Timothy I - Expositional Study
THEMSELVES FIRST TRAINING FOR THE SKIES

Scripture Reading: 1 Timothy 3:1-16 (KJV)

Introduction
An old hymn from England, titled "O Thou Who Makest Souls to Shine", has these lines:
"Themselves first training for the skies, They best will raise their people there." This is how it is in our passage, dealing with leaders in the church. It teaches that if these leaders are going to lead others to Jesus Christ, they must themselves be led by Jesus Christ.

In verse 1, Paul opens with "This is a true saying, if a man desire the office of a bishop, he desireth a good work". However, “the office of a bishop” is not to be confused with today's bishopric. The bishop's in Timothy's day did not wear gaiters or a shovel hat. Yet, in the first century it was a position of responsibility and often danger. That was what gave it its particular character as "a good work", and made it something to be "desired". By the way, the word rendered thus has a considerably stronger connotation. It indicates not merely a passive waiting for, but an active reaching for – an eager coveting. In the early church it was not the easy posts, the placid positions that were sought after, but the hard and even perilous jobs. It is a striking example of the enthusiasm of those first believers that many of them actually coveted martyrdom; while too many of us often curl up at the first sight of opposition.

In the light of all its heavy responsibilities, what are the special qualifications for such an office? Remember that Paul is particularly stressing these things to Timothy, so he will know how to lead the congregation, also that much of what he says is applicable to any kind of Christian life and service. Therefore, let us briefly examine it part by part.

"Blameless" – without reproach, i.e., giving no one just cause to point the finger of scorn or rebuke. Of course, there will always be those inimical or irresponsible people who will abuse the best of men. Even the best leaders of the flock sometimes suffer criticism. But, the point to determine is whether it is just criticism or not. That should be our first reaction to any criticism of our work for the Master. Not to fly into a rage, not threaten to leave the church, not to answer back; but first, is the accusation true? If not, let us seek God's grace to amend it; if not, then we can assuredly afford to ignore it. That's it, whether a bishop or ourselves, see that there is no cause for reproach for any of our sayings or doings. The world is always ready to catch a Christian, if it can. Therefore, let us always be on guard.

"The husband of one wife"
Preachers and teachers, along with various scholars have argued so much among themselves about what Paul meant that for many average students of God's Holy Word it has become difficult to understand Paul's meaning. Perhaps just taking the inspired Word of God offered by the apostle exactly as it reads will make it easier – "...one wife", not two or three or more. After all, if a Christian had more than one wife during this period in history it would have scandalized the body of Christ, as it would today. One thing we may be sure of, neither Paul nor the Holy Spirit who inspired him would teach anything that in any way would weaken or loosen the sanctity of the marriage vow. This sacred matter is one of the major things to be guarded by bishops in the body of Christ – the bishop himself must be the first to observe and exemplify it.

"Vigilant" – here we are on sure ground. "Be vigilant, because your adversary the devil, as a roaring lion, walketh about" (1 Pet. 5:8) – not only as the lion, for "we are not ignorant of his devices...for Satan himself is transformed into an angel of light" (2 Cor. 2:11; 11:14). In so many ways, sometimes startling sometimes subtle, he seeks to undermine or overthrow the unwary. Perhaps his chief onset is still to throw doubt upon the Word of God, as in the first days when he told Eve, "Yea, hath God said?" (Gen. 3:1). He fears it, as we see in our Lord's use of Deuteronomy in Matthew 4:4, 7. One of Shakespeare's characters says, "The devil can quote Scriptures to his purpose". But he generally quotes it wrong, as in Matthew 4:6. This is why, when the sowers of false doctrine quote the Bible supporting their claims, it is so important to be on the alert against their "wresting the Scriptures" (2 Pet. 3:16) – tearing texts from their contexts. One of the gravest responsibilities laid upon a bishop is that he be vigilant against all unscriptural teaching, and all attacks of the evil one, both open and secret. Indeed, all believers are to be wary.

"Sober" – This word is not referring to bishops getting drunk. While Timothy was advised to take "a little wine" medically (1 Tim. 5:23), still we must ever be alert to the fact that a "little" can so easily grow into much, if we are unwatchful. No doubt, there have been a few drunken bishops and when that happens one can say with certainty, "Corruption of the best is the worst". However, this word has nothing to do with that failing. A reference to this comes in the next verse. We will readily grasp the significance of this word if we render it "sober-minded".

It pictures a man of calm, unimpassioned mind, collected, unexcitable, and well composed. Such a man, such a bishop will not speak rashly; will be a person of sound judgment; will be master of himself and his situation. This is a commendable quality in one who is called to exercise any sort of leadership among men.

"Of good behaviour" – A bishop must not only talk well, but walk well. Isn't this incumbent upon all of us? One is reminded of David's resolution, "I will behave myself" (Ps. 101:2). Actually, there are two sides to the Gospel, i.e., the believing side and behaving side. A bishop, then, is to practice what he preaches. There is to be no manner of inconsistency between what he says, what he does, and what he is. Often godly conduct has proved efficacious when earnest exhortation fails. A young Christian was asked, "Under whose preaching were you converted?" he replied, "It wasn't anybody's preaching, it was my mother's practicing." It is frequently that way. We should never disparage preaching; no one can do that who has 1 Corinthians 1:21 in mind. Paul will press this part of a bishop's duty later; but for the moment he stresses the ministry of life, as backing up the ministry of lip. The story is told of a doctor who met an old friend from college. The friend said, "Don't you have a brother? What are you both doing these days?" The doctor said, "Yes, I have a brother. He preaches and I practice." The faithful servant of God displays a combination and co-operation of both.

"Given to hospitality" – There is a surprising emphasis in the New Testament regarding this ministry among Christians. There is no doubt that for those in a position to exercise it this is a most fruitful form of Christian service. But we must remember that the injunction carried a peculiarly important onus in the early church. Such was the deep cleavage regarding the manner of life between Christians and unbelievers. In those early days, a travelling believer would most likely not be accepted in the home of an unbeliever. Therefore, it was essential that disciples of the Master should go out of their way to care for one another in this fashion whenever the need arose. So, as soon as she opened her heart to the Lord, Lydia of Philippi opened her home to Paul and Silas (Acts 16:15, 40). A bishop's home should be a hive of hospitality.

"Apt to teach" – Instruction, on the positive side and refutation, on the negative side: two aspects of this teaching ministry; each as essential today as in Timothy's day. Much false teaching abounds everywhere. Paul's method of counteracting it is by true teaching. In the first century, there was a variety of spiritual gifts for the well-being of the body of believers. Some had the special gift of apostleship, some prophesying, some evangelism, some that of shepherding, and some teaching them in the faith (Eph. 4:11-12). So that instead of remaining baby-Christians, tossed about with any prevailing wind of cunning heretical teaching, they may become full-grown Christians, able to stand firm, anchoring others.

"Not given to wine" – The word implies not sitting over wine, not behaving ill at wine, not becoming quarrelsome over it. A bishop must be careful to avoid any such habit. If he is a slack leader his flock will probably follow. For their sakes, as well as his own, he must forego any inclination to this fault. A Christian leader has to set a higher standard for himself in all things.

"No striker" – The idea is that he is not to be a violent man, not combative, or pugnacious "with hand or tongue". Some tongues are deadly weapons, a fire, a beast, a poison (James 3:5-8). Each of us needs to constantly use the Psalmist's prayer, "Keep the door of my lips" (Ps. 141:3). Harmful speech is generally hasty and unpremeditated. In other words, it just slips out, but still the hurtful thing is done. Oh, to have the gift of recall. A Christian is not among those wicked people who say, "Our lips are our own: who is lord over us?" (Ps. 12:4). God is Lord over us and our lips are not our own. We are accountable to Him for all our words, deeds and thoughts. A bishop is not to be characterized by violent speech, violent temper, or violent action. The gentle Timothy was not likely to be a "striker", but the Holy Spirit caused it to be placed in the Word of God for the benefit of all leaders in spiritual things. There is always a possibility that those who have the talent to lead can become aggressively impatient with those who cannot.

"Not greedy of filthy lucre" – Money is not evil in and of itself; some moneyed men have been, and are, godly men. Consider Abraham in the Old Testament, Joseph of Arimathaea in the New and others since. It becomes evil only when it is ill-gotten, or ill-spent. Then is it "filthy" lucre. Are we surprised that it is needful to warn against this, as well as these other wrong things? We must remember that these early Christians had just come out of the world where such evils were rife. A specifically Christian conscience was just beginning and things which, in their old unconverted days, were quite natural were scarcely yet regarded with the significance that they later acquired. Paul will soon say something about "the love of money" (1 Tim. 6:10). Presently, he is concerned about warning his young friend and all leaders in the body of Christ against the all-too-common sin of avarice. Gold can be a god-send; but, beware it can also be devil-bait. Remember Judas who "had the bag", and helped himself (John 12:6).

"Patient" – "Forbearing" is the better rendering: a quality of mind and heart that makes allowances for slowness, awkwardness, even rudeness, in others. Such an attitude of gentleness may have much to put up with, but it will win in the end – and it will have the incomparable advantage of not only winning the point, but also winning the man; whereas positional pomposity, while gaining the argument may strangle the allegiance. "Let patience have her perfect work" (James 1:4), is the inspired rule. This is one recommendation that all bishops should put into practice – an overbearing personality defeats its own ends.

"Not a brawler" – This appears to naturally follow the previous quality, for the point here is that he is to be a "peaceable" person: not peace at any price, but peace at every possibility. "First pure, then peaceable" (James 3:17) is the Scriptural order. While bishops, like the rest of us, are to "earnestly contend for the faith once delivered " (Jude 3), they are not to be contentious men. They must be on guard against stirring up strife by any word or action. A bishop's invariable counsel to his flock is, "be at peace among yourselves."

"Not covetous" – The last of the Ten Words, "Thou shalt not covet" (Ex. 20:17), is not the least important of them. It is probably true to say that more evil results come from covetousness than from almost any other sin. Although the actual word Paul uses here means money-loving, the application may be made to coveting in any form – to covet any possession or any position not our own is to lay ourselves open to all kinds of virulent temptation, in order to secure the thing we so strongly desire. Oh, to learn, with Paul, "I have learned, in whatsoever state I am, therewith to be content" (Phil. 4:11).

"One that ruleth well his own house" – A man who is called to be a bishop or elder is truly under God, who is the real Head of the house. One learns this work by success in leadership on a lower plane. If he is not able to govern his own house, he can scarcely be expected to govern the Household of God. Today, few families are governed by the twin-rule of devotion and discipline; but all should be and success in this lesser sphere is splendid training for a bigger spiritual responsibility. Ruling well a family is also important for the sake of children. For good or ill, the deepest influence in a child's life is normally the home – nothing is more likely to instill proper ideas of life, proper principles of behavior, and proper ideals of ambition than what is taught and learned in the home by way of precept and practice. What a bishop does for his own children is calculated to help him greatly in dealing with spiritual children in his enlarged oversight.

"Not a novice" – No one is to be appointed an Overseer who is still a beginner – a "neophyte", a recent convert. The position calls for older men of experience, truth, example, service, righteous struggle, and spiritual leadership. There have been and are exceptions; some younger men have entered successfully into such a position – Timothy himself was a younger man, yet he was entering a leadership role at Ephesus. Still, some of us with all our admiration and esteem for the qualities and gifts of younger men, look for that touch which comes only from experience and age. As for the "novice", eminence is more likely to engender within him the sin of pride, the very thing for which, it seems, the devil fell into condemnation.

"The office of a deacon" – As we learn from Acts 6:2-3, this was appointed, to deal with the material side, the "business" affairs of church life. Even so, very high spiritual quality is demanded of deacons. They are to be men full "of the Holy Ghost" and "wisdom". Remember, this group of men included such flaming evangelists as Stephen and Philip. Ever since, the church has often been indebted to deacons for great spiritual aid and faithfulness. Still, it does seem that material aspects are their particular department, though some bishops, especially today, are not lacking in financial and business abilities. What are the stated qualifications for deacons? For the most part, they are the same as those of bishops and elders and therefore, do not call for any reiteration of treatment. But we need to consider one or two things that are mentioned, pertaining especially to deacons.

"Grave" – Seriously minded, an absence of flippancy. There is danger in the rather joking use of spiritual things such as Bible stories and Christian matters. Make no mistake about it, the Christian life is meant to be happy. Christians are not intended to dwell in a miserable hiatus of dull negativism, but, nevertheless, it is a sacred and solemn life and is not to be conceived of with unbecoming levity. A proper gravity is no foe to a happy spirit. But it is opposed to a shallow jocularity, which is an ill-match with the responsibilities of deacons.

"Not double-tongued" – A double-tongued man makes different representations to different people about the same thing. A double-tongued man or woman says one thing, but means another – accommodating one's opinion to one's company." This kind of thing, reprehensible in any of us, is particularly detrimental in the work of a deacon, whose duties call for straight dealing and decided speech. Let us live so that everyone we meet and come to know develops faith in us, that if we say something, we mean it; if we promise a thing, we keep it; if we understand a thing, we carry it through. Can our friends say of us, "His word is his bond"? A Christian's word must be his bond in all things, in every way. Beware the snare of falling into this common attitude of today, i.e., what we say shall be agreeable, popular and acceptable, even though it might be slightly untrue.

"A pure conscience" – Though that is of deep importance, still, it is not enough that a deacon or any other believer hold the mystery of the faith in an orthodox fashion. He must be "proved" or tested to see that his life is blameless, that his conscience is clear before God and other Christians. Handling monetary things as he does, the deacon must be meticulously careful that he does not deviate, even the slightest fraction, from the straight and upright. Some Christian business men have found themselves in serious situations, not from criminal intention, but from careless inattention to doubtful detail. Paul has already cautioned against levity, now it is laxity and loyalty to God. In this regard, as in all others, let us follow Paul in his confession before Felix, "Herein do I exercise myself, to have always a conscience void of offence toward God, and toward men" (Acts 24:16).

"Even so...their wives" – A deacon whose wife lacks the qualities required of him, should not be chosen. She should sustain an active relation to his office, and by her work increase his efficiency. However, by frivolity, slander, or intemperance she brings him and his office into disrepute. This office-bearer's wife must be "faithful in all things", in her home, in her personal character, in her husband's support. We should here underline the fact of what joy it is when husband and wife are in complete and happy accord in the service of the Lord. Truly, in that case, "two are better than one" and if they have a child also in the work of the Master, then the "threefold cord is not quickly broken" (Eccl. 4:9, 12).

"A good degree" – This, of course, is not a University degree; "a good work" (v. 1), "good behaviour" (v. 2), "a good report" (v. 7), and now "a good degree" (v. 13). The word really means, "a good standing", as the Revised Version renders it. We could also say, "a step up". Remember Psalms 120-134 is entitled, "Songs of Degrees" and it has been suggested they were appointed to be sung as the pilgrims went up the steps to the Temple. In 2 Kings 20:11, the "shadow" of the sundial of Ahaz returned backward ten "degrees", perhaps referring to the Temple steps. Having earned promotion in the service of his Lord, we can be certain that a faithful deacon will have a good step up. Because of unfaithfulness, sometimes servants of God have to step down from the high prominence they once held in God's work. Let us grasp the solemn fact that however high one might go in holiness and service he shall never get beyond the need for earnest watchfulness. Our chapter closes with a few words about how Timothy is to discharge his work, concluding with a brief reference to the Messianic office.

How utterly majestic is this statement, the Messianic office. How breath-taking the phrases, in spite of their simplicity. They have the rhythm of a hymn and the form of a creed – an epitome of doctrine concerning our Lord Jesus Christ. Ponder the great truths, clause by clause. Actually, the divine Name does not appear in any of the most ancient Manuscripts, which all begin the passage with "Who", or "He Who". But if the word is not there, the fact of His Deity is implicit throughout.

"Manifest in the flesh" – His eternal existence is understood. He did not begin at birth, any more than He ended at death. Bethlehem was the point at which He showed Himself to man. In order to fulfill the blessed mission on which He was to embark, "a body hast Thou prepared Me" (Heb. 10:5); and in that human body He made His appearance among us on earth. "The life was manifested, and we have seen it...that eternal life, which was with the Father, and was manifested unto us" (1 John 1:2). That Form, whose feet trod the ways of Galilee and the waters of Gennesaret, was the same Form (Dan. 3:25) that walked in the fire to rescue the three – now come down to again "deliver" from the fire. Here then, in such simple terms, is stated the amazing fact of the Incarnation of the Son of God.

"Justified in the spirit" – The chief purpose of His "manifestation" was that He might die. His last words were "Father, into Thy hands I commend My spirit" (Luke 23:46). At the cross, He "was delivered [because of] our justification" (Rom. 4:25). Because He had accomplished the means of our justification, which was what He came to do. In offering His spirit even unto death, by signifying His acceptance of the sacrifice by raising Him from the dead, God justified His action. He was "declared to be the Son of God with power [the acknowledgement of the efficacy of His saving power] according to the Spirit of holiness by the resurrection from the dead" (Rom. 1:3).

"Seen of angels" – Doubtless, angels had watched His departure to the earth, watched with wonder His human growth from childhood to manhood, watched with bated breath His battle-royal in the wilderness, watched with delight as He went about doing good, watched over Him when His disciples could not watch with Him in the garden, watched as "the winged squadrons of the sky" for the signal that never came to rescue Him from infamous arrest, watched with veiled faces throughout the excruciating hours of Golgotha – all this and more. But, in this creedal sequence, probably the reference is to the arrival of the angelic warders, sent by the Heavenly Governor to open the prison-door of death, seeing that having completed His sentence it was no longer "possible that He should be holden of it" (Acts 2:24). They were the first to see "the Living One, that was dead" (Rev. 1:18). Not until afterward was He seen of men; of Mary and the women; "of Cephas...of the twelve...of the five hundred...and last of all...of me also" (1 Cor. 15:5-8). What joyful tidings would those "angels" take hack to their fellows, awaiting news of the success of their mighty errand to the Tomb.

"Preached unto the Gentiles" – Or rather unto the nations for this news was not for Jews only, but for all people throughout the world. The promulgation at Pentecost (Acts 2:8-11) was followed by propagation at large. It should be noted that the tidings were not of an extraordinary "it", but of a wonderful "Him"; not a thing not a movement not an experience but a Person. It is "He who...was preached"; for it is He who in Himself is the Gospel; Christianity is Christ. This commission to preach Him is also laid upon us, as well as on those early disciples. To refrain from that blessed duty is criminal selfishness. Withholding the water of life from souls dying from thirst is plain disloyalty. Refusing His order to "go" is disobedience and makes for spiritual ill-health of those who only take in, never giving out.

"Believed on in the world" – For, "your labour is not in vain in the Lord" (1 Cor. 15:58); and "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him" (Ps. 126:6). This "Word of Life" is precious seed indeed and while in some there is no response, in others there is full result. Thank God He is believed on down through the ages, all over the world. Mark that preposition: it is not believed about, acceptance of the historical fact; neither is it believed in, acknowledgment of the spiritual power; but it is believed on, abandonment to the personal Savior, Jesus Christ. "A great multitude, which no man could number, of all nations, and kindreds, and people, and tongues" (Rev. 7:9) have come to believe on Him. The question for the ages is this: have we come to believe on Him? At each point of time, perchance, only a small minority, "few there be" (Matt. 7:14); always a "little flock" (Matt. 12:32). Yet, in the eventual aggregate such a vast multitude of wondering, worshipping souls.

"Received up into glory" – Is this not out of proper order: did not His ascension precede the preaching and believing? Yes, but the commission to preach, whose fulfillment and fruit are in those previous phrases, was given immediately before His being received up (Mark 16:15-16; 19; Acts 1:8-9). Can you imagine the joy with which He was welcomed back to Glory? Can you enter into the joy with which His disciples bade Him farewell (Luke 24:51-52)? A joy that had its roots in a certain understanding of what His ascension means to Him and what it means for those who believe on Him, and who therefore, as Paul is careful to point out to the Ephesians (2:5-6) are, by His grace and through our faith and obedience, united to Him – identified with Him in it all.

Conclusion
The proclamation of this Messiah, who came and who is coming again (1 Tim. 6:14), is the blessed ambition of bishops and deacons and of us all – ourselves "first training for the skies".

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