teaching. If ones’ gift is helps, others will be built up and motivated by his serving. As others are built up, God will affirm one’s spiritual gifts through them. When Paul mentions the body of elders laying hands on Timothy, this probably referred to his ordination to ministry.¹² At some point, the elders publically recognized his gifts and affirmed his call to ministry. Something similar happened to Paul when he was called to missions in Acts 13:1-3.

Are you faithfully using and cultivating your spiritual gifts? Good ministers are faithful stewards of God’s gifts. They don’t hide them in the ground, they use them to build up others and expand God’s kingdom. In addition, they affirm the gifts in others and encourage their use of them (Heb 10:24).

Application Question: What spiritual gifts do you have? How has God called you to use and cultivate them as you serve the church? What specific people do you feel God is calling you to encourage and affirm their spiritual gifts?

Good Ministers Are Progressing Spiritually

Take pains with these things; be absorbed in them, so that everyone will see your progress.

1 Timothy 4:15

Next, Paul tells Timothy to, “Take pains with these things; be absorbed in them, so that everyone will see your progress.” Often, there is a misconception in the church that pastors are perfect. Sometimes pastors reinforce this by never sharing their weaknesses or struggles (cf. Paul in Romans 7:14-25). However, they are not and are far from it. They must be “blameless” (1 Tim 3:2)—nothing in their lives should disqualify them from ministry—but they are not perfect. Pastors and ministers must continually be growing and progressing spiritually, and it is important for the congregation to watch their growth. As the members watch, they are inspired to grow, as well.

The word “progress” is a military term. It means a “‘pioneer advance.’ It describes the soldiers who go ahead of the troops, clear away the obstacles, and make it possible for others to follow.”¹³ As spiritual leaders grow in speech, conduct, love, and faith, they inspire the church to follow along the same path. No minister can lead others where he has not gone. Therefore, this is a quality of every good minister—they are constantly growing.

Observation Question: How was Timothy supposed to continue his spiritual progress and not plateau? How should all ministers continue their spiritual progression?

How was Timothy called to continue this growth? By “taking pains with these things” and being “absorbed in them.” “Be absorbed in them” can also be translated to give himself “wholly to them” (NIV). Timothy was called to wholly give himself to the endeavor of seeking godliness, knowing God’s Word, and sharing it with others.

If this is how one keeps from plateauing spiritually, then it is easy to tell why many are not progressing. It’s simply because they are not giving their whole self to God’s calling. They give everything to work, school, family, and friends, but their spiritual life is continually neglected. Our spiritual life must come first, and from that, grace spills over into every other endeavor. Only those who are diligent, those who are “all in” will continue to grow in their prayer life, their knowledge of the Word, their teaching of it, and ultimately their ministry to others.

Are you all in or only partly in?

Paul said in 1 Corinthians 15:10, “But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but the grace of God with me.” God’s grace was on his life to be an apostle; however, that didn’t mean he could be spiritually lethargic. He worked to complete the work God began in his life, and therefore, the grace of God was not in vain. Sadly, for many Christians, God’s grace is without effect. God gives much grace that is often neglected. He gives every believer power, love, and self-discipline (2 Tim 1:7) and everything needed for godliness (2 Peter 1:3); however, many come up with excuses. They say things like: “I’m not a morning person,” “I don’t speak well,” or “That’s not my gift!” It is easy to toss God’s grace to the side by focusing on ourselves or others instead of our resources in him.

God’s grace is available. Are you using it? Are you working hard to fulfill God’s call? Paul said, “work out your salvation with fear and trembling for it is God who works in us to will and do of his good pleasure” (Phil 2:12-13, paraphrase). Good ministers are progressing spiritually, as they wholly give themselves to their work.

Application Question: Have you had seasons where you were more “all in”—fully absorbed into your spiritual life and ministry? What did those seasons look like? How can you better or more consistently give yourself fully to your calling?

Good Ministers Are Balanced

Be conscientious about how you live and what you teach. Persevere in this, because by doing so you will save both yourself and those who listen to you.

1 Timothy 4:16

Interpretation Question: What does life and doctrine refer to?

Finally, Paul calls Timothy to be conscientious about his life and teaching, and if he did, he would save both himself and those who listened to him. This is probably a summary statement of 1 Timothy 4:6-15—encompassing all the qualities of a good minister. “Life” obviously encompasses everything—his speech, his faith, his love, etc.—and “teaching” includes both what he believed and shared with others. Paul told Timothy to stay away from godless myths and old wives’ tales (4:7) and also to give himself to public reading, preaching, and teaching (v. 13). His life, beliefs, and teaching needed to be guarded.

Paul probably mentions this because ministers are often prone to a dichotomy—a separation between their true life and their beliefs/teaching. In one scenario, the minister preaches and teaches but allows weeds to grow in his own life. He neglects his devotions and his family and children. He allows pride, anger, and bitterness to sprout in his heart. When he does this, he pushes people away from God—leading some to never accept Christ and others to fall away from him. This neglect may also precipitate his own stumbling away from the faith.

For others, they selfishly focus on themselves and neglect teaching. Because of this, many congregations are malnourished. This opens the congregation to a plethora of attacks from the enemy—leading some to fall away from the faith all together.

But again, this doesn’t just apply to pastors but to every minister. Parents must cultivate their spiritual lives and their teaching so they can raise godly children. When they don’t, they endanger their children’s spiritual lives and ultimately their eternal destiny.

When Christians cultivate their life and doctrine, those who watch them daily are inspired either to be saved or to grow in their faith. When they fail at cultivation, others are pushed away, and they also endanger themselves.

Are you cultivating both your life and doctrine? Good ministers are balanced. Their faith and the faith of others depend on it.

Application Question: How can ministers stay balanced by cultivating both their life and doctrine? What makes this difficult at times?

Conclusion

What are qualities of good ministers?

1. Good Ministers Teach with Authority
2. Good Ministers Are Models of Godliness
3. Good Ministers Are Bible-Centered
4. Good Ministers Faithfully Exercise Their Gifts
5. Good Ministers Are Progressing Spiritually
6. Good Ministers Are Balanced

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¹ MacArthur, J. F., Jr. (1995). 1 Timothy (p. 167). Chicago: Moody Press.

² Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 227). Wheaton, IL: Victor Books.

³ MacArthur, J. F., Jr. (1995). 1 Timothy (p. 167). Chicago: Moody Press.

⁴ Accessed 5/18/2016 from http://www.charismanews.com/opinion/44815-while-preaching-billy-graham-once-wrestled-over-what-bible-teaches-son-admits

⁵ MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2093). Nashville: Thomas Nelson.

⁶ Guzik, D. (2013). 1 Timothy (1 Ti 4:11–16). Santa Barbara, CA: David Guzik.

⁷ MacArthur, J. F., Jr. (1995). 1 Timothy (p. 171). Chicago: Moody Press.

⁸ MacArthur, J. F., Jr. (1995). 1 Timothy (p. 171). Chicago: Moody Press.

⁹ Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 116). Wheaton, IL: Crossway Books.

¹⁰ Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 116). Wheaton, IL: Crossway Books.

¹¹ MacArthur, J. F., Jr. (1995). 1 Timothy (p. 177). Chicago: Moody Press.

¹² Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 122). Downers Grove, IL: InterVarsity Press.

¹³ Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 227). Wheaton, IL: Victor Books.

So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts. Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, with a continual lust for more. You, however, did not come to know Christ that way. Surely you heard of him and were taught in him in accordance with the truth that is in Jesus. You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness. (Ephesians 4:17-24)

Why should believers be different from the world?

Often Christians are no different from the world in the way they think, talk, dress, and entertain themselves. Clearly, this was a problem with the Ephesian Christians, as well. Paul writes to them and says that they must no longer live as the Gentiles.

This exhortation to them to be different from the world was particularly important, considering the ungodly culture of Ephesus. John MacArthur shares some very telling insights:

Ephesus was a leading commercial and cultural city of the Roman empire… But it was also a leading city in debauchery and sexual immorality. Some historians rank it as the most lascivious city of Asia Minor… The fifth–century B.C. Greek philosopher Heraclitus, himself a pagan, referred to Ephesus as “the darkness of vileness. The morals were lower than animals and the inhabitants of Ephesus were fit only to be drowned.” There is no reason to believe that the situation had changed much by Paul’s day. If anything, it may have been worse.¹

The temple of Artemis (or Diana) was located in the city, along with thousands of temple prostitutes who promoted her worship. Many in the church at Ephesus previously worshiped Diana and indulged in her immorality. This small, despised community of believers was constantly tempted to compromise and imitate the rest of the pagan world.

Here, Paul teaches them why they must be different. In this study, we will consider four reasons for believers to be different from the world.

Big Question: Why must believers be different from the world according to Paul in Ephesians 4:17-24?

Believers Must Be Different Because God Commands It

So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking. (Ephesians 4:17)

When Paul says, “I tell you this, and insist on it in the Lord,” he is saying the following instruction is God’s command and not his own.

God called believers to be different from the world throughout biblical history. When he called Israel to be his people out of all the nations, he said this to them through Moses:

“Speak to the Israelites and say to them: ‘I am the LORD your God. You must not do as they do in Egypt, where you used to live, and you must not do as they do in the land of Canaan, where I am bringing you. Do not follow their practices. You must obey my laws and be careful to follow my decrees. I am the LORD your God. (Leviticus 18:2-4)

Later, in Leviticus 19:2, he said, “Be holy, because I, the Lord your God, am holy.” Essentially, while the pagan nations worshipped many gods, and were known for promiscuity, dishonest business practices, etc., Israel was called to be different.

In fact, he gave the Israelites over 600 laws to distinguish them from the pagan nations, and also to teach them how to worship him. This applies to us as well. We live in a society that is perverse, ungodly, and full of sin, and we must be different because God commands it. He commands us to be like himself—separate, holy, and righteous.

When Paul calls unbelievers “Gentiles,” he is not referring to their race. Jews used this word in two ways: “first to distinguish all other people from Jews and second to distinguish all religions from Judaism… Gentiles here represent all ungodly, unregenerate, pagan persons.”² The Ephesian Christians previously lived like pagans, but God called them to turn away from that lifestyle.

Similarly, Peter said this to scattered Christians throughout the Roman Empire:

For you have spent enough time in the past doing what pagans choose to do—living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry. They think it strange that you do not plunge with them into the same flood of dissipation, and they heap abuse on you. (1 Peter 4:3-4)

And Paul said this to the Corinthians:

Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. (1 Corinthians 6:9-11)

The Ephesians, Romans, and Corinthians were saved out of a sinful lifestyle to worship the living God, and God called them to not go back. Similarly, many of us were saved out of all kinds of sin: drunkenness, sexual immorality, deceit, pride, rebellion, and selfishness—and we are called to not return.

Is your life different from the world? If not, remember that God delivered you from worldliness so you could know him and live for him.

Application Questions: In what ways has God delivered you from worldliness? How do you guard yourself from falling back into it?

Believers Must Be Different Because the World Rebels against God

So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts. Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, with a continual lust for more. (Ephesians 4:17-19)

Ephesians 4:17-19 is very similar to Romans 1:18-32, where Paul describes the consequences of the pagan world denying God. They suppress the knowledge of God because of sin (Rom 1:18) and therefore live in sexual immorality, homosexuality, idolatry, and all kinds of wickedness (18-32).

This was true of Ephesus. They rebelled against God, and the consequence was a lifestyle of depravity.

Observation Questions: In what ways does Paul describe the world’s rebellion against God, and what do these descriptions represent?

1. The world is futile in their thinking.

Paul says that people of the world live in the “futility of their thinking” (v. 17). The word “futility” means “waste”, “emptiness” or “vanity.” The problem with the world is wrong thinking—wrong thinking about God, which ultimately affects everything else. It affects how people view life, death, success, parenting, marriage, money, etc.

The Greek word for “futility” is translated “vanity” thirty-six times in the Septuagint version of Ecclesiastes.³ Throughout the book, Solomon describes how he tried money, knowledge, women, pleasure, etc., and how everything was “vanity of vanities”—a grasping of the air. This was the version of the Old Testament Paul commonly quoted in his epistles, so he probably chose this word intentionally to describe the vain thinking and pursuits of the world.

Isn’t this a true description of the world? The world tries to find success and happiness through money, education, sex, entertainment, and pleasure, and yet continually find themselves empty. When Solomon described his journey in Ecclesiastes, he called it “life under the sun” (2:17)—essentially, life without God.

As believers, our thinking should be different from that of the world—we need to consider what is above the sun. We must consider God when it comes to education, marriage, success, and purpose. The world’s thought process is vanity—just a grasping of the air—but the believer’s thought process must be saturated with God.

2. The world is darkened in their understanding.

Paul also says that people of the world are “darkened in their understanding” (Eph 4:18). In what ways is the world’s understanding darkened? Paul is primarily referring to the knowledge of God and the things of God. We see this taught throughout Scripture. First Corinthians 2:14 says, “The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.”

To the man without God’s Spirit, a world created by God in seven days is laughable. A life defined and guided by the Word of God is simply a crutch. A God who becomes a man and dies for the sins of the world is utter foolishness. Indeed, the world is darkened in their understanding.

Romans 1:22 says, “Professing to be wise, they became fools.” They worship created things instead of the Creator (v. 25). They exchange natural relationships between men and women for perverse relationships between men and men, and women and women (v. 26-27). They call this wise and progressive, and the biblical view ignorant and archaic. That is the darkness of the pagan world—without God and lacking true understanding.

Now, the pagan world has much knowledge. In fact, the Greek world Paul wrote to in Ephesus was known for their advanced knowledge in philosophy, art, politics, and science. Greek slaves were highly sought after by Romans and other nations as tutors for their children.⁴ The Greeks were academics, and yet Paul calls them “darkened in their understanding.” It is no different today. We obtain degree after degree and have access to unlimited information on the Internet, but our world is still without true understanding because it rejects God.

3. The world is separated from God.

Paul says the world is “separated,” or “alienated,” from “the life of God” (Eph 4:18). In Ephesians 2:1, Paul describes the Ephesians as “dead” in transgressions and sins. Death really means separation. In the same way that physical death means separation of the body from the spirit, spiritual death means separation from God because of sin.

This is the problem with the world. Because God is holy and perfect, we cannot commune with him because of our sin (cf. Heb 12:14). Instead, we are under his wrath (cf. John 3:36, Rom 6:23). It is for this reason that Christ died on the cross for our sins—to pay our just penalty and to reconcile us to God (Rom 6:23).

Because of sin, the world is separated from God and dead to spiritual stimuli.

4. The world is “ignorant.”

The word “ignorant” in the Greek means “without knowledge” (Eph 4:18). It comes from the Greek word from which we get the English word “agnostic.”⁵ The world is alienated from God because they are ignorant of him.

Why is the world ignorant—without knowledge—of God? It is because people reject his revelation. Consider again Romans 1:18-21:

The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse. For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened.

Paul describes two ways God reveals himself to man. He makes himself known through creation. The sun, moon, stars, earth, plants, animals, and humanity all boast of a Creator (cf. Psalm 19:1). They tell us that the Creator is powerful and divine (Romans 1:19). When man worships animals or claims to be God himself, he denies general revelation (revelation given to everyone). If God created the earth, then he must be greater than any created thing. He cannot be a cat, a dog, a cow, or a human. He is divine. That’s what general revelation tells us.

But God also reveals himself to man through the conscience. Romans 1:19 (NASB) says, “because that which is known about God is evident within them; for God made it evident to them.” Many scholars believe this evidence “within” man refers to the conscience. God has given man an innate knowledge of him, and of right and wrong. In Romans 2:14-16, Paul says that the Gentiles, who never received the Old Testament law, will be judged based on their conscience.

God has revealed himself to all, but the world has chosen to reject his revelation. People reject general revelation through creation and the conscience, and also special revelation (revelation given only to specific people) through Scripture and the historical person of Christ. Therefore, the world is “ignorant” by choice. They don’t want to know or obey God. They willfully reject his revelation.

Why do they do this? The apostle John says,

This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. (John 3:19-20)

People reject the light of God that shines through creation, their conscience, Christ, his Word, etc.—because they love sin. That is a description of the world—willfully ignorant of God.

5. The world is hardened and calloused to sin.

Ephesians 4:18-19a says: “They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts. Having lost all sensitivity.”

Paul describes the hearts of unbelievers as hardened and having lost all sensitivity. Kent Hughes says this about the word “hardened”: “The Greek word for ‘hardening’ is porosis, which comes from the word poros, which originally meant ‘a stone harder than marble.’ In our own terms we might call this ‘a heart of stone.’”⁶

“Having lost all sensitivity” can also be translated “calloused.” It literally means to be “past feeling” or “having arrived at a condition of freedom from pain.”⁷ This again refers to a man’s conscience. It bothers him for a time when he rejects God’s law and practices sin, but as he continues to do so his conscience hardens like a rock and he no longer feels convicted. This happens to all of us to some extent when we rebel against God. Eventually, our conscience stops working.

First Timothy 4:1-2 gives an example of this in false teachers. It says,

The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron.

False teachers live hypocritical lives. As they reject God’s ways, their consciences become seared and hardened, and this opens the door to deception by demons and demonic doctrines.

This is what happens to people in the world. Their conscience becomes hard by accepting sin in their entertainment, education, relationships, and other aspects of their lives. They curse, fornicate, lie, steal, and sometimes kill, and yet feel no conviction or pain. And without the protection of a conscience, they are totally susceptible to deception.

Because of this, there are no concrete ethics or absolute truths in the world. What used to be right is now considered wrong and what was wrong is now considered right. The prophet Isaiah says, “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter” (Isaiah 5:20).

To be honest, I hate watching movies where the bad guy wins because it’s really a picture of the direction our world is heading. Bad is good and good is bad. This is also seen in how gangster rappers, who make music about their crimes—selling drugs and killing people—become multi-millionaires because everybody, including Christians, buys their records. Our world is backwards because it has hardened hearts and seared consciences.

6. The world is consumed with sensuality.

As Paul says in Ephesians 4:19, “Having lost all sensitivity, they have given themselves over to sensuality.” “Aselgeia (sensuality) refers to total licentiousness, the absence of all moral restraint, especially in the area of sexual sins.”⁸ It is the “vice that throws off all restraint and flaunts itself.”⁹

Again, this is a picture of the pagan world described in Romans 1:24-27:

Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen. Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion. 

A disregard for God led to the sexual revolution, as the hearts of men and women were given to sexual impurity—degrading their bodies with one another. It also led to what Scripture calls “shameful lusts,” referring to homosexuality—men burning in passion for one another, and women for women. Paul describes the world culture as sexually crazed.

In the Roman Empire homosexuality and bi-sexuality were normal. In fact, I read one historical article that said it was considered strange for a man to prefer one sex over the other. This was normative for the pagan world, as rejection of God leads to sexual immorality and shameful lusts.

7. The world is greedy for sin, and therefore makes an occupation of it.

Ephesians 4:19 can also be translated, “They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity.” The world is “greedy” for sin (the NIV translates this word as “indulge”)—it has an uncontrollable lust for more. This uncontrollable lust leads people to make an occupation of sin.

“Ergasia (practice) can refer to a business enterprise, and that idea could apply here.”¹⁰ When a person starts a law firm, it is called a practice—a business. This also describes our contemporary culture and how it makes a profit from sin. I read that pornography makes more money than the NFL, NBA, and MLB combined in the US.¹¹ It is one of the biggest businesses, if not the biggest, and it’s the same with trafficking, drugs, etc., in many nations. The world practices sin as a business.

Paul essentially says, “Believers, you must live differently than the world because God commands it, and also because the world is in rebellion against God. Don’t live like the world!”

Application Question: What specific characteristic(s) of the world, as described by Paul, jumped out to you and why?

Believers Must Be Different Because They Know Christ

You, however, did not come to know Christ that way. Surely you heard of him and were taught in him in accordance with the truth that is in Jesus. (Ephesians 4:20-21)

Observation Question: What teaching terms does Paul use in reference to Christ in Ephesians 4:20-21 and what do they represent?

The next reason Paul gives for being different from the world is the believers’ relationship to Christ. He says, “You, however, did not come to know Christ that way.” It can be translated literally as, “You did not learn Christ.” This is very unique terminology. James Boice says,

The reason this is “extraordinary” is that the idea of learning a person, rather than a mere fact or doctrine, is found nowhere else in the Greek Bible. Nor has it been found in any other pre-biblical document.¹²

Paul could say that they learned “about” Christ, but he doesn’t. Why not? Because Christianity is a relationship with Christ. This is very similar to Christ’s teaching about salvation in John 17:3: “Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent.” Salvation is knowing God the Father and God the Son.

Paul uses pedagogical (teaching) terms. The phrase “you heard of him” should actually be translated as “you heard him”—”of” isn’t in the original language. This is special. As the majority of these Asian believers had never heard Christ teach in person, Paul is saying that any time they heard Scripture, Christ spoke to them. This is very similar to Ephesians 5:25-27:

Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.

Paul describes Christ washing the church with the Word of God to make it a pure and blameless bride. When does this happen? It happens every time we hear the preaching of the Word of God. It happens when we study and meditate on the Word. Christ is involved in every biblical transmission of Scripture to his people. He is present to give us understanding and to help us apply it.

But this is not all. Christ is the subject, the teacher, and the classroom. We were taught “in him” (Eph 4:21). This refers to our union with Christ, which happens at salvation. First Corinthians 12:13 says that we were all baptized by one Spirit into one body. As believers, we are the body of Christ—forever connected to him. Throughout Ephesians, Paul mentions this reality many times. Believers are the faithful “in Christ” (1:1). We have every spiritual blessing “in Christ” (1:3). We were chosen “in him” before the foundation of the world (1:4). God has given us his grace “in the One” he loves (1:6). “In him” we have redemption through his blood and the forgiveness of sins (1:7). In Christ we have so many wonderful blessings, and it is in this dynamic union that he teaches and changes us day by day.

Finally, Christ is not only the subject, the teacher, and the classroom, but also the truth. Paul says, “Surely you heard of him and were taught in him in accordance with the truth that is in Jesus” (Eph 4:21). Jesus is the way, the truth, and the life; no one comes to the Father but by him (John 14:6). When speaking to Pilate before his death, Christ said he came to “bear witness” to the truth (John 18:37, KJV). There are many ways claiming to be true and the way to God; however, Christ is the truth and the only way to a relationship with God.

Essentially, Christians should be different because they are in the school of Christ. At some point, they became disciples of Christ, and now they daily sit at his feet—listening to his voice and conforming to his image. James Boice adds this about Paul’s reason for focusing on Christ’s training of believers:

It is because in the previous verse he has described the condition of the secular or gentile world as due chiefly to ignorance. He was pointing out that the depravity of the gentile world was due to its willful ignorance of God. The world has hardened its heart against God and so is alienated from him intellectually and in every other way. It follows, then, that when Paul speaks of the difference Jesus makes he does so in exactly parallel terms. The world is ignorant of God, but Christians have come to know him. The secular mind is hostile to Christ’s teaching, but the believer joyfully enrolls in and continually makes progress in Christ’s school.¹³

Application Question: How should we apply the reality of the teaching we receive from Christ?

1. We must be eager learners.

Our Savior wants to teach us, and therefore, we must wake up every morning ready to learn. When young Samuel heard God speak to him, Eli, the high priest, told him to say, “Speak, LORD, for your servant is listening” (1 Sam 3:9). We would do well to say the same thing to our Lord every day. Speak, LORD, your servants are listening.

Are you an eager leaner?

2. We must be obedient learners.

James said, “Do not merely listen to the word, and so deceive yourselves. Do what it says” (1:22). What are they deceived about? They are deceived about their faith. They are not truly Christ’s disciples. Only those who hear and obey God’s Word are truly born again. Christ says, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven” (Matt 7:21). Only those who do the Father’s will enter the kingdom of heaven.

Are you an obedient learner?

Application Questions: What have you been learning recently in the school of Christ? Is Christ calling you to make any changes to be a better student?

Believers Must Be Different Because They Are New in Christ

You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness. (Ephesians 4:22-24)

Paul explains some lessons every believer learns in the school of Christ. He says,

You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness. (Ephesians 4:22-24)

When Paul uses the phrases “put off” and “put on,” these were commonly used of taking off or putting on clothing (cf. Acts 7:58). There is some controversy about the interpretation of this passage. Some believe these phrases should be interpreted as commands (as in the NIV), and others believe they should be in the past tense. In my study, I’ve found that most commentators, including John Stott, Martin Lloyd-Jones, and John MacArthur, believe they should be translated as past tense since the verbs are in the “aorist middle.” Because of this, the Holman Christian Standard Bible translates the passage like this:

You took off your former way of life, the old self that is corrupted by deceitful desires; you are being renewed in the spirit of your minds; you put on the new self, the one created according to God’s likeness in righteousness and purity of the truth. (Ephesians 4:22-24 (HCSB))

If this is true, Paul is describing the new identity of believers. When Christ saves us, we become new creations in him—old things pass away, and all things become new (2 Cor 5:17). We are born again through the Spirit of God.

Observation Question: How does Paul describe the changes in believers?

1. Believers put off the old self.

The “old self” refers to what believers were before salvation. It refers to the sinful life we lived before following Christ. When born again, our old self (in the sense of its power over us) dies. Romans 6:6-7 says, “For we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin—because anyone who has died has been freed from sin.” On the cross, Christ crucified our old self so that it might be done away with.

Well, why do we still struggle with sinful urges, some might ask. The answer is that we still have a sin nature; however, its power over us has been broken. Before, we sinned and lived like the world because we had to—we were slaves to our urges. But now we are not slaves of sin, but of Christ and righteousness (cf. Rom 6:13, 18).

This is important to understand when one feels bound to some habitual sin, addiction, or stronghold. Christ is our abolitionist. He has set us free. John 8:34 and 36 says, “Everyone who sins is a slave of sin… but if the Son makes you free, you are free indeed.”

Paul wants believers to understand their freedom. Since they previously were slaves of sexual lusts, lying, selfishness, and discord as unbelievers, why would they run back to their slave master after being set free? We should enjoy our freedom in following Christ, and not run back to slavery to sin, the world, and the devil.

2. Believers received a new mind.

Paul says, “to be made new in the attitude of your minds.” “The word new (kainos) does not mean renovated but entirely new—new in species or character.”¹⁴ First Corinthians 2:16 says, “But we have the mind of Christ.” In salvation, we repent of our former ways and choose to follow Christ. “Repentance” really means “a change of mind.” God gives us the mind of Christ—a desire to follow and obey God.

However, this does not remove the need to continually renew our minds. Romans 12:2 says: “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.” John Stott says this about the renewal of the mind: “If heathen degradation is due to the futility of their minds, then Christian righteousness depends on the constant renewing of our minds.”¹⁵

Application Question: How do we renew our minds?

Philippians 4:8 says, “Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.”

In order to think on what is good and thereby renew our minds, we must do two things:

• We must reject the ungodly.

This is where many Christians fail. It is not that they don’t think on what is good; it’s that they still think on and enjoy the bad. This includes ungodly music, books, TV, and conversation. We renew our minds by rejecting what is ungodly.

• We must think on the godly.

Whatever we think on, we will eventually do. The world lives in an ungodly manner because of the “futility of their thinking” (Eph 4:17). However, believers live godly lives by redeeming their minds from the foolishness of the world. They develop a biblical worldview by meditating on and obeying God’s Word.

3. Believers put on the new self.

Peter says believers participate in the Divine nature (2 Peter 1:4). God not only gives us a new mind at salvation, but also his very nature, including new affections and desires. Jonathan Edwards calls these “religious affections.”

True believers desire the Word of God, and God’s righteousness. Jesus says, “Man does not live by bread alone but by every word that comes from the mouth of God” (Matt 4:4). We desire God’s Word and the righteousness that comes from obeying it. Christ says, “Blessed are those who hunger and thirst for righteousness for they shall be filled” (Matt 5:6). True believers desire to see people saved, discipled, and daily conforming to God’s image. They have a new self—a new nature from God.

Paul says, “the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control” (Gal 5:22-23). These will be in our lives to some extent if God’s Spirit lives in us.

However, with all this said—believers having put off the old self and put on the new self, and also having a new mind—we still need to apply these realities daily. Colossians 3:9-10, a parallel passage, says: “Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator.”

Paul emphasizes this in the following verses and throughout the rest of Ephesians. In 4:24, he says we were “created to be like God in true righteousness and holiness.” Every day we must make it our aim to fulfill God’s original purpose in saving us—to be like him. We must get rid of sin, renew our minds, and practice righteousness.

Do you know your new identity? We must be different from the world because of how Christ changed us. We are new—created for righteousness (Eph 2:10).

Application Questions: Why is knowing our new identity in Christ so important? How is God calling you to apply your new identity today?

Conclusion

Why should believers be different from the world?

1. Believers must be different because God commands it.
2. Believers must be different because the world rebels against God.
3. Believers must be different because they know Christ.
4. Believers must be different because they are new in Christ.

Copyright © 2016 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the Holy Bible, New International Version ®, Copyright © 1973, 1978, 1984 by the International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NASB) are from the NEW AMERICAN STANDARD BIBLE®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972,1973,1975,1977,1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked KJV or AKJV are from the King James Version or Authorized (King James) Version of the Bible.

All emphases in Scripture quotations and commentators’ quotations have been added.

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¹ MacArthur, J. F., Jr. (1986). Ephesians (p. 166). Chicago: Moody Press.

² MacArthur, J. F., Jr. (1986). Ephesians (p. 165). Chicago: Moody Press.

³ Accessed 9/8/2015 from https://bible.org/seriespage/lesson-30-how-not-live-ephesians-417-19 

⁴ MacArthur, J. F., Jr. (1986). Ephesians (p. 168). Chicago: Moody Press.

⁵ Accessed 9/8/2015 from https://bible.org/seriespage/lesson-30-how-not-live-ephesians-417-19

⁶ Hughes, R. K. (1990). Ephesians: the mystery of the body of Christ (pp. 140–141). Wheaton, IL: Crossway Books.

⁷ Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of Ephesians (Vol. 7, p. 210). Grand Rapids: Baker Book House.

⁸ MacArthur, J. F., Jr. (1986). Ephesians (pp. 170–171). Chicago: Moody Press.

⁹ Hughes, R. K. (1990). Ephesians: the mystery of the body of Christ (p. 141). Wheaton, IL: Crossway Books.

¹⁰ MacArthur, J. F., Jr. (1986). Ephesians (pp. 171–172). Chicago: Moody Press.

¹¹ Accessed 9/8/2015 from http://abcnews.go.com/Primetime/story?id=132001

¹² Boice, J. M. (1988). Ephesians: an expositional commentary (p. 160). Grand Rapids, MI: Ministry Resources Library.

¹³ Boice, J. M. (1988). Ephesians: an expositional commentary (p. 161). Grand Rapids, MI: Ministry Resources Library.

¹⁴ MacArthur, J. F., Jr. (1986). Ephesians (p. 178). Chicago: Moody Press.

¹⁵ Stott, J. R. W. (1979). God’s new society: the message of Ephesians (p. 178). Downers Grove, IL: InterVarsity Press.