Philemon 1

Philemon 1:1

Women

1 Timothy 2:9. After the particular commandment for the men as a group a particular commandment for the women follows now, also as a group. The word “likewise” with which Paul starts to address the women, refers to ‘I want’ in 1 Timothy 2:8. The phrase is therefore: ‘In like manner I want …’ He doesn’t mean that the women ‘should pray in like manner’. No, he wants that the women also deliver a contribution to the testimony to God in the world. The men are to deliver an audible contribution. Regarding the woman Paul says that her appearance ought to be a visible contribution.

When Paul starts talking about women’s appearance, no fashion prescription follows. He wants to tell her that the power of her testimony lies in her appearance and her conduct. The point here is that there should be a consistency between her apparel and her Christian character and testimony. This concerns the radiance she has not only in the gatherings, but also in public life.

In that context there are two significant characteristics: “modestly” and “discreetly”. The Christian woman ought not to want to draw attention to herself. She could do that “with braided hair and gold or pearls or costly garments”. You do not read a prohibition on braiding of the hair or wearing gold or pearls or costly clothing. What she must not do is draw attention to herself through these things. The long hair is her glory (1 Corinthians 11:15) and it is shameful if she has her hair cut off (1 Corinthians 11:6), but it is just as much an anti-testimony if she spends a lot of money and time on braiding her long hair in all kinds of artful hair braiding, in order to show off with it.

1 Timothy 2:10. After having dealt with the things that should not characterize her appearance we hear about the things that are proper for her, namely, “good works”. These are works that come forth from faith. They are a fruit of the new man (Ephesians 2:10). They are beneficial to their character and others experience the benefit of it. Examples of women who have done good works you find in Mary (Matthew 26:7-10), Phoebe (Romans 16:1-2), Lydia (Acts 16:14-15) and Dorcas (Acts 9:36-39). You also read about women who served the Lord with their goods (Luke 8:2-3).

Paul is addressing “women making a claim to godliness”. He can expect them to have a conduct that suits to their confession. Doctrine and life should be in harmony, otherwise false notes will be heard in life. If you as a Christian woman make a claim to Godliness, if you say that your heart is filled with reverence for God, it ought to be seen in your clothing and deeds.

1 Timothy 2:11. After the general conduct of the woman in public as a testimony to God, Paul then says something about her conduct toward the man. He starts by saying that she should be ‘quiet’. You should also see this in the context of performing in public (cf. 1 Corinthians 14:34) and not in the context of personal conversations or in the domestic environment. By nature women will not predominate. But the spirit of the world certainly doesn’t pass by the Christian woman either, encouraging her to do come forward and assert herself.

Also the attitude and mind “with entire submissiveness” will not find approval in the world. However, the point is not how the world values something, but how God values it. Through her submissiveness it becomes clear that her being ‘quiet’ is not a sign of bitterness or bondage, but that it comes from a willing acceptance of and living in an atmosphere that is given to women by the Scripture. It is not about subjection to the man but to the truth of the Scripture. That’s what will make her want “to receive instruction”. She will want to listen and pay attention to take in everything that serves her spiritual growth and blessing.

1 Timothy 2:12. Then a new apostolic commandment is to be heard in the words “I do not allow” with regard to the behavior of the woman at public occasions. The commandment implies that the woman is not supposed to have the role of a teacher and she is not supposed to have authority over a man. The prohibition on teaching is general and applies also in situations where there are only women. She is certainly allowed to prophesy, as long as she covers her head (1 Corinthians 11:5), for that is the application of the truth of God’s Word in daily life. She is also allowed to teach “what is good” (Titus 2:3-5).

A woman is also not permitted to exercise authority over a man. If a woman exercises authority over a man, then the roles that God has established, are being reversed. Teaching and exercising authority are not permitted to her.

The power of her testimony lies in her remaining “quiet” (cf. 1 Peter 3:1-6). The phrase started in 1 Timothy 2:11 with ‘quiet’ and ends here in 1 Timothy 2:12 with ‘quiet’. This does put a special emphasis on it. By the way, men may ask themselves why women ultimately want to teach and exercise authority. Is it because men do not take up their responsibilities?

1 Timothy 2:13-14. In these verses Paul gives two reasons for the command of 1 Timothy 2:12. He finds those two reasons at the very beginning of the Bible. Then God determined things and things happened that He ordered to be documented in His Word, so that reference could always be made to them. The Lord Jesus also refers to the beginning when He is questioned about the man-wife relationship (Matthew 19:3-4).

The first reason that Paul gives for his commandment is the ranking in which Adam and Eve are created (1 Timothy 2:13). Adam, the man, was the first independent living creature with a specific commandment. Only when God had everything in order, with regard to creation and the task of Adam, He created Eve. This is how He determined the feminine to be dependent on the masculine.

As second reason Paul mentions the fall of man (1 Timothy 2:14). The order of creation shows how God has determined it. The fall of man shows the character of the man and the character of the woman. The woman is easily to be tempted. Leading up to the fall of man Adam did not play the main role. Satan did not address him. He certainly was dragged into the tragic event, but not as a result of temptation. The man considers things in a more rational way than the woman and is therefore more fitted to teach.

That the woman is not to teach is not because she would be more credulous than the man. The point is that when she teaches she abandons her place and the consequences are then disastrous, as it appeared at the fall of man. The fall of man doesn’t show her credulity, but the abandoning of her place as woman. This is how she distorted the Divine order and Adam accepted with open eyes her leadership with the disastrous consequences.

God has determined the woman to be dependent on the man. Her attitude toward the man is that of “someone weaker” (1 Peter 3:7). The devil found an access to deceive her by appealing to her feeling and “the woman was deceived” (2 Corinthians 11:3). It is for a good reason that John addresses a woman in his second letter that is about false teachers (2 John 1:1). She has to be careful not to be deceived.

Eve crossed the border that God had drawn around her. She “fell into transgression” literally means that she ‘crossed a border’. Man and woman are under God’s protection as long as they remain within the borders that God has set for them.

1 Timothy 2:15. The section of the woman ends with an exceptional expression of God’s grace that can only be experienced by the believing woman. Since the fall of man, which happened due to her, God connected pain and sorrow to the giving birth to children (Genesis 3:16). Nevertheless there is a way for her to be preserved through the bearing of children. However, there is the condition “if they continue in faith and love and sanctity with self-restraint”. This refers to the atmosphere she entered when she came to faith. Her ‘self-restraint’ means that she continues to think sound about this atmosphere and that she doesn’t allow to be tempted to take again a place that is not fitted to her.

This is not all that is to be said about this last verse. It has been noted that this verse is one of the most difficult verses of the New Testament to explain. This verse causes to raise questions which cannot be simply responded to. Consider a lot of Godly women who were not preserved through the bearing of children, but died. And what about women who cannot bear children or who remain unmarried.

Paul is giving a general instruction here, with a view to the particular place that is given to woman by God in creation. As a counter balance to what is previously said, Paul wants to make the woman realize why God has created her. She finds the meaning of her life in the fulfillment of God’s goal for her: her role as woman and mother. Therein she is supposed to find her greatest satisfaction and not in taking over the role of the man.

It is certainly true that God also has a plan for the childless woman (cf. Isaiah 54:1) and for the unmarried woman (1 Corinthians 7:34), but that is not the point here.

Now read 1 Timothy 2:9-15 again.

Reflection: Where do you recognize the power of the woman’s testimony?

Philemon 1:2

Women

1 Timothy 2:9. After the particular commandment for the men as a group a particular commandment for the women follows now, also as a group. The word “likewise” with which Paul starts to address the women, refers to ‘I want’ in 1 Timothy 2:8. The phrase is therefore: ‘In like manner I want …’ He doesn’t mean that the women ‘should pray in like manner’. No, he wants that the women also deliver a contribution to the testimony to God in the world. The men are to deliver an audible contribution. Regarding the woman Paul says that her appearance ought to be a visible contribution.

When Paul starts talking about women’s appearance, no fashion prescription follows. He wants to tell her that the power of her testimony lies in her appearance and her conduct. The point here is that there should be a consistency between her apparel and her Christian character and testimony. This concerns the radiance she has not only in the gatherings, but also in public life.

In that context there are two significant characteristics: “modestly” and “discreetly”. The Christian woman ought not to want to draw attention to herself. She could do that “with braided hair and gold or pearls or costly garments”. You do not read a prohibition on braiding of the hair or wearing gold or pearls or costly clothing. What she must not do is draw attention to herself through these things. The long hair is her glory (1 Corinthians 11:15) and it is shameful if she has her hair cut off (1 Corinthians 11:6), but it is just as much an anti-testimony if she spends a lot of money and time on braiding her long hair in all kinds of artful hair braiding, in order to show off with it.

1 Timothy 2:10. After having dealt with the things that should not characterize her appearance we hear about the things that are proper for her, namely, “good works”. These are works that come forth from faith. They are a fruit of the new man (Ephesians 2:10). They are beneficial to their character and others experience the benefit of it. Examples of women who have done good works you find in Mary (Matthew 26:7-10), Phoebe (Romans 16:1-2), Lydia (Acts 16:14-15) and Dorcas (Acts 9:36-39). You also read about women who served the Lord with their goods (Luke 8:2-3).

Paul is addressing “women making a claim to godliness”. He can expect them to have a conduct that suits to their confession. Doctrine and life should be in harmony, otherwise false notes will be heard in life. If you as a Christian woman make a claim to Godliness, if you say that your heart is filled with reverence for God, it ought to be seen in your clothing and deeds.

1 Timothy 2:11. After the general conduct of the woman in public as a testimony to God, Paul then says something about her conduct toward the man. He starts by saying that she should be ‘quiet’. You should also see this in the context of performing in public (cf. 1 Corinthians 14:34) and not in the context of personal conversations or in the domestic environment. By nature women will not predominate. But the spirit of the world certainly doesn’t pass by the Christian woman either, encouraging her to do come forward and assert herself.

Also the attitude and mind “with entire submissiveness” will not find approval in the world. However, the point is not how the world values something, but how God values it. Through her submissiveness it becomes clear that her being ‘quiet’ is not a sign of bitterness or bondage, but that it comes from a willing acceptance of and living in an atmosphere that is given to women by the Scripture. It is not about subjection to the man but to the truth of the Scripture. That’s what will make her want “to receive instruction”. She will want to listen and pay attention to take in everything that serves her spiritual growth and blessing.

1 Timothy 2:12. Then a new apostolic commandment is to be heard in the words “I do not allow” with regard to the behavior of the woman at public occasions. The commandment implies that the woman is not supposed to have the role of a teacher and she is not supposed to have authority over a man. The prohibition on teaching is general and applies also in situations where there are only women. She is certainly allowed to prophesy, as long as she covers her head (1 Corinthians 11:5), for that is the application of the truth of God’s Word in daily life. She is also allowed to teach “what is good” (Titus 2:3-5).

A woman is also not permitted to exercise authority over a man. If a woman exercises authority over a man, then the roles that God has established, are being reversed. Teaching and exercising authority are not permitted to her.

The power of her testimony lies in her remaining “quiet” (cf. 1 Peter 3:1-6). The phrase started in 1 Timothy 2:11 with ‘quiet’ and ends here in 1 Timothy 2:12 with ‘quiet’. This does put a special emphasis on it. By the way, men may ask themselves why women ultimately want to teach and exercise authority. Is it because men do not take up their responsibilities?

1 Timothy 2:13-14. In these verses Paul gives two reasons for the command of 1 Timothy 2:12. He finds those two reasons at the very beginning of the Bible. Then God determined things and things happened that He ordered to be documented in His Word, so that reference could always be made to them. The Lord Jesus also refers to the beginning when He is questioned about the man-wife relationship (Matthew 19:3-4).

The first reason that Paul gives for his commandment is the ranking in which Adam and Eve are created (1 Timothy 2:13). Adam, the man, was the first independent living creature with a specific commandment. Only when God had everything in order, with regard to creation and the task of Adam, He created Eve. This is how He determined the feminine to be dependent on the masculine.

As second reason Paul mentions the fall of man (1 Timothy 2:14). The order of creation shows how God has determined it. The fall of man shows the character of the man and the character of the woman. The woman is easily to be tempted. Leading up to the fall of man Adam did not play the main role. Satan did not address him. He certainly was dragged into the tragic event, but not as a result of temptation. The man considers things in a more rational way than the woman and is therefore more fitted to teach.

That the woman is not to teach is not because she would be more credulous than the man. The point is that when she teaches she abandons her place and the consequences are then disastrous, as it appeared at the fall of man. The fall of man doesn’t show her credulity, but the abandoning of her place as woman. This is how she distorted the Divine order and Adam accepted with open eyes her leadership with the disastrous consequences.

God has determined the woman to be dependent on the man. Her attitude toward the man is that of “someone weaker” (1 Peter 3:7). The devil found an access to deceive her by appealing to her feeling and “the woman was deceived” (2 Corinthians 11:3). It is for a good reason that John addresses a woman in his second letter that is about false teachers (2 John 1:1). She has to be careful not to be deceived.

Eve crossed the border that God had drawn around her. She “fell into transgression” literally means that she ‘crossed a border’. Man and woman are under God’s protection as long as they remain within the borders that God has set for them.

1 Timothy 2:15. The section of the woman ends with an exceptional expression of God’s grace that can only be experienced by the believing woman. Since the fall of man, which happened due to her, God connected pain and sorrow to the giving birth to children (Genesis 3:16). Nevertheless there is a way for her to be preserved through the bearing of children. However, there is the condition “if they continue in faith and love and sanctity with self-restraint”. This refers to the atmosphere she entered when she came to faith. Her ‘self-restraint’ means that she continues to think sound about this atmosphere and that she doesn’t allow to be tempted to take again a place that is not fitted to her.

This is not all that is to be said about this last verse. It has been noted that this verse is one of the most difficult verses of the New Testament to explain. This verse causes to raise questions which cannot be simply responded to. Consider a lot of Godly women who were not preserved through the bearing of children, but died. And what about women who cannot bear children or who remain unmarried.

Paul is giving a general instruction here, with a view to the particular place that is given to woman by God in creation. As a counter balance to what is previously said, Paul wants to make the woman realize why God has created her. She finds the meaning of her life in the fulfillment of God’s goal for her: her role as woman and mother. Therein she is supposed to find her greatest satisfaction and not in taking over the role of the man.

It is certainly true that God also has a plan for the childless woman (cf. Isaiah 54:1) and for the unmarried woman (1 Corinthians 7:34), but that is not the point here.

Now read 1 Timothy 2:9-15 again.

Reflection: Where do you recognize the power of the woman’s testimony?

Philemon 1:4

The Office of Overseer

As an introduction on this chapter I would like to give a brief repetition. You know that this letter is meant in the first place for Timothy personally. As a messenger of the apostle he needs to know which guidelines he ought to present to the believers. Second, and we will pay particular attention to this in this chapter, Timothy gets instructions in this letter about those who want to minister as an overseer, i.e. an elder, and as a deacon. Third, all believers get practical teachings about their walk of life in this letter.

None of us takes the position like Timothy. Therefore none of us is supposed to have the right to appoint elders. For this reason we are neither able to impose regulations on the church, which we would have heard directly from an apostle. But the prescriptions that Paul passes on to Timothy are certainly essential to you, because they have regard to the life of believers. And even though you are not called to minister as an elder or deacon, this third chapter is still meaningful to you. The conditions that are prescribed for an elder and a deacon are the rules of conduct for all believers.

1 Timothy 3:1. What Paul is going to say now about the “office of overseer” and the “overseer” originates in a “statement” that is “trustworthy”, because it comes from God. This starting point is important. It should be a motivation for the exertion of a heavy duty, for the ministry of an overseer is certainly not light. It is not something you just do as a kind of side-occupation. This work is definitely accompanied by disappointments. How encouraging the trustworthy Word of God then can be to keep on going when that happens.

Someone may aspire the office of overseer just as someone may desire the spiritual gifts (1 Corinthians 12:31; 1 Corinthians 14:1). ‘Aspire’ indicates the effort, to reach out to be able to function as an overseer. It is not a reaching out to an authoritative position, but to a task of a servant. Surrender to and love for the Lord and the desire to serve Him in dependence and obedience should be the only motivation of this aspiring.

The work that the overseer does is serving in the ‘position of an overseer’, which means that he takes care of the souls and the walk of the believers. It means further that he commits himself to make the members of Christ respond to His love and that they do not lose any Christian privileges. God values this as “a fine work”, for it consists of nothing less than shepherding His flock (Acts 20:28; cf. 1 Peter 5:1-4).

Note that Timothy doesn’t get the order to appoint overseers. Paul gives him a list of qualifications. These qualification are about certain spiritual characteristics (‘temperate’, ‘not quarrelsome’), about the condition in circumstances (‘husband of one wife’) and about experience (‘not a novice’). The list is not only useful to Timothy, but also to us. Each church that responds to God’s thought will desire that the men with these characteristics amongst them will be revealed. We ought to acknowledge these men (1 Thessalonians 5:12).

An overseer is the same as an elder. The proof of that you find by comparing Acts 20:17 with Acts 20:28 and Titus 1:5 with Titus 1:7. The word ‘overseer’ characterizes more the nature of the work, it is a guiding and leading task. The word ‘elder’ characterizes more the office bearer, the person who executes the task, it is a person with a matured life experience.

1. 1 Timothy 3:2. The overseer “must be above reproach”. There should be no objections against him. No fault ought to be found concerning his character or conduct, for that could be used as a weapon against him by people with a negative attitude. The issues for which he definitely ought to be blameless are indicated in details in the following characteristics.

2. The first is that he must be “the husband of one wife”. Needless to say that an overseer ought to be married. How could he otherwise be able to say anything on marital problems? The significance of a pure marriage, wherein the absolute faithfulness of the overseer to his wife is the most important pillar, is uppermost.

3. He must also be “temperate”. This should be understood in a spiritual sense. It means that he abstains from everything that is intoxicating. He ought to keep himself far away from all exaggeration and ought not let himself be dragged by emotions, whether his own emotions or other people’s emotions. He should not let himself be influenced by all kinds of false teachings. He should always have a clear mind.

4. He must also be “prudent”, which refers more to his inward being. He is in control in his performance and is not quickly agitated.

5. “Respectable” refers more to the outward. His appearance and language use renders dignity. He shall not easily burst out and will not act or speak chaotically.

6. That he is “hospitable” means that he is willing to listen to others, that he is inviting and hearty.

7. That makes him able for the next quality and that is “able to teach”. He knows the Word of God and knows how to apply it in the right way.

1 Timothy 3:3. You have learnt now about seven positive characteristics. Now some negative characteristics follow.

1. He must not be “addicted to wine”. Not only that he is not drunk, but he is also in control of himself, with a view to the use of alcohol.

2. He must neither be “pugnacious”. He must remain in control in whatever way he may be provoked. He ought not to become violent. He neither fights verbally for his own right.

3. Instead of fighting for his own right, if needed with violence, he is “gentle”, he complies.

4. He must be “peaceable”. A quarrelsome person grasps every dispute to quarrel about. But an overseer doesn’t quarrel, is not on a path of war. He strives for everything that serves peace.

5. He is known as someone who is “free from the love of money”. He does not seek financial profit and will not be bribed.

1 Timothy 3:4. After his personal characteristics, some characteristics related to his performance in his household (family) and in the world are now mentioned. The family is the first circle of responsibility. A person can only be an overseer when “he manages his own household well”. His family life makes clear whether he is suited for a broader circle of responsibility in the church. ‘Me and my house’ (Joshua 24:15) applies especially to the overseer. His house ought to be a reflection of the house of God. If an overseer fails in that first area, it will have a major impact on the service in the second area (see Eli, 1 Samuel 2:11-36).

In the ‘profile’ of the overseer also is included that he is “keeping his children under control with all dignity” (cf. Genesis 18:18-19; Jeremiah 35:1-19). He is not a weak father like Eli who did not even rebuke his sons (1 Samuel 3:13). Neither is he a tyrant who lashes out in blind rage to his children.. He applies discipline as God disciplines His children, in love and for a purpose (Ephesians 6:4; Hebrews 12:5-12; Proverbs 23:13; Proverbs 29:15).

The overseer deals with his children 1. with a steadfastness that makes it advisable to obey; 2. with a wisdom that makes it natural to obey and 3. with a love that makes them love to obey.

1 Timothy 3:5. It will be clear that “if a man doesn’t know how to manage his own household”, he will neither be able to “take care of the church of God”. If he doesn’t know how to deal with his children how could he be able to deal with those who are in need of care in the church? It is the church of God (Acts 20:28). That makes the task extraordinarily important.

In ‘taking care of’ you notice the loving attention of the overseer for the well-being of each member of God’s church. That care can only be found if it is in line with the loving interest that he has as a father for his own children.

Now read 1 Timothy 3:1-5 again.

Reflection: Are there men in the local church where you belong, whom you recognize as overseers, because they meet the qualifications that God’s Word shows up here?

Philemon 1:5

The Office of Overseer

As an introduction on this chapter I would like to give a brief repetition. You know that this letter is meant in the first place for Timothy personally. As a messenger of the apostle he needs to know which guidelines he ought to present to the believers. Second, and we will pay particular attention to this in this chapter, Timothy gets instructions in this letter about those who want to minister as an overseer, i.e. an elder, and as a deacon. Third, all believers get practical teachings about their walk of life in this letter.

None of us takes the position like Timothy. Therefore none of us is supposed to have the right to appoint elders. For this reason we are neither able to impose regulations on the church, which we would have heard directly from an apostle. But the prescriptions that Paul passes on to Timothy are certainly essential to you, because they have regard to the life of believers. And even though you are not called to minister as an elder or deacon, this third chapter is still meaningful to you. The conditions that are prescribed for an elder and a deacon are the rules of conduct for all believers.

1 Timothy 3:1. What Paul is going to say now about the “office of overseer” and the “overseer” originates in a “statement” that is “trustworthy”, because it comes from God. This starting point is important. It should be a motivation for the exertion of a heavy duty, for the ministry of an overseer is certainly not light. It is not something you just do as a kind of side-occupation. This work is definitely accompanied by disappointments. How encouraging the trustworthy Word of God then can be to keep on going when that happens.

Someone may aspire the office of overseer just as someone may desire the spiritual gifts (1 Corinthians 12:31; 1 Corinthians 14:1). ‘Aspire’ indicates the effort, to reach out to be able to function as an overseer. It is not a reaching out to an authoritative position, but to a task of a servant. Surrender to and love for the Lord and the desire to serve Him in dependence and obedience should be the only motivation of this aspiring.

The work that the overseer does is serving in the ‘position of an overseer’, which means that he takes care of the souls and the walk of the believers. It means further that he commits himself to make the members of Christ respond to His love and that they do not lose any Christian privileges. God values this as “a fine work”, for it consists of nothing less than shepherding His flock (Acts 20:28; cf. 1 Peter 5:1-4).

Note that Timothy doesn’t get the order to appoint overseers. Paul gives him a list of qualifications. These qualification are about certain spiritual characteristics (‘temperate’, ‘not quarrelsome’), about the condition in circumstances (‘husband of one wife’) and about experience (‘not a novice’). The list is not only useful to Timothy, but also to us. Each church that responds to God’s thought will desire that the men with these characteristics amongst them will be revealed. We ought to acknowledge these men (1 Thessalonians 5:12).

An overseer is the same as an elder. The proof of that you find by comparing Acts 20:17 with Acts 20:28 and Titus 1:5 with Titus 1:7. The word ‘overseer’ characterizes more the nature of the work, it is a guiding and leading task. The word ‘elder’ characterizes more the office bearer, the person who executes the task, it is a person with a matured life experience.

1. 1 Timothy 3:2. The overseer “must be above reproach”. There should be no objections against him. No fault ought to be found concerning his character or conduct, for that could be used as a weapon against him by people with a negative attitude. The issues for which he definitely ought to be blameless are indicated in details in the following characteristics.

2. The first is that he must be “the husband of one wife”. Needless to say that an overseer ought to be married. How could he otherwise be able to say anything on marital problems? The significance of a pure marriage, wherein the absolute faithfulness of the overseer to his wife is the most important pillar, is uppermost.

3. He must also be “temperate”. This should be understood in a spiritual sense. It means that he abstains from everything that is intoxicating. He ought to keep himself far away from all exaggeration and ought not let himself be dragged by emotions, whether his own emotions or other people’s emotions. He should not let himself be influenced by all kinds of false teachings. He should always have a clear mind.

4. He must also be “prudent”, which refers more to his inward being. He is in control in his performance and is not quickly agitated.

5. “Respectable” refers more to the outward. His appearance and language use renders dignity. He shall not easily burst out and will not act or speak chaotically.

6. That he is “hospitable” means that he is willing to listen to others, that he is inviting and hearty.

7. That makes him able for the next quality and that is “able to teach”. He knows the Word of God and knows how to apply it in the right way.

1 Timothy 3:3. You have learnt now about seven positive characteristics. Now some negative characteristics follow.

1. He must not be “addicted to wine”. Not only that he is not drunk, but he is also in control of himself, with a view to the use of alcohol.

2. He must neither be “pugnacious”. He must remain in control in whatever way he may be provoked. He ought not to become violent. He neither fights verbally for his own right.

3. Instead of fighting for his own right, if needed with violence, he is “gentle”, he complies.

4. He must be “peaceable”. A quarrelsome person grasps every dispute to quarrel about. But an overseer doesn’t quarrel, is not on a path of war. He strives for everything that serves peace.

5. He is known as someone who is “free from the love of money”. He does not seek financial profit and will not be bribed.

1 Timothy 3:4. After his personal characteristics, some characteristics related to his performance in his household (family) and in the world are now mentioned. The family is the first circle of responsibility. A person can only be an overseer when “he manages his own household well”. His family life makes clear whether he is suited for a broader circle of responsibility in the church. ‘Me and my house’ (Joshua 24:15) applies especially to the overseer. His house ought to be a reflection of the house of God. If an overseer fails in that first area, it will have a major impact on the service in the second area (see Eli, 1 Samuel 2:11-36).

In the ‘profile’ of the overseer also is included that he is “keeping his children under control with all dignity” (cf. Genesis 18:18-19; Jeremiah 35:1-19). He is not a weak father like Eli who did not even rebuke his sons (1 Samuel 3:13). Neither is he a tyrant who lashes out in blind rage to his children.. He applies discipline as God disciplines His children, in love and for a purpose (Ephesians 6:4; Hebrews 12:5-12; Proverbs 23:13; Proverbs 29:15).

The overseer deals with his children 1. with a steadfastness that makes it advisable to obey; 2. with a wisdom that makes it natural to obey and 3. with a love that makes them love to obey.

1 Timothy 3:5. It will be clear that “if a man doesn’t know how to manage his own household”, he will neither be able to “take care of the church of God”. If he doesn’t know how to deal with his children how could he be able to deal with those who are in need of care in the church? It is the church of God (Acts 20:28). That makes the task extraordinarily important.

In ‘taking care of’ you notice the loving attention of the overseer for the well-being of each member of God’s church. That care can only be found if it is in line with the loving interest that he has as a father for his own children.

Now read 1 Timothy 3:1-5 again.

Reflection: Are there men in the local church where you belong, whom you recognize as overseers, because they meet the qualifications that God’s Word shows up here?

Philemon 1:6

The Office of Overseer

As an introduction on this chapter I would like to give a brief repetition. You know that this letter is meant in the first place for Timothy personally. As a messenger of the apostle he needs to know which guidelines he ought to present to the believers. Second, and we will pay particular attention to this in this chapter, Timothy gets instructions in this letter about those who want to minister as an overseer, i.e. an elder, and as a deacon. Third, all believers get practical teachings about their walk of life in this letter.

None of us takes the position like Timothy. Therefore none of us is supposed to have the right to appoint elders. For this reason we are neither able to impose regulations on the church, which we would have heard directly from an apostle. But the prescriptions that Paul passes on to Timothy are certainly essential to you, because they have regard to the life of believers. And even though you are not called to minister as an elder or deacon, this third chapter is still meaningful to you. The conditions that are prescribed for an elder and a deacon are the rules of conduct for all believers.

1 Timothy 3:1. What Paul is going to say now about the “office of overseer” and the “overseer” originates in a “statement” that is “trustworthy”, because it comes from God. This starting point is important. It should be a motivation for the exertion of a heavy duty, for the ministry of an overseer is certainly not light. It is not something you just do as a kind of side-occupation. This work is definitely accompanied by disappointments. How encouraging the trustworthy Word of God then can be to keep on going when that happens.

Someone may aspire the office of overseer just as someone may desire the spiritual gifts (1 Corinthians 12:31; 1 Corinthians 14:1). ‘Aspire’ indicates the effort, to reach out to be able to function as an overseer. It is not a reaching out to an authoritative position, but to a task of a servant. Surrender to and love for the Lord and the desire to serve Him in dependence and obedience should be the only motivation of this aspiring.

The work that the overseer does is serving in the ‘position of an overseer’, which means that he takes care of the souls and the walk of the believers. It means further that he commits himself to make the members of Christ respond to His love and that they do not lose any Christian privileges. God values this as “a fine work”, for it consists of nothing less than shepherding His flock (Acts 20:28; cf. 1 Peter 5:1-4).

Note that Timothy doesn’t get the order to appoint overseers. Paul gives him a list of qualifications. These qualification are about certain spiritual characteristics (‘temperate’, ‘not quarrelsome’), about the condition in circumstances (‘husband of one wife’) and about experience (‘not a novice’). The list is not only useful to Timothy, but also to us. Each church that responds to God’s thought will desire that the men with these characteristics amongst them will be revealed. We ought to acknowledge these men (1 Thessalonians 5:12).

An overseer is the same as an elder. The proof of that you find by comparing Acts 20:17 with Acts 20:28 and Titus 1:5 with Titus 1:7. The word ‘overseer’ characterizes more the nature of the work, it is a guiding and leading task. The word ‘elder’ characterizes more the office bearer, the person who executes the task, it is a person with a matured life experience.

1. 1 Timothy 3:2. The overseer “must be above reproach”. There should be no objections against him. No fault ought to be found concerning his character or conduct, for that could be used as a weapon against him by people with a negative attitude. The issues for which he definitely ought to be blameless are indicated in details in the following characteristics.

2. The first is that he must be “the husband of one wife”. Needless to say that an overseer ought to be married. How could he otherwise be able to say anything on marital problems? The significance of a pure marriage, wherein the absolute faithfulness of the overseer to his wife is the most important pillar, is uppermost.

3. He must also be “temperate”. This should be understood in a spiritual sense. It means that he abstains from everything that is intoxicating. He ought to keep himself far away from all exaggeration and ought not let himself be dragged by emotions, whether his own emotions or other people’s emotions. He should not let himself be influenced by all kinds of false teachings. He should always have a clear mind.

4. He must also be “prudent”, which refers more to his inward being. He is in control in his performance and is not quickly agitated.

5. “Respectable” refers more to the outward. His appearance and language use renders dignity. He shall not easily burst out and will not act or speak chaotically.

6. That he is “hospitable” means that he is willing to listen to others, that he is inviting and hearty.

7. That makes him able for the next quality and that is “able to teach”. He knows the Word of God and knows how to apply it in the right way.

1 Timothy 3:3. You have learnt now about seven positive characteristics. Now some negative characteristics follow.

1. He must not be “addicted to wine”. Not only that he is not drunk, but he is also in control of himself, with a view to the use of alcohol.

2. He must neither be “pugnacious”. He must remain in control in whatever way he may be provoked. He ought not to become violent. He neither fights verbally for his own right.

3. Instead of fighting for his own right, if needed with violence, he is “gentle”, he complies.

4. He must be “peaceable”. A quarrelsome person grasps every dispute to quarrel about. But an overseer doesn’t quarrel, is not on a path of war. He strives for everything that serves peace.

5. He is known as someone who is “free from the love of money”. He does not seek financial profit and will not be bribed.

1 Timothy 3:4. After his personal characteristics, some characteristics related to his performance in his household (family) and in the world are now mentioned. The family is the first circle of responsibility. A person can only be an overseer when “he manages his own household well”. His family life makes clear whether he is suited for a broader circle of responsibility in the church. ‘Me and my house’ (Joshua 24:15) applies especially to the overseer. His house ought to be a reflection of the house of God. If an overseer fails in that first area, it will have a major impact on the service in the second area (see Eli, 1 Samuel 2:11-36).

In the ‘profile’ of the overseer also is included that he is “keeping his children under control with all dignity” (cf. Genesis 18:18-19; Jeremiah 35:1-19). He is not a weak father like Eli who did not even rebuke his sons (1 Samuel 3:13). Neither is he a tyrant who lashes out in blind rage to his children.. He applies discipline as God disciplines His children, in love and for a purpose (Ephesians 6:4; Hebrews 12:5-12; Proverbs 23:13; Proverbs 29:15).

The overseer deals with his children 1. with a steadfastness that makes it advisable to obey; 2. with a wisdom that makes it natural to obey and 3. with a love that makes them love to obey.

1 Timothy 3:5. It will be clear that “if a man doesn’t know how to manage his own household”, he will neither be able to “take care of the church of God”. If he doesn’t know how to deal with his children how could he be able to deal with those who are in need of care in the church? It is the church of God (Acts 20:28). That makes the task extraordinarily important.

In ‘taking care of’ you notice the loving attention of the overseer for the well-being of each member of God’s church. That care can only be found if it is in line with the loving interest that he has as a father for his own children.

Now read 1 Timothy 3:1-5 again.

Reflection: Are there men in the local church where you belong, whom you recognize as overseers, because they meet the qualifications that God’s Word shows up here?

Philemon 1:7

The Office of Overseer

As an introduction on this chapter I would like to give a brief repetition. You know that this letter is meant in the first place for Timothy personally. As a messenger of the apostle he needs to know which guidelines he ought to present to the believers. Second, and we will pay particular attention to this in this chapter, Timothy gets instructions in this letter about those who want to minister as an overseer, i.e. an elder, and as a deacon. Third, all believers get practical teachings about their walk of life in this letter.

None of us takes the position like Timothy. Therefore none of us is supposed to have the right to appoint elders. For this reason we are neither able to impose regulations on the church, which we would have heard directly from an apostle. But the prescriptions that Paul passes on to Timothy are certainly essential to you, because they have regard to the life of believers. And even though you are not called to minister as an elder or deacon, this third chapter is still meaningful to you. The conditions that are prescribed for an elder and a deacon are the rules of conduct for all believers.

1 Timothy 3:1. What Paul is going to say now about the “office of overseer” and the “overseer” originates in a “statement” that is “trustworthy”, because it comes from God. This starting point is important. It should be a motivation for the exertion of a heavy duty, for the ministry of an overseer is certainly not light. It is not something you just do as a kind of side-occupation. This work is definitely accompanied by disappointments. How encouraging the trustworthy Word of God then can be to keep on going when that happens.

Someone may aspire the office of overseer just as someone may desire the spiritual gifts (1 Corinthians 12:31; 1 Corinthians 14:1). ‘Aspire’ indicates the effort, to reach out to be able to function as an overseer. It is not a reaching out to an authoritative position, but to a task of a servant. Surrender to and love for the Lord and the desire to serve Him in dependence and obedience should be the only motivation of this aspiring.

The work that the overseer does is serving in the ‘position of an overseer’, which means that he takes care of the souls and the walk of the believers. It means further that he commits himself to make the members of Christ respond to His love and that they do not lose any Christian privileges. God values this as “a fine work”, for it consists of nothing less than shepherding His flock (Acts 20:28; cf. 1 Peter 5:1-4).

Note that Timothy doesn’t get the order to appoint overseers. Paul gives him a list of qualifications. These qualification are about certain spiritual characteristics (‘temperate’, ‘not quarrelsome’), about the condition in circumstances (‘husband of one wife’) and about experience (‘not a novice’). The list is not only useful to Timothy, but also to us. Each church that responds to God’s thought will desire that the men with these characteristics amongst them will be revealed. We ought to acknowledge these men (1 Thessalonians 5:12).

An overseer is the same as an elder. The proof of that you find by comparing Acts 20:17 with Acts 20:28 and Titus 1:5 with Titus 1:7. The word ‘overseer’ characterizes more the nature of the work, it is a guiding and leading task. The word ‘elder’ characterizes more the office bearer, the person who executes the task, it is a person with a matured life experience.

1. 1 Timothy 3:2. The overseer “must be above reproach”. There should be no objections against him. No fault ought to be found concerning his character or conduct, for that could be used as a weapon against him by people with a negative attitude. The issues for which he definitely ought to be blameless are indicated in details in the following characteristics.

2. The first is that he must be “the husband of one wife”. Needless to say that an overseer ought to be married. How could he otherwise be able to say anything on marital problems? The significance of a pure marriage, wherein the absolute faithfulness of the overseer to his wife is the most important pillar, is uppermost.

3. He must also be “temperate”. This should be understood in a spiritual sense. It means that he abstains from everything that is intoxicating. He ought to keep himself far away from all exaggeration and ought not let himself be dragged by emotions, whether his own emotions or other people’s emotions. He should not let himself be influenced by all kinds of false teachings. He should always have a clear mind.

4. He must also be “prudent”, which refers more to his inward being. He is in control in his performance and is not quickly agitated.

5. “Respectable” refers more to the outward. His appearance and language use renders dignity. He shall not easily burst out and will not act or speak chaotically.

6. That he is “hospitable” means that he is willing to listen to others, that he is inviting and hearty.

7. That makes him able for the next quality and that is “able to teach”. He knows the Word of God and knows how to apply it in the right way.

1 Timothy 3:3. You have learnt now about seven positive characteristics. Now some negative characteristics follow.

1. He must not be “addicted to wine”. Not only that he is not drunk, but he is also in control of himself, with a view to the use of alcohol.

2. He must neither be “pugnacious”. He must remain in control in whatever way he may be provoked. He ought not to become violent. He neither fights verbally for his own right.

3. Instead of fighting for his own right, if needed with violence, he is “gentle”, he complies.

4. He must be “peaceable”. A quarrelsome person grasps every dispute to quarrel about. But an overseer doesn’t quarrel, is not on a path of war. He strives for everything that serves peace.

5. He is known as someone who is “free from the love of money”. He does not seek financial profit and will not be bribed.

1 Timothy 3:4. After his personal characteristics, some characteristics related to his performance in his household (family) and in the world are now mentioned. The family is the first circle of responsibility. A person can only be an overseer when “he manages his own household well”. His family life makes clear whether he is suited for a broader circle of responsibility in the church. ‘Me and my house’ (Joshua 24:15) applies especially to the overseer. His house ought to be a reflection of the house of God. If an overseer fails in that first area, it will have a major impact on the service in the second area (see Eli, 1 Samuel 2:11-36).

In the ‘profile’ of the overseer also is included that he is “keeping his children under control with all dignity” (cf. Genesis 18:18-19; Jeremiah 35:1-19). He is not a weak father like Eli who did not even rebuke his sons (1 Samuel 3:13). Neither is he a tyrant who lashes out in blind rage to his children.. He applies discipline as God disciplines His children, in love and for a purpose (Ephesians 6:4; Hebrews 12:5-12; Proverbs 23:13; Proverbs 29:15).

The overseer deals with his children 1. with a steadfastness that makes it advisable to obey; 2. with a wisdom that makes it natural to obey and 3. with a love that makes them love to obey.

1 Timothy 3:5. It will be clear that “if a man doesn’t know how to manage his own household”, he will neither be able to “take care of the church of God”. If he doesn’t know how to deal with his children how could he be able to deal with those who are in need of care in the church? It is the church of God (Acts 20:28). That makes the task extraordinarily important.

In ‘taking care of’ you notice the loving attention of the overseer for the well-being of each member of God’s church. That care can only be found if it is in line with the loving interest that he has as a father for his own children.

Now read 1 Timothy 3:1-5 again.

Reflection: Are there men in the local church where you belong, whom you recognize as overseers, because they meet the qualifications that God’s Word shows up here?

Philemon 1:8

The Office of Overseer

As an introduction on this chapter I would like to give a brief repetition. You know that this letter is meant in the first place for Timothy personally. As a messenger of the apostle he needs to know which guidelines he ought to present to the believers. Second, and we will pay particular attention to this in this chapter, Timothy gets instructions in this letter about those who want to minister as an overseer, i.e. an elder, and as a deacon. Third, all believers get practical teachings about their walk of life in this letter.

None of us takes the position like Timothy. Therefore none of us is supposed to have the right to appoint elders. For this reason we are neither able to impose regulations on the church, which we would have heard directly from an apostle. But the prescriptions that Paul passes on to Timothy are certainly essential to you, because they have regard to the life of believers. And even though you are not called to minister as an elder or deacon, this third chapter is still meaningful to you. The conditions that are prescribed for an elder and a deacon are the rules of conduct for all believers.

1 Timothy 3:1. What Paul is going to say now about the “office of overseer” and the “overseer” originates in a “statement” that is “trustworthy”, because it comes from God. This starting point is important. It should be a motivation for the exertion of a heavy duty, for the ministry of an overseer is certainly not light. It is not something you just do as a kind of side-occupation. This work is definitely accompanied by disappointments. How encouraging the trustworthy Word of God then can be to keep on going when that happens.

Someone may aspire the office of overseer just as someone may desire the spiritual gifts (1 Corinthians 12:31; 1 Corinthians 14:1). ‘Aspire’ indicates the effort, to reach out to be able to function as an overseer. It is not a reaching out to an authoritative position, but to a task of a servant. Surrender to and love for the Lord and the desire to serve Him in dependence and obedience should be the only motivation of this aspiring.

The work that the overseer does is serving in the ‘position of an overseer’, which means that he takes care of the souls and the walk of the believers. It means further that he commits himself to make the members of Christ respond to His love and that they do not lose any Christian privileges. God values this as “a fine work”, for it consists of nothing less than shepherding His flock (Acts 20:28; cf. 1 Peter 5:1-4).

Note that Timothy doesn’t get the order to appoint overseers. Paul gives him a list of qualifications. These qualification are about certain spiritual characteristics (‘temperate’, ‘not quarrelsome’), about the condition in circumstances (‘husband of one wife’) and about experience (‘not a novice’). The list is not only useful to Timothy, but also to us. Each church that responds to God’s thought will desire that the men with these characteristics amongst them will be revealed. We ought to acknowledge these men (1 Thessalonians 5:12).

An overseer is the same as an elder. The proof of that you find by comparing Acts 20:17 with Acts 20:28 and Titus 1:5 with Titus 1:7. The word ‘overseer’ characterizes more the nature of the work, it is a guiding and leading task. The word ‘elder’ characterizes more the office bearer, the person who executes the task, it is a person with a matured life experience.

1. 1 Timothy 3:2. The overseer “must be above reproach”. There should be no objections against him. No fault ought to be found concerning his character or conduct, for that could be used as a weapon against him by people with a negative attitude. The issues for which he definitely ought to be blameless are indicated in details in the following characteristics.

2. The first is that he must be “the husband of one wife”. Needless to say that an overseer ought to be married. How could he otherwise be able to say anything on marital problems? The significance of a pure marriage, wherein the absolute faithfulness of the overseer to his wife is the most important pillar, is uppermost.

3. He must also be “temperate”. This should be understood in a spiritual sense. It means that he abstains from everything that is intoxicating. He ought to keep himself far away from all exaggeration and ought not let himself be dragged by emotions, whether his own emotions or other people’s emotions. He should not let himself be influenced by all kinds of false teachings. He should always have a clear mind.

4. He must also be “prudent”, which refers more to his inward being. He is in control in his performance and is not quickly agitated.

5. “Respectable” refers more to the outward. His appearance and language use renders dignity. He shall not easily burst out and will not act or speak chaotically.

6. That he is “hospitable” means that he is willing to listen to others, that he is inviting and hearty.

7. That makes him able for the next quality and that is “able to teach”. He knows the Word of God and knows how to apply it in the right way.

1 Timothy 3:3. You have learnt now about seven positive characteristics. Now some negative characteristics follow.

1. He must not be “addicted to wine”. Not only that he is not drunk, but he is also in control of himself, with a view to the use of alcohol.

2. He must neither be “pugnacious”. He must remain in control in whatever way he may be provoked. He ought not to become violent. He neither fights verbally for his own right.

3. Instead of fighting for his own right, if needed with violence, he is “gentle”, he complies.

4. He must be “peaceable”. A quarrelsome person grasps every dispute to quarrel about. But an overseer doesn’t quarrel, is not on a path of war. He strives for everything that serves peace.

5. He is known as someone who is “free from the love of money”. He does not seek financial profit and will not be bribed.

1 Timothy 3:4. After his personal characteristics, some characteristics related to his performance in his household (family) and in the world are now mentioned. The family is the first circle of responsibility. A person can only be an overseer when “he manages his own household well”. His family life makes clear whether he is suited for a broader circle of responsibility in the church. ‘Me and my house’ (Joshua 24:15) applies especially to the overseer. His house ought to be a reflection of the house of God. If an overseer fails in that first area, it will have a major impact on the service in the second area (see Eli, 1 Samuel 2:11-36).

In the ‘profile’ of the overseer also is included that he is “keeping his children under control with all dignity” (cf. Genesis 18:18-19; Jeremiah 35:1-19). He is not a weak father like Eli who did not even rebuke his sons (1 Samuel 3:13). Neither is he a tyrant who lashes out in blind rage to his children.. He applies discipline as God disciplines His children, in love and for a purpose (Ephesians 6:4; Hebrews 12:5-12; Proverbs 23:13; Proverbs 29:15).

The overseer deals with his children 1. with a steadfastness that makes it advisable to obey; 2. with a wisdom that makes it natural to obey and 3. with a love that makes them love to obey.

1 Timothy 3:5. It will be clear that “if a man doesn’t know how to manage his own household”, he will neither be able to “take care of the church of God”. If he doesn’t know how to deal with his children how could he be able to deal with those who are in need of care in the church? It is the church of God (Acts 20:28). That makes the task extraordinarily important.

In ‘taking care of’ you notice the loving attention of the overseer for the well-being of each member of God’s church. That care can only be found if it is in line with the loving interest that he has as a father for his own children.

Now read 1 Timothy 3:1-5 again.

Reflection: Are there men in the local church where you belong, whom you recognize as overseers, because they meet the qualifications that God’s Word shows up here?

Philemon 1:9

Overseer (continuation) and Deacons

1 Timothy 3:6. An overseer may not be “a new convert” (literally: ‘newly planted’). A new convert is not able to approach spiritual problems on the basis of God’s Word. He simply doesn’t have the knowledge yet. He is neither able to sense a person who is in spiritual distress. He himself has not yet experienced a spiritual growth with the exercises that go together with that (cf. 1 John 2:12-27). Much too often he is occupied with himself and with learning to deal with the temptations of the world.

Therefore an overseer can only be someone who has already been converted for a longer time. Such a person is considered to have grown spiritually and who also has learnt in practice that in him, that is in his flesh, nothing good dwells (Romans 7:18). You may believe with your heart and know with your mind that you are crucified with Christ (Romans 6:6), but it is something quite different to keep yourself dead for sin in practice (Romans 6:11). It is important that you also experience the truths. A new convert cannot possibly have experience in the life of faith yet. That is not a shame, it is simply impossible.

Therefore it is highly dangerous if a young believer aspires this task for himself or when people give him that task. Then he comes in the hazard area of pride or puffiness. Then the importance of his own person is number one. This often leads to arrogance and in that way to reproach (or pride) and the snare of the devil.

A local church is doing itself a disservice if it allows a young believer to bear such a responsibility. It opens the door for the pride of the devil. Pride is the original sin and was first found in the devil. He was the first creature who came up with the thought of his own interest (Isaiah 14:12-15; Ezekiel 28:12-19). That led to his fall. His judgment is fixed. Let this be a serious warning for everyone who desires a task or gives a task to someone who is not (yet) suitable for it.

1 Timothy 3:7. The ‘profile’ of the overseer ends with the reputation he has outside the church – that is in society. “He must have a good reputation with those outside [the church].” It is also important how the world views such a person. Not that people should make a questionnaire in the neighborhood for that, but the overseer must be well-known as an image bearer of Christ.

That doesn’t mean that everybody speaks well of him, for that may contrarily mean that that it is not well at all with him(Luke 6:26). The point is that he “will not fall into reproach”. That happens when he has double reputation. On the one hand he wants to be a good Christian in church. He meets all his financial obligations and responsibilities in church and he faithfully attends the gatherings of the church. On the other hand, he displays in the world a temperament, a use of words, a dishonesty and uncleanness that make him an object of derision and scorn.

This ambiguous attitude will certainly make him fall into “the snare of the devil”. That means that he becomes a prey to the devil. It is about a snare, the trap that the devil has prepared to catch the saints, especially the leaders to eliminate him (cf. 2 Timothy 2:26).

1 Timothy 3:8. After his interesting description of the qualifications of the overseer, Paul tells Timothy something about another particular group. It’s about the “deacons”. The overseers take care of the inward, spiritual order of the church. The deacons take care of the outward wellbeing of the church, of what is materially needed.

In Acts 6:1-6 they appear for the first time. They are not called that there, but it is about the service they do. There it appears that this service – the distribution of money – originally was done by the twelve apostles. There we also see the general qualifications (Acts 6:3) and that they are chosen by the church (in contrast to the elders or overseers).

Although the deacon works on another area than the overseer, “likewise” he needs to have certain spiritual characteristics to be able to do that work. It is not ‘just a job’ that is appropriate for the pragmatic and businesslike believers. Also this material work has to be done in a spiritual way. Spiritual consideration must be made concerning the distribution of money or goods. It must happen without favoritism.

“Dignity” is the first characteristic of the deacon. His conduct radiated a dignity that shows what a deacon is occupied with inwardly, in his thoughts and deliberations.

Also when he says something you don’t need to worry that he means something else. He is “not double-tongued”. He is no speaker who adapts himself to the audience before him, or who says things with sneaky thoughts or intentions.

It is of importance that a deacon always has self-control. Therefore he must not be “addicted to much wine”. Almost nowhere does a believer lose his dignity faster by, than by getting drunk.

Directly connected to wine follows prosperity gained by “sordid gain”, in other words ‘dirty profit’. It is indeed dirty to deal with the matters of God in a way to make yourself become wealthy. It is scandalous to deal from a greed for money. The deacon must spend the money, that is entrusted to him, to the needy and he must not misuse it for example by going to speculate with that money. He must neither seek spiritual benefits by, for instance, giving preference to certain people in order to be esteemed by them.

1 Timothy 3:9. To be occupied with outward, material matters may never be seen as a side topic. Also these matters have to do with “the mystery of the faith”. The outer deeds originate from it. The mystery of the faith is the total of the truth that is made known by Divine revelation and that is summarized in Christ. Only when the deacon clings to Christ he is able to do his work according to what is expected from him. With Christ in his heart he is kept from wrong decisions and his conscience remains pure.

1 Timothy 3:10. Like the overseer ought not to be a new convert the deacon must also have proved to be faithful and reliable. You are not supposed to just ask anybody to this work. He must “first be tested”. This has got nothing to do with an experimental time or an exam. It is about a judgment of the whole person in his walk in the world and in the midst of the believers (2 Corinthians 8:22; cf. 1 Thessalonians 2:4). If, after investigation, there is nothing for which the ‘prospective deacon’ must answer, if he appears to be “beyond reproach”, he is allowed to do his service.

1 Timothy 3:11. The wives of the deacons are involved in this work, often because of their practical view on the necessities in a household. (Regarding the work of the overseer, which is a work of the exertion of spiritual authority, their wives are not mentioned.) Like their husbands they ought to be “dignified” (1 Timothy 3:8). They must not speak out “malicious gossips”. They ought to keep the bad things they hear to themselves and are not supposed to tell these things further.

In their judgment about believers who are eligible for support they ought to be “temperate”. They are not to be influenced by all kinds of matters that can hinder them to get a right judgment.

The last feature that is mentioned is that they must be “faithful in all things”. They shall not misuse anything that is entrusted to them, both materially and spiritually. They are reliable, you can count on them.

Now read 1 Timothy 3:6-11 again.

Reflection: Are there characteristics in this section that do not apply to you? Why not?

Philemon 1:10

Overseer (continuation) and Deacons

1 Timothy 3:6. An overseer may not be “a new convert” (literally: ‘newly planted’). A new convert is not able to approach spiritual problems on the basis of God’s Word. He simply doesn’t have the knowledge yet. He is neither able to sense a person who is in spiritual distress. He himself has not yet experienced a spiritual growth with the exercises that go together with that (cf. 1 John 2:12-27). Much too often he is occupied with himself and with learning to deal with the temptations of the world.

Therefore an overseer can only be someone who has already been converted for a longer time. Such a person is considered to have grown spiritually and who also has learnt in practice that in him, that is in his flesh, nothing good dwells (Romans 7:18). You may believe with your heart and know with your mind that you are crucified with Christ (Romans 6:6), but it is something quite different to keep yourself dead for sin in practice (Romans 6:11). It is important that you also experience the truths. A new convert cannot possibly have experience in the life of faith yet. That is not a shame, it is simply impossible.

Therefore it is highly dangerous if a young believer aspires this task for himself or when people give him that task. Then he comes in the hazard area of pride or puffiness. Then the importance of his own person is number one. This often leads to arrogance and in that way to reproach (or pride) and the snare of the devil.

A local church is doing itself a disservice if it allows a young believer to bear such a responsibility. It opens the door for the pride of the devil. Pride is the original sin and was first found in the devil. He was the first creature who came up with the thought of his own interest (Isaiah 14:12-15; Ezekiel 28:12-19). That led to his fall. His judgment is fixed. Let this be a serious warning for everyone who desires a task or gives a task to someone who is not (yet) suitable for it.

1 Timothy 3:7. The ‘profile’ of the overseer ends with the reputation he has outside the church – that is in society. “He must have a good reputation with those outside [the church].” It is also important how the world views such a person. Not that people should make a questionnaire in the neighborhood for that, but the overseer must be well-known as an image bearer of Christ.

That doesn’t mean that everybody speaks well of him, for that may contrarily mean that that it is not well at all with him(Luke 6:26). The point is that he “will not fall into reproach”. That happens when he has double reputation. On the one hand he wants to be a good Christian in church. He meets all his financial obligations and responsibilities in church and he faithfully attends the gatherings of the church. On the other hand, he displays in the world a temperament, a use of words, a dishonesty and uncleanness that make him an object of derision and scorn.

This ambiguous attitude will certainly make him fall into “the snare of the devil”. That means that he becomes a prey to the devil. It is about a snare, the trap that the devil has prepared to catch the saints, especially the leaders to eliminate him (cf. 2 Timothy 2:26).

1 Timothy 3:8. After his interesting description of the qualifications of the overseer, Paul tells Timothy something about another particular group. It’s about the “deacons”. The overseers take care of the inward, spiritual order of the church. The deacons take care of the outward wellbeing of the church, of what is materially needed.

In Acts 6:1-6 they appear for the first time. They are not called that there, but it is about the service they do. There it appears that this service – the distribution of money – originally was done by the twelve apostles. There we also see the general qualifications (Acts 6:3) and that they are chosen by the church (in contrast to the elders or overseers).

Although the deacon works on another area than the overseer, “likewise” he needs to have certain spiritual characteristics to be able to do that work. It is not ‘just a job’ that is appropriate for the pragmatic and businesslike believers. Also this material work has to be done in a spiritual way. Spiritual consideration must be made concerning the distribution of money or goods. It must happen without favoritism.

“Dignity” is the first characteristic of the deacon. His conduct radiated a dignity that shows what a deacon is occupied with inwardly, in his thoughts and deliberations.

Also when he says something you don’t need to worry that he means something else. He is “not double-tongued”. He is no speaker who adapts himself to the audience before him, or who says things with sneaky thoughts or intentions.

It is of importance that a deacon always has self-control. Therefore he must not be “addicted to much wine”. Almost nowhere does a believer lose his dignity faster by, than by getting drunk.

Directly connected to wine follows prosperity gained by “sordid gain”, in other words ‘dirty profit’. It is indeed dirty to deal with the matters of God in a way to make yourself become wealthy. It is scandalous to deal from a greed for money. The deacon must spend the money, that is entrusted to him, to the needy and he must not misuse it for example by going to speculate with that money. He must neither seek spiritual benefits by, for instance, giving preference to certain people in order to be esteemed by them.

1 Timothy 3:9. To be occupied with outward, material matters may never be seen as a side topic. Also these matters have to do with “the mystery of the faith”. The outer deeds originate from it. The mystery of the faith is the total of the truth that is made known by Divine revelation and that is summarized in Christ. Only when the deacon clings to Christ he is able to do his work according to what is expected from him. With Christ in his heart he is kept from wrong decisions and his conscience remains pure.

1 Timothy 3:10. Like the overseer ought not to be a new convert the deacon must also have proved to be faithful and reliable. You are not supposed to just ask anybody to this work. He must “first be tested”. This has got nothing to do with an experimental time or an exam. It is about a judgment of the whole person in his walk in the world and in the midst of the believers (2 Corinthians 8:22; cf. 1 Thessalonians 2:4). If, after investigation, there is nothing for which the ‘prospective deacon’ must answer, if he appears to be “beyond reproach”, he is allowed to do his service.

1 Timothy 3:11. The wives of the deacons are involved in this work, often because of their practical view on the necessities in a household. (Regarding the work of the overseer, which is a work of the exertion of spiritual authority, their wives are not mentioned.) Like their husbands they ought to be “dignified” (1 Timothy 3:8). They must not speak out “malicious gossips”. They ought to keep the bad things they hear to themselves and are not supposed to tell these things further.

In their judgment about believers who are eligible for support they ought to be “temperate”. They are not to be influenced by all kinds of matters that can hinder them to get a right judgment.

The last feature that is mentioned is that they must be “faithful in all things”. They shall not misuse anything that is entrusted to them, both materially and spiritually. They are reliable, you can count on them.

Now read 1 Timothy 3:6-11 again.

Reflection: Are there characteristics in this section that do not apply to you? Why not?

Philemon 1:11

Overseer (continuation) and Deacons

1 Timothy 3:6. An overseer may not be “a new convert” (literally: ‘newly planted’). A new convert is not able to approach spiritual problems on the basis of God’s Word. He simply doesn’t have the knowledge yet. He is neither able to sense a person who is in spiritual distress. He himself has not yet experienced a spiritual growth with the exercises that go together with that (cf. 1 John 2:12-27). Much too often he is occupied with himself and with learning to deal with the temptations of the world.

Therefore an overseer can only be someone who has already been converted for a longer time. Such a person is considered to have grown spiritually and who also has learnt in practice that in him, that is in his flesh, nothing good dwells (Romans 7:18). You may believe with your heart and know with your mind that you are crucified with Christ (Romans 6:6), but it is something quite different to keep yourself dead for sin in practice (Romans 6:11). It is important that you also experience the truths. A new convert cannot possibly have experience in the life of faith yet. That is not a shame, it is simply impossible.

Therefore it is highly dangerous if a young believer aspires this task for himself or when people give him that task. Then he comes in the hazard area of pride or puffiness. Then the importance of his own person is number one. This often leads to arrogance and in that way to reproach (or pride) and the snare of the devil.

A local church is doing itself a disservice if it allows a young believer to bear such a responsibility. It opens the door for the pride of the devil. Pride is the original sin and was first found in the devil. He was the first creature who came up with the thought of his own interest (Isaiah 14:12-15; Ezekiel 28:12-19). That led to his fall. His judgment is fixed. Let this be a serious warning for everyone who desires a task or gives a task to someone who is not (yet) suitable for it.

1 Timothy 3:7. The ‘profile’ of the overseer ends with the reputation he has outside the church – that is in society. “He must have a good reputation with those outside [the church].” It is also important how the world views such a person. Not that people should make a questionnaire in the neighborhood for that, but the overseer must be well-known as an image bearer of Christ.

That doesn’t mean that everybody speaks well of him, for that may contrarily mean that that it is not well at all with him(Luke 6:26). The point is that he “will not fall into reproach”. That happens when he has double reputation. On the one hand he wants to be a good Christian in church. He meets all his financial obligations and responsibilities in church and he faithfully attends the gatherings of the church. On the other hand, he displays in the world a temperament, a use of words, a dishonesty and uncleanness that make him an object of derision and scorn.

This ambiguous attitude will certainly make him fall into “the snare of the devil”. That means that he becomes a prey to the devil. It is about a snare, the trap that the devil has prepared to catch the saints, especially the leaders to eliminate him (cf. 2 Timothy 2:26).

1 Timothy 3:8. After his interesting description of the qualifications of the overseer, Paul tells Timothy something about another particular group. It’s about the “deacons”. The overseers take care of the inward, spiritual order of the church. The deacons take care of the outward wellbeing of the church, of what is materially needed.

In Acts 6:1-6 they appear for the first time. They are not called that there, but it is about the service they do. There it appears that this service – the distribution of money – originally was done by the twelve apostles. There we also see the general qualifications (Acts 6:3) and that they are chosen by the church (in contrast to the elders or overseers).

Although the deacon works on another area than the overseer, “likewise” he needs to have certain spiritual characteristics to be able to do that work. It is not ‘just a job’ that is appropriate for the pragmatic and businesslike believers. Also this material work has to be done in a spiritual way. Spiritual consideration must be made concerning the distribution of money or goods. It must happen without favoritism.

“Dignity” is the first characteristic of the deacon. His conduct radiated a dignity that shows what a deacon is occupied with inwardly, in his thoughts and deliberations.

Also when he says something you don’t need to worry that he means something else. He is “not double-tongued”. He is no speaker who adapts himself to the audience before him, or who says things with sneaky thoughts or intentions.

It is of importance that a deacon always has self-control. Therefore he must not be “addicted to much wine”. Almost nowhere does a believer lose his dignity faster by, than by getting drunk.

Directly connected to wine follows prosperity gained by “sordid gain”, in other words ‘dirty profit’. It is indeed dirty to deal with the matters of God in a way to make yourself become wealthy. It is scandalous to deal from a greed for money. The deacon must spend the money, that is entrusted to him, to the needy and he must not misuse it for example by going to speculate with that money. He must neither seek spiritual benefits by, for instance, giving preference to certain people in order to be esteemed by them.

1 Timothy 3:9. To be occupied with outward, material matters may never be seen as a side topic. Also these matters have to do with “the mystery of the faith”. The outer deeds originate from it. The mystery of the faith is the total of the truth that is made known by Divine revelation and that is summarized in Christ. Only when the deacon clings to Christ he is able to do his work according to what is expected from him. With Christ in his heart he is kept from wrong decisions and his conscience remains pure.

1 Timothy 3:10. Like the overseer ought not to be a new convert the deacon must also have proved to be faithful and reliable. You are not supposed to just ask anybody to this work. He must “first be tested”. This has got nothing to do with an experimental time or an exam. It is about a judgment of the whole person in his walk in the world and in the midst of the believers (2 Corinthians 8:22; cf. 1 Thessalonians 2:4). If, after investigation, there is nothing for which the ‘prospective deacon’ must answer, if he appears to be “beyond reproach”, he is allowed to do his service.

1 Timothy 3:11. The wives of the deacons are involved in this work, often because of their practical view on the necessities in a household. (Regarding the work of the overseer, which is a work of the exertion of spiritual authority, their wives are not mentioned.) Like their husbands they ought to be “dignified” (1 Timothy 3:8). They must not speak out “malicious gossips”. They ought to keep the bad things they hear to themselves and are not supposed to tell these things further.

In their judgment about believers who are eligible for support they ought to be “temperate”. They are not to be influenced by all kinds of matters that can hinder them to get a right judgment.

The last feature that is mentioned is that they must be “faithful in all things”. They shall not misuse anything that is entrusted to them, both materially and spiritually. They are reliable, you can count on them.

Now read 1 Timothy 3:6-11 again.

Reflection: Are there characteristics in this section that do not apply to you? Why not?

Philemon 1:12

Overseer (continuation) and Deacons

1 Timothy 3:6. An overseer may not be “a new convert” (literally: ‘newly planted’). A new convert is not able to approach spiritual problems on the basis of God’s Word. He simply doesn’t have the knowledge yet. He is neither able to sense a person who is in spiritual distress. He himself has not yet experienced a spiritual growth with the exercises that go together with that (cf. 1 John 2:12-27). Much too often he is occupied with himself and with learning to deal with the temptations of the world.

Therefore an overseer can only be someone who has already been converted for a longer time. Such a person is considered to have grown spiritually and who also has learnt in practice that in him, that is in his flesh, nothing good dwells (Romans 7:18). You may believe with your heart and know with your mind that you are crucified with Christ (Romans 6:6), but it is something quite different to keep yourself dead for sin in practice (Romans 6:11). It is important that you also experience the truths. A new convert cannot possibly have experience in the life of faith yet. That is not a shame, it is simply impossible.

Therefore it is highly dangerous if a young believer aspires this task for himself or when people give him that task. Then he comes in the hazard area of pride or puffiness. Then the importance of his own person is number one. This often leads to arrogance and in that way to reproach (or pride) and the snare of the devil.

A local church is doing itself a disservice if it allows a young believer to bear such a responsibility. It opens the door for the pride of the devil. Pride is the original sin and was first found in the devil. He was the first creature who came up with the thought of his own interest (Isaiah 14:12-15; Ezekiel 28:12-19). That led to his fall. His judgment is fixed. Let this be a serious warning for everyone who desires a task or gives a task to someone who is not (yet) suitable for it.

1 Timothy 3:7. The ‘profile’ of the overseer ends with the reputation he has outside the church – that is in society. “He must have a good reputation with those outside [the church].” It is also important how the world views such a person. Not that people should make a questionnaire in the neighborhood for that, but the overseer must be well-known as an image bearer of Christ.

That doesn’t mean that everybody speaks well of him, for that may contrarily mean that that it is not well at all with him(Luke 6:26). The point is that he “will not fall into reproach”. That happens when he has double reputation. On the one hand he wants to be a good Christian in church. He meets all his financial obligations and responsibilities in church and he faithfully attends the gatherings of the church. On the other hand, he displays in the world a temperament, a use of words, a dishonesty and uncleanness that make him an object of derision and scorn.

This ambiguous attitude will certainly make him fall into “the snare of the devil”. That means that he becomes a prey to the devil. It is about a snare, the trap that the devil has prepared to catch the saints, especially the leaders to eliminate him (cf. 2 Timothy 2:26).

1 Timothy 3:8. After his interesting description of the qualifications of the overseer, Paul tells Timothy something about another particular group. It’s about the “deacons”. The overseers take care of the inward, spiritual order of the church. The deacons take care of the outward wellbeing of the church, of what is materially needed.

In Acts 6:1-6 they appear for the first time. They are not called that there, but it is about the service they do. There it appears that this service – the distribution of money – originally was done by the twelve apostles. There we also see the general qualifications (Acts 6:3) and that they are chosen by the church (in contrast to the elders or overseers).

Although the deacon works on another area than the overseer, “likewise” he needs to have certain spiritual characteristics to be able to do that work. It is not ‘just a job’ that is appropriate for the pragmatic and businesslike believers. Also this material work has to be done in a spiritual way. Spiritual consideration must be made concerning the distribution of money or goods. It must happen without favoritism.

“Dignity” is the first characteristic of the deacon. His conduct radiated a dignity that shows what a deacon is occupied with inwardly, in his thoughts and deliberations.

Also when he says something you don’t need to worry that he means something else. He is “not double-tongued”. He is no speaker who adapts himself to the audience before him, or who says things with sneaky thoughts or intentions.

It is of importance that a deacon always has self-control. Therefore he must not be “addicted to much wine”. Almost nowhere does a believer lose his dignity faster by, than by getting drunk.

Directly connected to wine follows prosperity gained by “sordid gain”, in other words ‘dirty profit’. It is indeed dirty to deal with the matters of God in a way to make yourself become wealthy. It is scandalous to deal from a greed for money. The deacon must spend the money, that is entrusted to him, to the needy and he must not misuse it for example by going to speculate with that money. He must neither seek spiritual benefits by, for instance, giving preference to certain people in order to be esteemed by them.

1 Timothy 3:9. To be occupied with outward, material matters may never be seen as a side topic. Also these matters have to do with “the mystery of the faith”. The outer deeds originate from it. The mystery of the faith is the total of the truth that is made known by Divine revelation and that is summarized in Christ. Only when the deacon clings to Christ he is able to do his work according to what is expected from him. With Christ in his heart he is kept from wrong decisions and his conscience remains pure.

1 Timothy 3:10. Like the overseer ought not to be a new convert the deacon must also have proved to be faithful and reliable. You are not supposed to just ask anybody to this work. He must “first be tested”. This has got nothing to do with an experimental time or an exam. It is about a judgment of the whole person in his walk in the world and in the midst of the believers (2 Corinthians 8:22; cf. 1 Thessalonians 2:4). If, after investigation, there is nothing for which the ‘prospective deacon’ must answer, if he appears to be “beyond reproach”, he is allowed to do his service.

1 Timothy 3:11. The wives of the deacons are involved in this work, often because of their practical view on the necessities in a household. (Regarding the work of the overseer, which is a work of the exertion of spiritual authority, their wives are not mentioned.) Like their husbands they ought to be “dignified” (1 Timothy 3:8). They must not speak out “malicious gossips”. They ought to keep the bad things they hear to themselves and are not supposed to tell these things further.

In their judgment about believers who are eligible for support they ought to be “temperate”. They are not to be influenced by all kinds of matters that can hinder them to get a right judgment.

The last feature that is mentioned is that they must be “faithful in all things”. They shall not misuse anything that is entrusted to them, both materially and spiritually. They are reliable, you can count on them.

Now read 1 Timothy 3:6-11 again.

Reflection: Are there characteristics in this section that do not apply to you? Why not?

Philemon 1:13

Overseer (continuation) and Deacons

1 Timothy 3:6. An overseer may not be “a new convert” (literally: ‘newly planted’). A new convert is not able to approach spiritual problems on the basis of God’s Word. He simply doesn’t have the knowledge yet. He is neither able to sense a person who is in spiritual distress. He himself has not yet experienced a spiritual growth with the exercises that go together with that (cf. 1 John 2:12-27). Much too often he is occupied with himself and with learning to deal with the temptations of the world.

Therefore an overseer can only be someone who has already been converted for a longer time. Such a person is considered to have grown spiritually and who also has learnt in practice that in him, that is in his flesh, nothing good dwells (Romans 7:18). You may believe with your heart and know with your mind that you are crucified with Christ (Romans 6:6), but it is something quite different to keep yourself dead for sin in practice (Romans 6:11). It is important that you also experience the truths. A new convert cannot possibly have experience in the life of faith yet. That is not a shame, it is simply impossible.

Therefore it is highly dangerous if a young believer aspires this task for himself or when people give him that task. Then he comes in the hazard area of pride or puffiness. Then the importance of his own person is number one. This often leads to arrogance and in that way to reproach (or pride) and the snare of the devil.

A local church is doing itself a disservice if it allows a young believer to bear such a responsibility. It opens the door for the pride of the devil. Pride is the original sin and was first found in the devil. He was the first creature who came up with the thought of his own interest (Isaiah 14:12-15; Ezekiel 28:12-19). That led to his fall. His judgment is fixed. Let this be a serious warning for everyone who desires a task or gives a task to someone who is not (yet) suitable for it.

1 Timothy 3:7. The ‘profile’ of the overseer ends with the reputation he has outside the church – that is in society. “He must have a good reputation with those outside [the church].” It is also important how the world views such a person. Not that people should make a questionnaire in the neighborhood for that, but the overseer must be well-known as an image bearer of Christ.

That doesn’t mean that everybody speaks well of him, for that may contrarily mean that that it is not well at all with him(Luke 6:26). The point is that he “will not fall into reproach”. That happens when he has double reputation. On the one hand he wants to be a good Christian in church. He meets all his financial obligations and responsibilities in church and he faithfully attends the gatherings of the church. On the other hand, he displays in the world a temperament, a use of words, a dishonesty and uncleanness that make him an object of derision and scorn.

This ambiguous attitude will certainly make him fall into “the snare of the devil”. That means that he becomes a prey to the devil. It is about a snare, the trap that the devil has prepared to catch the saints, especially the leaders to eliminate him (cf. 2 Timothy 2:26).

1 Timothy 3:8. After his interesting description of the qualifications of the overseer, Paul tells Timothy something about another particular group. It’s about the “deacons”. The overseers take care of the inward, spiritual order of the church. The deacons take care of the outward wellbeing of the church, of what is materially needed.

In Acts 6:1-6 they appear for the first time. They are not called that there, but it is about the service they do. There it appears that this service – the distribution of money – originally was done by the twelve apostles. There we also see the general qualifications (Acts 6:3) and that they are chosen by the church (in contrast to the elders or overseers).

Although the deacon works on another area than the overseer, “likewise” he needs to have certain spiritual characteristics to be able to do that work. It is not ‘just a job’ that is appropriate for the pragmatic and businesslike believers. Also this material work has to be done in a spiritual way. Spiritual consideration must be made concerning the distribution of money or goods. It must happen without favoritism.

“Dignity” is the first characteristic of the deacon. His conduct radiated a dignity that shows what a deacon is occupied with inwardly, in his thoughts and deliberations.

Also when he says something you don’t need to worry that he means something else. He is “not double-tongued”. He is no speaker who adapts himself to the audience before him, or who says things with sneaky thoughts or intentions.

It is of importance that a deacon always has self-control. Therefore he must not be “addicted to much wine”. Almost nowhere does a believer lose his dignity faster by, than by getting drunk.

Directly connected to wine follows prosperity gained by “sordid gain”, in other words ‘dirty profit’. It is indeed dirty to deal with the matters of God in a way to make yourself become wealthy. It is scandalous to deal from a greed for money. The deacon must spend the money, that is entrusted to him, to the needy and he must not misuse it for example by going to speculate with that money. He must neither seek spiritual benefits by, for instance, giving preference to certain people in order to be esteemed by them.

1 Timothy 3:9. To be occupied with outward, material matters may never be seen as a side topic. Also these matters have to do with “the mystery of the faith”. The outer deeds originate from it. The mystery of the faith is the total of the truth that is made known by Divine revelation and that is summarized in Christ. Only when the deacon clings to Christ he is able to do his work according to what is expected from him. With Christ in his heart he is kept from wrong decisions and his conscience remains pure.

1 Timothy 3:10. Like the overseer ought not to be a new convert the deacon must also have proved to be faithful and reliable. You are not supposed to just ask anybody to this work. He must “first be tested”. This has got nothing to do with an experimental time or an exam. It is about a judgment of the whole person in his walk in the world and in the midst of the believers (2 Corinthians 8:22; cf. 1 Thessalonians 2:4). If, after investigation, there is nothing for which the ‘prospective deacon’ must answer, if he appears to be “beyond reproach”, he is allowed to do his service.

1 Timothy 3:11. The wives of the deacons are involved in this work, often because of their practical view on the necessities in a household. (Regarding the work of the overseer, which is a work of the exertion of spiritual authority, their wives are not mentioned.) Like their husbands they ought to be “dignified” (1 Timothy 3:8). They must not speak out “malicious gossips”. They ought to keep the bad things they hear to themselves and are not supposed to tell these things further.

In their judgment about believers who are eligible for support they ought to be “temperate”. They are not to be influenced by all kinds of matters that can hinder them to get a right judgment.

The last feature that is mentioned is that they must be “faithful in all things”. They shall not misuse anything that is entrusted to them, both materially and spiritually. They are reliable, you can count on them.

Now read 1 Timothy 3:6-11 again.

Reflection: Are there characteristics in this section that do not apply to you? Why not?

Philemon 1:14

Overseer (continuation) and Deacons

1 Timothy 3:6. An overseer may not be “a new convert” (literally: ‘newly planted’). A new convert is not able to approach spiritual problems on the basis of God’s Word. He simply doesn’t have the knowledge yet. He is neither able to sense a person who is in spiritual distress. He himself has not yet experienced a spiritual growth with the exercises that go together with that (cf. 1 John 2:12-27). Much too often he is occupied with himself and with learning to deal with the temptations of the world.

Therefore an overseer can only be someone who has already been converted for a longer time. Such a person is considered to have grown spiritually and who also has learnt in practice that in him, that is in his flesh, nothing good dwells (Romans 7:18). You may believe with your heart and know with your mind that you are crucified with Christ (Romans 6:6), but it is something quite different to keep yourself dead for sin in practice (Romans 6:11). It is important that you also experience the truths. A new convert cannot possibly have experience in the life of faith yet. That is not a shame, it is simply impossible.

Therefore it is highly dangerous if a young believer aspires this task for himself or when people give him that task. Then he comes in the hazard area of pride or puffiness. Then the importance of his own person is number one. This often leads to arrogance and in that way to reproach (or pride) and the snare of the devil.

A local church is doing itself a disservice if it allows a young believer to bear such a responsibility. It opens the door for the pride of the devil. Pride is the original sin and was first found in the devil. He was the first creature who came up with the thought of his own interest (Isaiah 14:12-15; Ezekiel 28:12-19). That led to his fall. His judgment is fixed. Let this be a serious warning for everyone who desires a task or gives a task to someone who is not (yet) suitable for it.

1 Timothy 3:7. The ‘profile’ of the overseer ends with the reputation he has outside the church – that is in society. “He must have a good reputation with those outside [the church].” It is also important how the world views such a person. Not that people should make a questionnaire in the neighborhood for that, but the overseer must be well-known as an image bearer of Christ.

That doesn’t mean that everybody speaks well of him, for that may contrarily mean that that it is not well at all with him(Luke 6:26). The point is that he “will not fall into reproach”. That happens when he has double reputation. On the one hand he wants to be a good Christian in church. He meets all his financial obligations and responsibilities in church and he faithfully attends the gatherings of the church. On the other hand, he displays in the world a temperament, a use of words, a dishonesty and uncleanness that make him an object of derision and scorn.

This ambiguous attitude will certainly make him fall into “the snare of the devil”. That means that he becomes a prey to the devil. It is about a snare, the trap that the devil has prepared to catch the saints, especially the leaders to eliminate him (cf. 2 Timothy 2:26).

1 Timothy 3:8. After his interesting description of the qualifications of the overseer, Paul tells Timothy something about another particular group. It’s about the “deacons”. The overseers take care of the inward, spiritual order of the church. The deacons take care of the outward wellbeing of the church, of what is materially needed.

In Acts 6:1-6 they appear for the first time. They are not called that there, but it is about the service they do. There it appears that this service – the distribution of money – originally was done by the twelve apostles. There we also see the general qualifications (Acts 6:3) and that they are chosen by the church (in contrast to the elders or overseers).

Although the deacon works on another area than the overseer, “likewise” he needs to have certain spiritual characteristics to be able to do that work. It is not ‘just a job’ that is appropriate for the pragmatic and businesslike believers. Also this material work has to be done in a spiritual way. Spiritual consideration must be made concerning the distribution of money or goods. It must happen without favoritism.

“Dignity” is the first characteristic of the deacon. His conduct radiated a dignity that shows what a deacon is occupied with inwardly, in his thoughts and deliberations.

Also when he says something you don’t need to worry that he means something else. He is “not double-tongued”. He is no speaker who adapts himself to the audience before him, or who says things with sneaky thoughts or intentions.

It is of importance that a deacon always has self-control. Therefore he must not be “addicted to much wine”. Almost nowhere does a believer lose his dignity faster by, than by getting drunk.

Directly connected to wine follows prosperity gained by “sordid gain”, in other words ‘dirty profit’. It is indeed dirty to deal with the matters of God in a way to make yourself become wealthy. It is scandalous to deal from a greed for money. The deacon must spend the money, that is entrusted to him, to the needy and he must not misuse it for example by going to speculate with that money. He must neither seek spiritual benefits by, for instance, giving preference to certain people in order to be esteemed by them.

1 Timothy 3:9. To be occupied with outward, material matters may never be seen as a side topic. Also these matters have to do with “the mystery of the faith”. The outer deeds originate from it. The mystery of the faith is the total of the truth that is made known by Divine revelation and that is summarized in Christ. Only when the deacon clings to Christ he is able to do his work according to what is expected from him. With Christ in his heart he is kept from wrong decisions and his conscience remains pure.

1 Timothy 3:10. Like the overseer ought not to be a new convert the deacon must also have proved to be faithful and reliable. You are not supposed to just ask anybody to this work. He must “first be tested”. This has got nothing to do with an experimental time or an exam. It is about a judgment of the whole person in his walk in the world and in the midst of the believers (2 Corinthians 8:22; cf. 1 Thessalonians 2:4). If, after investigation, there is nothing for which the ‘prospective deacon’ must answer, if he appears to be “beyond reproach”, he is allowed to do his service.

1 Timothy 3:11. The wives of the deacons are involved in this work, often because of their practical view on the necessities in a household. (Regarding the work of the overseer, which is a work of the exertion of spiritual authority, their wives are not mentioned.) Like their husbands they ought to be “dignified” (1 Timothy 3:8). They must not speak out “malicious gossips”. They ought to keep the bad things they hear to themselves and are not supposed to tell these things further.

In their judgment about believers who are eligible for support they ought to be “temperate”. They are not to be influenced by all kinds of matters that can hinder them to get a right judgment.

The last feature that is mentioned is that they must be “faithful in all things”. They shall not misuse anything that is entrusted to them, both materially and spiritually. They are reliable, you can count on them.

Now read 1 Timothy 3:6-11 again.

Reflection: Are there characteristics in this section that do not apply to you? Why not?

Philemon 1:15

The House of God

1 Timothy 3:12. As for overseers, marital faithfulness is also an absolute requirement for the deacons. They ought to reflect God’s thoughts of faithfulness in their marriage. They must also be “good managers of [their] children and their own households”. The way they manage their own children and households shows whether they can be considered to be capable of alleviating the financial burden of others.

Managing and distributing money where it is needed is a form of managing. The deacons get access to and insight into many houses and domestic matters. To be able to estimate what is needed, it is essential that their own marriage and family are in good order. A person who has debts himself could be tempted to clear his own deficiencies with the money that comes from collections.

1 Timothy 3:13. A particular reward is connected to this service if it is well performed. Deacons can “obtain” something. This word indicates that they have committed themselves to this service. God rewards that commitment with “a high standing”. A standing is something similar like a basis, a foundation. Those who have served well have laid a good basis.

This basis doesn’t serve to be promoted to a higher spiritual service, but it is the basis for another task. That task is not in the realm of material, but relates more to spiritual work. This position has to do with the place in the service of the Lord. Stephen and Philip are the examples of that. They were deacons and they obtained later a spiritual ministry (Acts 6:8; Acts 8:4-13). God deals here according to the principle that ‘everyone who has, more shall be given’ (Matthew 25:29).

This “high standing” goes together with “great confidence in the faith that is in Christ Jesus”. “Confidence” means that there is an inward freedom to say everything that occupies someone. There is nothing that limits him, there is no wrong conduct or sin. There is courage to do something for the Lord. That boldness has nothing to do with human courage. It is the mind of someone whose trust is completely anchored in Christ Jesus alone. It is the boldness that through experience has learned to know this confidence as a confidence that never shames.

1 Timothy 3:14. Paul has not informed Timothy “these things” orally, but in writing. In that way his instructions for his dealings are fixed and you now have insight into them as well. After all it is also necessary for you to know how to behave and deal in the house of God as it was to Timothy.

Paul traveled to Macedonia (1 Timothy 1:3), but hopes to return soon to Ephesus. He has sent his letter in advance, but that doesn’t decrease his desire to come personally. Timothy’s desire for the coming of Paul must have been like that too. I think that the speedy coming of Paul must have therefore motivated Timothy more to carry out what Paul has written.

1 Timothy 3:15. Although he was hoping to come soon he considered the possibility that his visit was not possibly to be soon. Because he always had Timothy and the church of Ephesus on his mind, he wants to tell Timothy some significant issues with a view to the conduct in God’s house.

It is about a conduct that is in accordance with the Inhabitant and the Owner of the house. Therefore the house rules must be made known; you need to know them. Without knowing them it is not possible to behave properly in God’s house, according to His will. You cannot behave yourself in God’s house the way you want. You cannot make up your own rules in that house.

The rules of conduct are presented to Timothy, but they apply to everyone who is in this house. God also determined the rules for His house in the Old Testament. Then He dwelled in the tabernacle and later in the temple. He provided His people with comprehensive prescriptions about how He wanted to be approached and how to be with Him. Then the main characteristic was: holiness (Psalms 93:5).

That is no different for His house in the New Testament. The holy God of the Old Testament is the same holy God in the New Testament. The condition on which He dwelled in His Old Testament house is the same as He dwells in His New Testament house. His New Testament house is “the church of the living God”. This house is built on Christ, the Son of the living God (Matthew 16:16-18). God dwells in His house through the Holy Spirit (1 Corinthians 3:16; Ephesians 2:21-22).

The church is on earth to testify to “the truth”. The truth is Christ and everything that is in Christ (John 14:6). The church is not the truth itself, but the bearer of the truth. It doesn’t proclaim or preach the truth, but it shows the truth and it holds that up. A “pillar” holds something up and at the same time it supports it. The church is also the “ground”. She is the basis, the certainty and assurance of the truth. The existence of the church is the proof of the truth. Outside the church there is no truth to be found.

1 Timothy 3:16. The content of the truth is “by common confession, … the mystery of godliness”. Each doubt about it is excluded. All God’s children agree with this and there is nobody who disagrees. Each believer in the church openly testifies to this mystery. The truth in Christ is hidden from the world, but is known and confessed by the believer. Isn’t it impressively “great” that you know and confess Christ, while it is still hidden to the world?

It is God’s purpose that His house is inhabited by people who are characterized by “godliness”. Godliness indicates a God centered attitude that pleases God. The ‘nourishment’ of Godliness is ‘the mystery’. The more you learn to know about the mystery, the more you grow in Godliness.

Therefore Paul gives a wonderful description of the ‘mystery of Godliness’. Without mentioning the Name of Christ, it appears from the whole description that it is about Him.

Who else can that be “who was revealed in the flesh” than Christ? (John 1:14; Colossians 1:15; Hebrews 1:1.) He is the true, everlasting God (Psalms 90:2; Colossians 1:17), Who became truly Man in (the fullness of) time (Romans 8:3; Galatians 4:4; Hebrews 2:14). He is the living Center of the truth. It is Him alone to Whom the church ought to testify in the world.

He is “vindicated in the Spirit”. fully Him a full testimony has been given by the Holy Spirit The Holy Spirit fully agreed with everything He was and did on earth, He could join to that. The Holy Spirit declared everything righteous, there was nothing that He had to withdraw Himself from. The Holy Spirit was there when He was born (Luke 1:35), He was there in His life (Acts 10:38), when He died (Hebrews 9:14), and when He arose (Romans 1:4) and when He was glorified (John 16:13-14).

He was “seen by the angels”. The angels saw their Creator for the first time when He was born (Luke 2:9-14). Afterwards they saw Him also in His life (Matthew 4:11; Luke 22:43), when He was arrested (Matthew 26:53), when He resurrected from the dead (Matthew 28:2) and when He ascended to heaven (Acts 1:10).

Then He is “proclaimed among the nations”, which indicates that His Person and what was given in Him by God, did not stop with Israel.

The result of the proclamation is that He is “believed on in the world”. He is the object of faith on the territory where He still doesn’t openly reign, but where satan is still the ruler.

Paul closes his impressive description with “taken up in glory”. This refers to the ascension to heaven of the Lord Jesus. When He was taken up, there was ‘the cloud’, the symbol of God’s glory that hid Him from the sight of the disciples (Acts 1:9).

When we see a historical order in this description, then with ‘taken up in glory’ can be meant the moment that the church is also taken up and the Lord Jesus is, as it were, complete (1 Thessalonians 4:17).

Now read 1 Timothy 3:12-16 again.

Reflection: What is meant with ‘the truth’ of which the church is the pillar and ground?

Philemon 1:16

The House of God

1 Timothy 3:12. As for overseers, marital faithfulness is also an absolute requirement for the deacons. They ought to reflect God’s thoughts of faithfulness in their marriage. They must also be “good managers of [their] children and their own households”. The way they manage their own children and households shows whether they can be considered to be capable of alleviating the financial burden of others.

Managing and distributing money where it is needed is a form of managing. The deacons get access to and insight into many houses and domestic matters. To be able to estimate what is needed, it is essential that their own marriage and family are in good order. A person who has debts himself could be tempted to clear his own deficiencies with the money that comes from collections.

1 Timothy 3:13. A particular reward is connected to this service if it is well performed. Deacons can “obtain” something. This word indicates that they have committed themselves to this service. God rewards that commitment with “a high standing”. A standing is something similar like a basis, a foundation. Those who have served well have laid a good basis.

This basis doesn’t serve to be promoted to a higher spiritual service, but it is the basis for another task. That task is not in the realm of material, but relates more to spiritual work. This position has to do with the place in the service of the Lord. Stephen and Philip are the examples of that. They were deacons and they obtained later a spiritual ministry (Acts 6:8; Acts 8:4-13). God deals here according to the principle that ‘everyone who has, more shall be given’ (Matthew 25:29).

This “high standing” goes together with “great confidence in the faith that is in Christ Jesus”. “Confidence” means that there is an inward freedom to say everything that occupies someone. There is nothing that limits him, there is no wrong conduct or sin. There is courage to do something for the Lord. That boldness has nothing to do with human courage. It is the mind of someone whose trust is completely anchored in Christ Jesus alone. It is the boldness that through experience has learned to know this confidence as a confidence that never shames.

1 Timothy 3:14. Paul has not informed Timothy “these things” orally, but in writing. In that way his instructions for his dealings are fixed and you now have insight into them as well. After all it is also necessary for you to know how to behave and deal in the house of God as it was to Timothy.

Paul traveled to Macedonia (1 Timothy 1:3), but hopes to return soon to Ephesus. He has sent his letter in advance, but that doesn’t decrease his desire to come personally. Timothy’s desire for the coming of Paul must have been like that too. I think that the speedy coming of Paul must have therefore motivated Timothy more to carry out what Paul has written.

1 Timothy 3:15. Although he was hoping to come soon he considered the possibility that his visit was not possibly to be soon. Because he always had Timothy and the church of Ephesus on his mind, he wants to tell Timothy some significant issues with a view to the conduct in God’s house.

It is about a conduct that is in accordance with the Inhabitant and the Owner of the house. Therefore the house rules must be made known; you need to know them. Without knowing them it is not possible to behave properly in God’s house, according to His will. You cannot behave yourself in God’s house the way you want. You cannot make up your own rules in that house.

The rules of conduct are presented to Timothy, but they apply to everyone who is in this house. God also determined the rules for His house in the Old Testament. Then He dwelled in the tabernacle and later in the temple. He provided His people with comprehensive prescriptions about how He wanted to be approached and how to be with Him. Then the main characteristic was: holiness (Psalms 93:5).

That is no different for His house in the New Testament. The holy God of the Old Testament is the same holy God in the New Testament. The condition on which He dwelled in His Old Testament house is the same as He dwells in His New Testament house. His New Testament house is “the church of the living God”. This house is built on Christ, the Son of the living God (Matthew 16:16-18). God dwells in His house through the Holy Spirit (1 Corinthians 3:16; Ephesians 2:21-22).

The church is on earth to testify to “the truth”. The truth is Christ and everything that is in Christ (John 14:6). The church is not the truth itself, but the bearer of the truth. It doesn’t proclaim or preach the truth, but it shows the truth and it holds that up. A “pillar” holds something up and at the same time it supports it. The church is also the “ground”. She is the basis, the certainty and assurance of the truth. The existence of the church is the proof of the truth. Outside the church there is no truth to be found.

1 Timothy 3:16. The content of the truth is “by common confession, … the mystery of godliness”. Each doubt about it is excluded. All God’s children agree with this and there is nobody who disagrees. Each believer in the church openly testifies to this mystery. The truth in Christ is hidden from the world, but is known and confessed by the believer. Isn’t it impressively “great” that you know and confess Christ, while it is still hidden to the world?

It is God’s purpose that His house is inhabited by people who are characterized by “godliness”. Godliness indicates a God centered attitude that pleases God. The ‘nourishment’ of Godliness is ‘the mystery’. The more you learn to know about the mystery, the more you grow in Godliness.

Therefore Paul gives a wonderful description of the ‘mystery of Godliness’. Without mentioning the Name of Christ, it appears from the whole description that it is about Him.

Who else can that be “who was revealed in the flesh” than Christ? (John 1:14; Colossians 1:15; Hebrews 1:1.) He is the true, everlasting God (Psalms 90:2; Colossians 1:17), Who became truly Man in (the fullness of) time (Romans 8:3; Galatians 4:4; Hebrews 2:14). He is the living Center of the truth. It is Him alone to Whom the church ought to testify in the world.

He is “vindicated in the Spirit”. fully Him a full testimony has been given by the Holy Spirit The Holy Spirit fully agreed with everything He was and did on earth, He could join to that. The Holy Spirit declared everything righteous, there was nothing that He had to withdraw Himself from. The Holy Spirit was there when He was born (Luke 1:35), He was there in His life (Acts 10:38), when He died (Hebrews 9:14), and when He arose (Romans 1:4) and when He was glorified (John 16:13-14).

He was “seen by the angels”. The angels saw their Creator for the first time when He was born (Luke 2:9-14). Afterwards they saw Him also in His life (Matthew 4:11; Luke 22:43), when He was arrested (Matthew 26:53), when He resurrected from the dead (Matthew 28:2) and when He ascended to heaven (Acts 1:10).

Then He is “proclaimed among the nations”, which indicates that His Person and what was given in Him by God, did not stop with Israel.

The result of the proclamation is that He is “believed on in the world”. He is the object of faith on the territory where He still doesn’t openly reign, but where satan is still the ruler.

Paul closes his impressive description with “taken up in glory”. This refers to the ascension to heaven of the Lord Jesus. When He was taken up, there was ‘the cloud’, the symbol of God’s glory that hid Him from the sight of the disciples (Acts 1:9).

When we see a historical order in this description, then with ‘taken up in glory’ can be meant the moment that the church is also taken up and the Lord Jesus is, as it were, complete (1 Thessalonians 4:17).

Now read 1 Timothy 3:12-16 again.

Reflection: What is meant with ‘the truth’ of which the church is the pillar and ground?

Philemon 1:17

The House of God

1 Timothy 3:12. As for overseers, marital faithfulness is also an absolute requirement for the deacons. They ought to reflect God’s thoughts of faithfulness in their marriage. They must also be “good managers of [their] children and their own households”. The way they manage their own children and households shows whether they can be considered to be capable of alleviating the financial burden of others.

Managing and distributing money where it is needed is a form of managing. The deacons get access to and insight into many houses and domestic matters. To be able to estimate what is needed, it is essential that their own marriage and family are in good order. A person who has debts himself could be tempted to clear his own deficiencies with the money that comes from collections.

1 Timothy 3:13. A particular reward is connected to this service if it is well performed. Deacons can “obtain” something. This word indicates that they have committed themselves to this service. God rewards that commitment with “a high standing”. A standing is something similar like a basis, a foundation. Those who have served well have laid a good basis.

This basis doesn’t serve to be promoted to a higher spiritual service, but it is the basis for another task. That task is not in the realm of material, but relates more to spiritual work. This position has to do with the place in the service of the Lord. Stephen and Philip are the examples of that. They were deacons and they obtained later a spiritual ministry (Acts 6:8; Acts 8:4-13). God deals here according to the principle that ‘everyone who has, more shall be given’ (Matthew 25:29).

This “high standing” goes together with “great confidence in the faith that is in Christ Jesus”. “Confidence” means that there is an inward freedom to say everything that occupies someone. There is nothing that limits him, there is no wrong conduct or sin. There is courage to do something for the Lord. That boldness has nothing to do with human courage. It is the mind of someone whose trust is completely anchored in Christ Jesus alone. It is the boldness that through experience has learned to know this confidence as a confidence that never shames.

1 Timothy 3:14. Paul has not informed Timothy “these things” orally, but in writing. In that way his instructions for his dealings are fixed and you now have insight into them as well. After all it is also necessary for you to know how to behave and deal in the house of God as it was to Timothy.

Paul traveled to Macedonia (1 Timothy 1:3), but hopes to return soon to Ephesus. He has sent his letter in advance, but that doesn’t decrease his desire to come personally. Timothy’s desire for the coming of Paul must have been like that too. I think that the speedy coming of Paul must have therefore motivated Timothy more to carry out what Paul has written.

1 Timothy 3:15. Although he was hoping to come soon he considered the possibility that his visit was not possibly to be soon. Because he always had Timothy and the church of Ephesus on his mind, he wants to tell Timothy some significant issues with a view to the conduct in God’s house.

It is about a conduct that is in accordance with the Inhabitant and the Owner of the house. Therefore the house rules must be made known; you need to know them. Without knowing them it is not possible to behave properly in God’s house, according to His will. You cannot behave yourself in God’s house the way you want. You cannot make up your own rules in that house.

The rules of conduct are presented to Timothy, but they apply to everyone who is in this house. God also determined the rules for His house in the Old Testament. Then He dwelled in the tabernacle and later in the temple. He provided His people with comprehensive prescriptions about how He wanted to be approached and how to be with Him. Then the main characteristic was: holiness (Psalms 93:5).

That is no different for His house in the New Testament. The holy God of the Old Testament is the same holy God in the New Testament. The condition on which He dwelled in His Old Testament house is the same as He dwells in His New Testament house. His New Testament house is “the church of the living God”. This house is built on Christ, the Son of the living God (Matthew 16:16-18). God dwells in His house through the Holy Spirit (1 Corinthians 3:16; Ephesians 2:21-22).

The church is on earth to testify to “the truth”. The truth is Christ and everything that is in Christ (John 14:6). The church is not the truth itself, but the bearer of the truth. It doesn’t proclaim or preach the truth, but it shows the truth and it holds that up. A “pillar” holds something up and at the same time it supports it. The church is also the “ground”. She is the basis, the certainty and assurance of the truth. The existence of the church is the proof of the truth. Outside the church there is no truth to be found.

1 Timothy 3:16. The content of the truth is “by common confession, … the mystery of godliness”. Each doubt about it is excluded. All God’s children agree with this and there is nobody who disagrees. Each believer in the church openly testifies to this mystery. The truth in Christ is hidden from the world, but is known and confessed by the believer. Isn’t it impressively “great” that you know and confess Christ, while it is still hidden to the world?

It is God’s purpose that His house is inhabited by people who are characterized by “godliness”. Godliness indicates a God centered attitude that pleases God. The ‘nourishment’ of Godliness is ‘the mystery’. The more you learn to know about the mystery, the more you grow in Godliness.

Therefore Paul gives a wonderful description of the ‘mystery of Godliness’. Without mentioning the Name of Christ, it appears from the whole description that it is about Him.

Who else can that be “who was revealed in the flesh” than Christ? (John 1:14; Colossians 1:15; Hebrews 1:1.) He is the true, everlasting God (Psalms 90:2; Colossians 1:17), Who became truly Man in (the fullness of) time (Romans 8:3; Galatians 4:4; Hebrews 2:14). He is the living Center of the truth. It is Him alone to Whom the church ought to testify in the world.

He is “vindicated in the Spirit”. fully Him a full testimony has been given by the Holy Spirit The Holy Spirit fully agreed with everything He was and did on earth, He could join to that. The Holy Spirit declared everything righteous, there was nothing that He had to withdraw Himself from. The Holy Spirit was there when He was born (Luke 1:35), He was there in His life (Acts 10:38), when He died (Hebrews 9:14), and when He arose (Romans 1:4) and when He was glorified (John 16:13-14).

He was “seen by the angels”. The angels saw their Creator for the first time when He was born (Luke 2:9-14). Afterwards they saw Him also in His life (Matthew 4:11; Luke 22:43), when He was arrested (Matthew 26:53), when He resurrected from the dead (Matthew 28:2) and when He ascended to heaven (Acts 1:10).

Then He is “proclaimed among the nations”, which indicates that His Person and what was given in Him by God, did not stop with Israel.

The result of the proclamation is that He is “believed on in the world”. He is the object of faith on the territory where He still doesn’t openly reign, but where satan is still the ruler.

Paul closes his impressive description with “taken up in glory”. This refers to the ascension to heaven of the Lord Jesus. When He was taken up, there was ‘the cloud’, the symbol of God’s glory that hid Him from the sight of the disciples (Acts 1:9).

When we see a historical order in this description, then with ‘taken up in glory’ can be meant the moment that the church is also taken up and the Lord Jesus is, as it were, complete (1 Thessalonians 4:17).

Now read 1 Timothy 3:12-16 again.

Reflection: What is meant with ‘the truth’ of which the church is the pillar and ground?

Philemon 1:18

The House of God

1 Timothy 3:12. As for overseers, marital faithfulness is also an absolute requirement for the deacons. They ought to reflect God’s thoughts of faithfulness in their marriage. They must also be “good managers of [their] children and their own households”. The way they manage their own children and households shows whether they can be considered to be capable of alleviating the financial burden of others.

Managing and distributing money where it is needed is a form of managing. The deacons get access to and insight into many houses and domestic matters. To be able to estimate what is needed, it is essential that their own marriage and family are in good order. A person who has debts himself could be tempted to clear his own deficiencies with the money that comes from collections.

1 Timothy 3:13. A particular reward is connected to this service if it is well performed. Deacons can “obtain” something. This word indicates that they have committed themselves to this service. God rewards that commitment with “a high standing”. A standing is something similar like a basis, a foundation. Those who have served well have laid a good basis.

This basis doesn’t serve to be promoted to a higher spiritual service, but it is the basis for another task. That task is not in the realm of material, but relates more to spiritual work. This position has to do with the place in the service of the Lord. Stephen and Philip are the examples of that. They were deacons and they obtained later a spiritual ministry (Acts 6:8; Acts 8:4-13). God deals here according to the principle that ‘everyone who has, more shall be given’ (Matthew 25:29).

This “high standing” goes together with “great confidence in the faith that is in Christ Jesus”. “Confidence” means that there is an inward freedom to say everything that occupies someone. There is nothing that limits him, there is no wrong conduct or sin. There is courage to do something for the Lord. That boldness has nothing to do with human courage. It is the mind of someone whose trust is completely anchored in Christ Jesus alone. It is the boldness that through experience has learned to know this confidence as a confidence that never shames.

1 Timothy 3:14. Paul has not informed Timothy “these things” orally, but in writing. In that way his instructions for his dealings are fixed and you now have insight into them as well. After all it is also necessary for you to know how to behave and deal in the house of God as it was to Timothy.

Paul traveled to Macedonia (1 Timothy 1:3), but hopes to return soon to Ephesus. He has sent his letter in advance, but that doesn’t decrease his desire to come personally. Timothy’s desire for the coming of Paul must have been like that too. I think that the speedy coming of Paul must have therefore motivated Timothy more to carry out what Paul has written.

1 Timothy 3:15. Although he was hoping to come soon he considered the possibility that his visit was not possibly to be soon. Because he always had Timothy and the church of Ephesus on his mind, he wants to tell Timothy some significant issues with a view to the conduct in God’s house.

It is about a conduct that is in accordance with the Inhabitant and the Owner of the house. Therefore the house rules must be made known; you need to know them. Without knowing them it is not possible to behave properly in God’s house, according to His will. You cannot behave yourself in God’s house the way you want. You cannot make up your own rules in that house.

The rules of conduct are presented to Timothy, but they apply to everyone who is in this house. God also determined the rules for His house in the Old Testament. Then He dwelled in the tabernacle and later in the temple. He provided His people with comprehensive prescriptions about how He wanted to be approached and how to be with Him. Then the main characteristic was: holiness (Psalms 93:5).

That is no different for His house in the New Testament. The holy God of the Old Testament is the same holy God in the New Testament. The condition on which He dwelled in His Old Testament house is the same as He dwells in His New Testament house. His New Testament house is “the church of the living God”. This house is built on Christ, the Son of the living God (Matthew 16:16-18). God dwells in His house through the Holy Spirit (1 Corinthians 3:16; Ephesians 2:21-22).

The church is on earth to testify to “the truth”. The truth is Christ and everything that is in Christ (John 14:6). The church is not the truth itself, but the bearer of the truth. It doesn’t proclaim or preach the truth, but it shows the truth and it holds that up. A “pillar” holds something up and at the same time it supports it. The church is also the “ground”. She is the basis, the certainty and assurance of the truth. The existence of the church is the proof of the truth. Outside the church there is no truth to be found.

1 Timothy 3:16. The content of the truth is “by common confession, … the mystery of godliness”. Each doubt about it is excluded. All God’s children agree with this and there is nobody who disagrees. Each believer in the church openly testifies to this mystery. The truth in Christ is hidden from the world, but is known and confessed by the believer. Isn’t it impressively “great” that you know and confess Christ, while it is still hidden to the world?

It is God’s purpose that His house is inhabited by people who are characterized by “godliness”. Godliness indicates a God centered attitude that pleases God. The ‘nourishment’ of Godliness is ‘the mystery’. The more you learn to know about the mystery, the more you grow in Godliness.

Therefore Paul gives a wonderful description of the ‘mystery of Godliness’. Without mentioning the Name of Christ, it appears from the whole description that it is about Him.

Who else can that be “who was revealed in the flesh” than Christ? (John 1:14; Colossians 1:15; Hebrews 1:1.) He is the true, everlasting God (Psalms 90:2; Colossians 1:17), Who became truly Man in (the fullness of) time (Romans 8:3; Galatians 4:4; Hebrews 2:14). He is the living Center of the truth. It is Him alone to Whom the church ought to testify in the world.

He is “vindicated in the Spirit”. fully Him a full testimony has been given by the Holy Spirit The Holy Spirit fully agreed with everything He was and did on earth, He could join to that. The Holy Spirit declared everything righteous, there was nothing that He had to withdraw Himself from. The Holy Spirit was there when He was born (Luke 1:35), He was there in His life (Acts 10:38), when He died (Hebrews 9:14), and when He arose (Romans 1:4) and when He was glorified (John 16:13-14).

He was “seen by the angels”. The angels saw their Creator for the first time when He was born (Luke 2:9-14). Afterwards they saw Him also in His life (Matthew 4:11; Luke 22:43), when He was arrested (Matthew 26:53), when He resurrected from the dead (Matthew 28:2) and when He ascended to heaven (Acts 1:10).

Then He is “proclaimed among the nations”, which indicates that His Person and what was given in Him by God, did not stop with Israel.

The result of the proclamation is that He is “believed on in the world”. He is the object of faith on the territory where He still doesn’t openly reign, but where satan is still the ruler.

Paul closes his impressive description with “taken up in glory”. This refers to the ascension to heaven of the Lord Jesus. When He was taken up, there was ‘the cloud’, the symbol of God’s glory that hid Him from the sight of the disciples (Acts 1:9).

When we see a historical order in this description, then with ‘taken up in glory’ can be meant the moment that the church is also taken up and the Lord Jesus is, as it were, complete (1 Thessalonians 4:17).

Now read 1 Timothy 3:12-16 again.

Reflection: What is meant with ‘the truth’ of which the church is the pillar and ground?

Philemon 1:19

The House of God

1 Timothy 3:12. As for overseers, marital faithfulness is also an absolute requirement for the deacons. They ought to reflect God’s thoughts of faithfulness in their marriage. They must also be “good managers of [their] children and their own households”. The way they manage their own children and households shows whether they can be considered to be capable of alleviating the financial burden of others.

Managing and distributing money where it is needed is a form of managing. The deacons get access to and insight into many houses and domestic matters. To be able to estimate what is needed, it is essential that their own marriage and family are in good order. A person who has debts himself could be tempted to clear his own deficiencies with the money that comes from collections.

1 Timothy 3:13. A particular reward is connected to this service if it is well performed. Deacons can “obtain” something. This word indicates that they have committed themselves to this service. God rewards that commitment with “a high standing”. A standing is something similar like a basis, a foundation. Those who have served well have laid a good basis.

This basis doesn’t serve to be promoted to a higher spiritual service, but it is the basis for another task. That task is not in the realm of material, but relates more to spiritual work. This position has to do with the place in the service of the Lord. Stephen and Philip are the examples of that. They were deacons and they obtained later a spiritual ministry (Acts 6:8; Acts 8:4-13). God deals here according to the principle that ‘everyone who has, more shall be given’ (Matthew 25:29).

This “high standing” goes together with “great confidence in the faith that is in Christ Jesus”. “Confidence” means that there is an inward freedom to say everything that occupies someone. There is nothing that limits him, there is no wrong conduct or sin. There is courage to do something for the Lord. That boldness has nothing to do with human courage. It is the mind of someone whose trust is completely anchored in Christ Jesus alone. It is the boldness that through experience has learned to know this confidence as a confidence that never shames.

1 Timothy 3:14. Paul has not informed Timothy “these things” orally, but in writing. In that way his instructions for his dealings are fixed and you now have insight into them as well. After all it is also necessary for you to know how to behave and deal in the house of God as it was to Timothy.

Paul traveled to Macedonia (1 Timothy 1:3), but hopes to return soon to Ephesus. He has sent his letter in advance, but that doesn’t decrease his desire to come personally. Timothy’s desire for the coming of Paul must have been like that too. I think that the speedy coming of Paul must have therefore motivated Timothy more to carry out what Paul has written.

1 Timothy 3:15. Although he was hoping to come soon he considered the possibility that his visit was not possibly to be soon. Because he always had Timothy and the church of Ephesus on his mind, he wants to tell Timothy some significant issues with a view to the conduct in God’s house.

It is about a conduct that is in accordance with the Inhabitant and the Owner of the house. Therefore the house rules must be made known; you need to know them. Without knowing them it is not possible to behave properly in God’s house, according to His will. You cannot behave yourself in God’s house the way you want. You cannot make up your own rules in that house.

The rules of conduct are presented to Timothy, but they apply to everyone who is in this house. God also determined the rules for His house in the Old Testament. Then He dwelled in the tabernacle and later in the temple. He provided His people with comprehensive prescriptions about how He wanted to be approached and how to be with Him. Then the main characteristic was: holiness (Psalms 93:5).

That is no different for His house in the New Testament. The holy God of the Old Testament is the same holy God in the New Testament. The condition on which He dwelled in His Old Testament house is the same as He dwells in His New Testament house. His New Testament house is “the church of the living God”. This house is built on Christ, the Son of the living God (Matthew 16:16-18). God dwells in His house through the Holy Spirit (1 Corinthians 3:16; Ephesians 2:21-22).

The church is on earth to testify to “the truth”. The truth is Christ and everything that is in Christ (John 14:6). The church is not the truth itself, but the bearer of the truth. It doesn’t proclaim or preach the truth, but it shows the truth and it holds that up. A “pillar” holds something up and at the same time it supports it. The church is also the “ground”. She is the basis, the certainty and assurance of the truth. The existence of the church is the proof of the truth. Outside the church there is no truth to be found.

1 Timothy 3:16. The content of the truth is “by common confession, … the mystery of godliness”. Each doubt about it is excluded. All God’s children agree with this and there is nobody who disagrees. Each believer in the church openly testifies to this mystery. The truth in Christ is hidden from the world, but is known and confessed by the believer. Isn’t it impressively “great” that you know and confess Christ, while it is still hidden to the world?

It is God’s purpose that His house is inhabited by people who are characterized by “godliness”. Godliness indicates a God centered attitude that pleases God. The ‘nourishment’ of Godliness is ‘the mystery’. The more you learn to know about the mystery, the more you grow in Godliness.

Therefore Paul gives a wonderful description of the ‘mystery of Godliness’. Without mentioning the Name of Christ, it appears from the whole description that it is about Him.

Who else can that be “who was revealed in the flesh” than Christ? (John 1:14; Colossians 1:15; Hebrews 1:1.) He is the true, everlasting God (Psalms 90:2; Colossians 1:17), Who became truly Man in (the fullness of) time (Romans 8:3; Galatians 4:4; Hebrews 2:14). He is the living Center of the truth. It is Him alone to Whom the church ought to testify in the world.

He is “vindicated in the Spirit”. fully Him a full testimony has been given by the Holy Spirit The Holy Spirit fully agreed with everything He was and did on earth, He could join to that. The Holy Spirit declared everything righteous, there was nothing that He had to withdraw Himself from. The Holy Spirit was there when He was born (Luke 1:35), He was there in His life (Acts 10:38), when He died (Hebrews 9:14), and when He arose (Romans 1:4) and when He was glorified (John 16:13-14).

He was “seen by the angels”. The angels saw their Creator for the first time when He was born (Luke 2:9-14). Afterwards they saw Him also in His life (Matthew 4:11; Luke 22:43), when He was arrested (Matthew 26:53), when He resurrected from the dead (Matthew 28:2) and when He ascended to heaven (Acts 1:10).

Then He is “proclaimed among the nations”, which indicates that His Person and what was given in Him by God, did not stop with Israel.

The result of the proclamation is that He is “believed on in the world”. He is the object of faith on the territory where He still doesn’t openly reign, but where satan is still the ruler.

Paul closes his impressive description with “taken up in glory”. This refers to the ascension to heaven of the Lord Jesus. When He was taken up, there was ‘the cloud’, the symbol of God’s glory that hid Him from the sight of the disciples (Acts 1:9).

When we see a historical order in this description, then with ‘taken up in glory’ can be meant the moment that the church is also taken up and the Lord Jesus is, as it were, complete (1 Thessalonians 4:17).

Now read 1 Timothy 3:12-16 again.

Reflection: What is meant with ‘the truth’ of which the church is the pillar and ground?

Philemon 1:21

Apostasy in Later Times

1 Timothy 4:1. The last verses of the previous chapter form the introduction of this chapter. There you saw that everything in God’s house is about the Lord Jesus. If people abandon or ignore what is being said there, it is apostasy. Apostasy means that the Person of Christ is not sufficient anymore. Then people still need to have something to be ‘more Christian’. That is a violation of His Person and that is what the first verses of this chapter are about. In summary, you can say that in case people do not hold on to the truth of the last verses of chapter 3 (1 Timothy 3:15-16) then 1 Timothy 4:1 of this chapter will be the result.

In the days of Paul we see the characteristics of apostasy appear. That’s why the apostle could pass on admonishments that are of practical use in his time. Those admonishments have become more and more urgent as the time has moved on. It is possible that Paul has received a special message from the Spirit regarding the “later times”. Because “the Spirit” says it, it is sure that it will happen like that. The word “explicitly” emphasizes especially what ‘the Spirit says’ about those ‘later times’ and that it is particularly advisable to take His words to heart.

The expression “the Spirit … says” is one of the proofs that the Spirit is a (Divine) Person and not just a power or an influence. It is the Spirit Who makes us hear these vehement admonishments, so that the saints will not be surprised. He speaks about times that were to come in those days, but now have come fully. That is what makes it a present-day issue for us.

These ‘later days’ are being marked by a certain character that enables you to recognize these times. What particularly characterizes them is “that some will fall away from the faith”. Here there is still mention of ‘some’. The evil has still not generally spread, what will surely be the case in “the last days” (2 Timothy 3:1; 2 Peter 3:3; Jude 1:18), in which we live now.

‘Fall away from the faith’ can only happen to those who are not true believers. The certainty of salvation is the part of all who have been converted to God, who have confessed their sins sincerely and who have accepted Christ as Lord and Savior (John 10:27-30; Romans 8:38; 39; Hebrews 10:14; John 5:24). ‘Fall away’ is taking distance of an original position. People who fall away from the faith consciously turn their back on what they first believed. This faith was only based on rational considerations (cf. John 2:23-25).

While the Spirit leads in all truth (John 16:13), these people deviate from the truth and deliver themselves to the influence of “deceitful spirits” and their doctrines, “doctrines of demons”. That’s what they are occupied with; they seek their assurance there and they cling to their ‘truths’. They are blind to the fact that they entrust themselves to demons; those are evil spirits, instruments of satan.

1 Timothy 4:2. Demons can present themselves in a very pious way, but it is just appearances that deceive. They pretend to be pious, while what they say comes from the father of lies. “Hypocrisy” is a word that has to do with playing an act. Someone plays a role and pretends to be somebody else than himself. It is like wearing a mask that hides one’s true identity. In that way these deceivers wear the mask of piety as it is seen in abstaining from marriage and food (1 Timothy 4:3).

Such people have “seared in their own conscience as with a branding iron”. It is as if a glowing branding iron has been applied to their being with as a result the unremovable characteristic on them that they are completely closed off to the gospel. They unscrupulously distort things that are given by God and give them another meaning. They present their doctrines as if those can lead people to a higher level of holiness, in order to honor God more.

1 Timothy 4:3. Paul mentions two of these doctrines: marriage and food. Both are given by God as a blessing when He created man. In contrast to that demons present marriage and food as things that ‘only’ belong to the old creation, something that belongs to a lower order. They may suggest that a Christian doesn’t belong to the old creation anymore, but to the new creation. And there, according to their doctrines, things are of course different.

But there is nothing that can devalue the order of God’s creation. Marriage and food were already a part of the creation before sin entered. Devaluing these gifts means devaluing the Creator. On the contrary, God expects us as new men, to do justice in Christendom to the things He has given. Devaluing the gifts is also an attack on Christ. Celibacy (the obligation in the roman-catholic church to a priest to renounce marriage) is a doctrine of demons. It is an attack on the truth of Christ and the church.

Regarding the second error, ‘to abstain from food’, the deceivers can appeal to the food laws of the Old Testament (Leviticus 11:46-47). The error is the commandment (they made up themselves) to abstain from certain food. In that way a person who becomes a vegetarian out of conviction and eats only vegetable food, because he doesn’t want to eat meat, is caught up in the doctrine of demons. Also this error is an attack on Christ, this time regarding His work. He who fundamentally refuses to eat meat, refuses to nourish himself with the death of someone else. The death of the animal with which man is allowed to nourish himself is a picture of the death of Christ through which a man can receive life.

Paul returns to the beginning. Everything that “God has created”, He has created with a purpose. That purpose is that man enjoys it and honors Him for it. False doctrines deprive people of this privilege and therefore hinder the giving of thanks that ought to be normal for the believer. By giving Him thanks for it you acknowledge that you have received it from Him.

Also unbelievers receive food (Acts 14:17), but they do not thank God for it. Only children of God are able to eat food as a gift from God. They are those “who believe and know the truth”, through which they will be kept safe from these lies of abstinence. [The Scripture indicates that there can be reasons for a temporary abstinence in marriage (1 Corinthians 7:5) and with regard to food (fasting, Acts 13:2-3). But that’s another issue.]

1 Timothy 4:4. What comes from the good Creator-God cannot be other than good. The limitations that the law had determined have disappeared by the light of the gospel (Acts 10:9-16). Still there is one exception in Christendom: the prohibition to eat blood (Acts 15:28-29).

While false teachers reject the good things from God with their doctrines, Paul contradicts that “nothing is to be rejected if it is received with gratitude”. The only condition to enjoy the good things created by God is that it goes together “with gratitude” to God Who has given the good things.

1 Timothy 4:5. Besides, that the food “is sanctified by the word of God and prayer” doesn’t refer to the custom (which is good of course) of giving thanks before or after the meal and to read a portion from God’s Word before or after a meal. The Lord Jesus always gave thanks also before the meal (Matthew 15:36; John 6:11; Luke 22:19). Paul assumes it as a general rule (Romans 14:6) and also lives up to that himself (Acts 27:35).

The point is that if you ‘sanctify’ food, you separate a portion from all food and eat and enjoy it in fellowship with God. That is what you do because the Word of God has made clear to you what is the true relationship of the created things toward the Creator. You also enjoy in the ordinary things like food and drink fellowship with God. This fellowship with God you especially enjoy in prayer.

Now read again 1 Timothy 4:1-5.

Reflection: Why does Paul speak about doctrines of demons when it concerns everyday matters like marriage and food?

Philemon 1:22

Apostasy in Later Times

1 Timothy 4:1. The last verses of the previous chapter form the introduction of this chapter. There you saw that everything in God’s house is about the Lord Jesus. If people abandon or ignore what is being said there, it is apostasy. Apostasy means that the Person of Christ is not sufficient anymore. Then people still need to have something to be ‘more Christian’. That is a violation of His Person and that is what the first verses of this chapter are about. In summary, you can say that in case people do not hold on to the truth of the last verses of chapter 3 (1 Timothy 3:15-16) then 1 Timothy 4:1 of this chapter will be the result.

In the days of Paul we see the characteristics of apostasy appear. That’s why the apostle could pass on admonishments that are of practical use in his time. Those admonishments have become more and more urgent as the time has moved on. It is possible that Paul has received a special message from the Spirit regarding the “later times”. Because “the Spirit” says it, it is sure that it will happen like that. The word “explicitly” emphasizes especially what ‘the Spirit says’ about those ‘later times’ and that it is particularly advisable to take His words to heart.

The expression “the Spirit … says” is one of the proofs that the Spirit is a (Divine) Person and not just a power or an influence. It is the Spirit Who makes us hear these vehement admonishments, so that the saints will not be surprised. He speaks about times that were to come in those days, but now have come fully. That is what makes it a present-day issue for us.

These ‘later days’ are being marked by a certain character that enables you to recognize these times. What particularly characterizes them is “that some will fall away from the faith”. Here there is still mention of ‘some’. The evil has still not generally spread, what will surely be the case in “the last days” (2 Timothy 3:1; 2 Peter 3:3; Jude 1:18), in which we live now.

‘Fall away from the faith’ can only happen to those who are not true believers. The certainty of salvation is the part of all who have been converted to God, who have confessed their sins sincerely and who have accepted Christ as Lord and Savior (John 10:27-30; Romans 8:38; 39; Hebrews 10:14; John 5:24). ‘Fall away’ is taking distance of an original position. People who fall away from the faith consciously turn their back on what they first believed. This faith was only based on rational considerations (cf. John 2:23-25).

While the Spirit leads in all truth (John 16:13), these people deviate from the truth and deliver themselves to the influence of “deceitful spirits” and their doctrines, “doctrines of demons”. That’s what they are occupied with; they seek their assurance there and they cling to their ‘truths’. They are blind to the fact that they entrust themselves to demons; those are evil spirits, instruments of satan.

1 Timothy 4:2. Demons can present themselves in a very pious way, but it is just appearances that deceive. They pretend to be pious, while what they say comes from the father of lies. “Hypocrisy” is a word that has to do with playing an act. Someone plays a role and pretends to be somebody else than himself. It is like wearing a mask that hides one’s true identity. In that way these deceivers wear the mask of piety as it is seen in abstaining from marriage and food (1 Timothy 4:3).

Such people have “seared in their own conscience as with a branding iron”. It is as if a glowing branding iron has been applied to their being with as a result the unremovable characteristic on them that they are completely closed off to the gospel. They unscrupulously distort things that are given by God and give them another meaning. They present their doctrines as if those can lead people to a higher level of holiness, in order to honor God more.

1 Timothy 4:3. Paul mentions two of these doctrines: marriage and food. Both are given by God as a blessing when He created man. In contrast to that demons present marriage and food as things that ‘only’ belong to the old creation, something that belongs to a lower order. They may suggest that a Christian doesn’t belong to the old creation anymore, but to the new creation. And there, according to their doctrines, things are of course different.

But there is nothing that can devalue the order of God’s creation. Marriage and food were already a part of the creation before sin entered. Devaluing these gifts means devaluing the Creator. On the contrary, God expects us as new men, to do justice in Christendom to the things He has given. Devaluing the gifts is also an attack on Christ. Celibacy (the obligation in the roman-catholic church to a priest to renounce marriage) is a doctrine of demons. It is an attack on the truth of Christ and the church.

Regarding the second error, ‘to abstain from food’, the deceivers can appeal to the food laws of the Old Testament (Leviticus 11:46-47). The error is the commandment (they made up themselves) to abstain from certain food. In that way a person who becomes a vegetarian out of conviction and eats only vegetable food, because he doesn’t want to eat meat, is caught up in the doctrine of demons. Also this error is an attack on Christ, this time regarding His work. He who fundamentally refuses to eat meat, refuses to nourish himself with the death of someone else. The death of the animal with which man is allowed to nourish himself is a picture of the death of Christ through which a man can receive life.

Paul returns to the beginning. Everything that “God has created”, He has created with a purpose. That purpose is that man enjoys it and honors Him for it. False doctrines deprive people of this privilege and therefore hinder the giving of thanks that ought to be normal for the believer. By giving Him thanks for it you acknowledge that you have received it from Him.

Also unbelievers receive food (Acts 14:17), but they do not thank God for it. Only children of God are able to eat food as a gift from God. They are those “who believe and know the truth”, through which they will be kept safe from these lies of abstinence. [The Scripture indicates that there can be reasons for a temporary abstinence in marriage (1 Corinthians 7:5) and with regard to food (fasting, Acts 13:2-3). But that’s another issue.]

1 Timothy 4:4. What comes from the good Creator-God cannot be other than good. The limitations that the law had determined have disappeared by the light of the gospel (Acts 10:9-16). Still there is one exception in Christendom: the prohibition to eat blood (Acts 15:28-29).

While false teachers reject the good things from God with their doctrines, Paul contradicts that “nothing is to be rejected if it is received with gratitude”. The only condition to enjoy the good things created by God is that it goes together “with gratitude” to God Who has given the good things.

1 Timothy 4:5. Besides, that the food “is sanctified by the word of God and prayer” doesn’t refer to the custom (which is good of course) of giving thanks before or after the meal and to read a portion from God’s Word before or after a meal. The Lord Jesus always gave thanks also before the meal (Matthew 15:36; John 6:11; Luke 22:19). Paul assumes it as a general rule (Romans 14:6) and also lives up to that himself (Acts 27:35).

The point is that if you ‘sanctify’ food, you separate a portion from all food and eat and enjoy it in fellowship with God. That is what you do because the Word of God has made clear to you what is the true relationship of the created things toward the Creator. You also enjoy in the ordinary things like food and drink fellowship with God. This fellowship with God you especially enjoy in prayer.

Now read again 1 Timothy 4:1-5.

Reflection: Why does Paul speak about doctrines of demons when it concerns everyday matters like marriage and food?

Philemon 1:23

Apostasy in Later Times

1 Timothy 4:1. The last verses of the previous chapter form the introduction of this chapter. There you saw that everything in God’s house is about the Lord Jesus. If people abandon or ignore what is being said there, it is apostasy. Apostasy means that the Person of Christ is not sufficient anymore. Then people still need to have something to be ‘more Christian’. That is a violation of His Person and that is what the first verses of this chapter are about. In summary, you can say that in case people do not hold on to the truth of the last verses of chapter 3 (1 Timothy 3:15-16) then 1 Timothy 4:1 of this chapter will be the result.

In the days of Paul we see the characteristics of apostasy appear. That’s why the apostle could pass on admonishments that are of practical use in his time. Those admonishments have become more and more urgent as the time has moved on. It is possible that Paul has received a special message from the Spirit regarding the “later times”. Because “the Spirit” says it, it is sure that it will happen like that. The word “explicitly” emphasizes especially what ‘the Spirit says’ about those ‘later times’ and that it is particularly advisable to take His words to heart.

The expression “the Spirit … says” is one of the proofs that the Spirit is a (Divine) Person and not just a power or an influence. It is the Spirit Who makes us hear these vehement admonishments, so that the saints will not be surprised. He speaks about times that were to come in those days, but now have come fully. That is what makes it a present-day issue for us.

These ‘later days’ are being marked by a certain character that enables you to recognize these times. What particularly characterizes them is “that some will fall away from the faith”. Here there is still mention of ‘some’. The evil has still not generally spread, what will surely be the case in “the last days” (2 Timothy 3:1; 2 Peter 3:3; Jude 1:18), in which we live now.

‘Fall away from the faith’ can only happen to those who are not true believers. The certainty of salvation is the part of all who have been converted to God, who have confessed their sins sincerely and who have accepted Christ as Lord and Savior (John 10:27-30; Romans 8:38; 39; Hebrews 10:14; John 5:24). ‘Fall away’ is taking distance of an original position. People who fall away from the faith consciously turn their back on what they first believed. This faith was only based on rational considerations (cf. John 2:23-25).

While the Spirit leads in all truth (John 16:13), these people deviate from the truth and deliver themselves to the influence of “deceitful spirits” and their doctrines, “doctrines of demons”. That’s what they are occupied with; they seek their assurance there and they cling to their ‘truths’. They are blind to the fact that they entrust themselves to demons; those are evil spirits, instruments of satan.

1 Timothy 4:2. Demons can present themselves in a very pious way, but it is just appearances that deceive. They pretend to be pious, while what they say comes from the father of lies. “Hypocrisy” is a word that has to do with playing an act. Someone plays a role and pretends to be somebody else than himself. It is like wearing a mask that hides one’s true identity. In that way these deceivers wear the mask of piety as it is seen in abstaining from marriage and food (1 Timothy 4:3).

Such people have “seared in their own conscience as with a branding iron”. It is as if a glowing branding iron has been applied to their being with as a result the unremovable characteristic on them that they are completely closed off to the gospel. They unscrupulously distort things that are given by God and give them another meaning. They present their doctrines as if those can lead people to a higher level of holiness, in order to honor God more.

1 Timothy 4:3. Paul mentions two of these doctrines: marriage and food. Both are given by God as a blessing when He created man. In contrast to that demons present marriage and food as things that ‘only’ belong to the old creation, something that belongs to a lower order. They may suggest that a Christian doesn’t belong to the old creation anymore, but to the new creation. And there, according to their doctrines, things are of course different.

But there is nothing that can devalue the order of God’s creation. Marriage and food were already a part of the creation before sin entered. Devaluing these gifts means devaluing the Creator. On the contrary, God expects us as new men, to do justice in Christendom to the things He has given. Devaluing the gifts is also an attack on Christ. Celibacy (the obligation in the roman-catholic church to a priest to renounce marriage) is a doctrine of demons. It is an attack on the truth of Christ and the church.

Regarding the second error, ‘to abstain from food’, the deceivers can appeal to the food laws of the Old Testament (Leviticus 11:46-47). The error is the commandment (they made up themselves) to abstain from certain food. In that way a person who becomes a vegetarian out of conviction and eats only vegetable food, because he doesn’t want to eat meat, is caught up in the doctrine of demons. Also this error is an attack on Christ, this time regarding His work. He who fundamentally refuses to eat meat, refuses to nourish himself with the death of someone else. The death of the animal with which man is allowed to nourish himself is a picture of the death of Christ through which a man can receive life.

Paul returns to the beginning. Everything that “God has created”, He has created with a purpose. That purpose is that man enjoys it and honors Him for it. False doctrines deprive people of this privilege and therefore hinder the giving of thanks that ought to be normal for the believer. By giving Him thanks for it you acknowledge that you have received it from Him.

Also unbelievers receive food (Acts 14:17), but they do not thank God for it. Only children of God are able to eat food as a gift from God. They are those “who believe and know the truth”, through which they will be kept safe from these lies of abstinence. [The Scripture indicates that there can be reasons for a temporary abstinence in marriage (1 Corinthians 7:5) and with regard to food (fasting, Acts 13:2-3). But that’s another issue.]

1 Timothy 4:4. What comes from the good Creator-God cannot be other than good. The limitations that the law had determined have disappeared by the light of the gospel (Acts 10:9-16). Still there is one exception in Christendom: the prohibition to eat blood (Acts 15:28-29).

While false teachers reject the good things from God with their doctrines, Paul contradicts that “nothing is to be rejected if it is received with gratitude”. The only condition to enjoy the good things created by God is that it goes together “with gratitude” to God Who has given the good things.

1 Timothy 4:5. Besides, that the food “is sanctified by the word of God and prayer” doesn’t refer to the custom (which is good of course) of giving thanks before or after the meal and to read a portion from God’s Word before or after a meal. The Lord Jesus always gave thanks also before the meal (Matthew 15:36; John 6:11; Luke 22:19). Paul assumes it as a general rule (Romans 14:6) and also lives up to that himself (Acts 27:35).

The point is that if you ‘sanctify’ food, you separate a portion from all food and eat and enjoy it in fellowship with God. That is what you do because the Word of God has made clear to you what is the true relationship of the created things toward the Creator. You also enjoy in the ordinary things like food and drink fellowship with God. This fellowship with God you especially enjoy in prayer.

Now read again 1 Timothy 4:1-5.

Reflection: Why does Paul speak about doctrines of demons when it concerns everyday matters like marriage and food?

Philemon 1:24

Apostasy in Later Times

1 Timothy 4:1. The last verses of the previous chapter form the introduction of this chapter. There you saw that everything in God’s house is about the Lord Jesus. If people abandon or ignore what is being said there, it is apostasy. Apostasy means that the Person of Christ is not sufficient anymore. Then people still need to have something to be ‘more Christian’. That is a violation of His Person and that is what the first verses of this chapter are about. In summary, you can say that in case people do not hold on to the truth of the last verses of chapter 3 (1 Timothy 3:15-16) then 1 Timothy 4:1 of this chapter will be the result.

In the days of Paul we see the characteristics of apostasy appear. That’s why the apostle could pass on admonishments that are of practical use in his time. Those admonishments have become more and more urgent as the time has moved on. It is possible that Paul has received a special message from the Spirit regarding the “later times”. Because “the Spirit” says it, it is sure that it will happen like that. The word “explicitly” emphasizes especially what ‘the Spirit says’ about those ‘later times’ and that it is particularly advisable to take His words to heart.

The expression “the Spirit … says” is one of the proofs that the Spirit is a (Divine) Person and not just a power or an influence. It is the Spirit Who makes us hear these vehement admonishments, so that the saints will not be surprised. He speaks about times that were to come in those days, but now have come fully. That is what makes it a present-day issue for us.

These ‘later days’ are being marked by a certain character that enables you to recognize these times. What particularly characterizes them is “that some will fall away from the faith”. Here there is still mention of ‘some’. The evil has still not generally spread, what will surely be the case in “the last days” (2 Timothy 3:1; 2 Peter 3:3; Jude 1:18), in which we live now.

‘Fall away from the faith’ can only happen to those who are not true believers. The certainty of salvation is the part of all who have been converted to God, who have confessed their sins sincerely and who have accepted Christ as Lord and Savior (John 10:27-30; Romans 8:38; 39; Hebrews 10:14; John 5:24). ‘Fall away’ is taking distance of an original position. People who fall away from the faith consciously turn their back on what they first believed. This faith was only based on rational considerations (cf. John 2:23-25).

While the Spirit leads in all truth (John 16:13), these people deviate from the truth and deliver themselves to the influence of “deceitful spirits” and their doctrines, “doctrines of demons”. That’s what they are occupied with; they seek their assurance there and they cling to their ‘truths’. They are blind to the fact that they entrust themselves to demons; those are evil spirits, instruments of satan.

1 Timothy 4:2. Demons can present themselves in a very pious way, but it is just appearances that deceive. They pretend to be pious, while what they say comes from the father of lies. “Hypocrisy” is a word that has to do with playing an act. Someone plays a role and pretends to be somebody else than himself. It is like wearing a mask that hides one’s true identity. In that way these deceivers wear the mask of piety as it is seen in abstaining from marriage and food (1 Timothy 4:3).

Such people have “seared in their own conscience as with a branding iron”. It is as if a glowing branding iron has been applied to their being with as a result the unremovable characteristic on them that they are completely closed off to the gospel. They unscrupulously distort things that are given by God and give them another meaning. They present their doctrines as if those can lead people to a higher level of holiness, in order to honor God more.

1 Timothy 4:3. Paul mentions two of these doctrines: marriage and food. Both are given by God as a blessing when He created man. In contrast to that demons present marriage and food as things that ‘only’ belong to the old creation, something that belongs to a lower order. They may suggest that a Christian doesn’t belong to the old creation anymore, but to the new creation. And there, according to their doctrines, things are of course different.

But there is nothing that can devalue the order of God’s creation. Marriage and food were already a part of the creation before sin entered. Devaluing these gifts means devaluing the Creator. On the contrary, God expects us as new men, to do justice in Christendom to the things He has given. Devaluing the gifts is also an attack on Christ. Celibacy (the obligation in the roman-catholic church to a priest to renounce marriage) is a doctrine of demons. It is an attack on the truth of Christ and the church.

Regarding the second error, ‘to abstain from food’, the deceivers can appeal to the food laws of the Old Testament (Leviticus 11:46-47). The error is the commandment (they made up themselves) to abstain from certain food. In that way a person who becomes a vegetarian out of conviction and eats only vegetable food, because he doesn’t want to eat meat, is caught up in the doctrine of demons. Also this error is an attack on Christ, this time regarding His work. He who fundamentally refuses to eat meat, refuses to nourish himself with the death of someone else. The death of the animal with which man is allowed to nourish himself is a picture of the death of Christ through which a man can receive life.

Paul returns to the beginning. Everything that “God has created”, He has created with a purpose. That purpose is that man enjoys it and honors Him for it. False doctrines deprive people of this privilege and therefore hinder the giving of thanks that ought to be normal for the believer. By giving Him thanks for it you acknowledge that you have received it from Him.

Also unbelievers receive food (Acts 14:17), but they do not thank God for it. Only children of God are able to eat food as a gift from God. They are those “who believe and know the truth”, through which they will be kept safe from these lies of abstinence. [The Scripture indicates that there can be reasons for a temporary abstinence in marriage (1 Corinthians 7:5) and with regard to food (fasting, Acts 13:2-3). But that’s another issue.]

1 Timothy 4:4. What comes from the good Creator-God cannot be other than good. The limitations that the law had determined have disappeared by the light of the gospel (Acts 10:9-16). Still there is one exception in Christendom: the prohibition to eat blood (Acts 15:28-29).

While false teachers reject the good things from God with their doctrines, Paul contradicts that “nothing is to be rejected if it is received with gratitude”. The only condition to enjoy the good things created by God is that it goes together “with gratitude” to God Who has given the good things.

1 Timothy 4:5. Besides, that the food “is sanctified by the word of God and prayer” doesn’t refer to the custom (which is good of course) of giving thanks before or after the meal and to read a portion from God’s Word before or after a meal. The Lord Jesus always gave thanks also before the meal (Matthew 15:36; John 6:11; Luke 22:19). Paul assumes it as a general rule (Romans 14:6) and also lives up to that himself (Acts 27:35).

The point is that if you ‘sanctify’ food, you separate a portion from all food and eat and enjoy it in fellowship with God. That is what you do because the Word of God has made clear to you what is the true relationship of the created things toward the Creator. You also enjoy in the ordinary things like food and drink fellowship with God. This fellowship with God you especially enjoy in prayer.

Now read again 1 Timothy 4:1-5.

Reflection: Why does Paul speak about doctrines of demons when it concerns everyday matters like marriage and food?

Philemon 1:25

Apostasy in Later Times

1 Timothy 4:1. The last verses of the previous chapter form the introduction of this chapter. There you saw that everything in God’s house is about the Lord Jesus. If people abandon or ignore what is being said there, it is apostasy. Apostasy means that the Person of Christ is not sufficient anymore. Then people still need to have something to be ‘more Christian’. That is a violation of His Person and that is what the first verses of this chapter are about. In summary, you can say that in case people do not hold on to the truth of the last verses of chapter 3 (1 Timothy 3:15-16) then 1 Timothy 4:1 of this chapter will be the result.

In the days of Paul we see the characteristics of apostasy appear. That’s why the apostle could pass on admonishments that are of practical use in his time. Those admonishments have become more and more urgent as the time has moved on. It is possible that Paul has received a special message from the Spirit regarding the “later times”. Because “the Spirit” says it, it is sure that it will happen like that. The word “explicitly” emphasizes especially what ‘the Spirit says’ about those ‘later times’ and that it is particularly advisable to take His words to heart.

The expression “the Spirit … says” is one of the proofs that the Spirit is a (Divine) Person and not just a power or an influence. It is the Spirit Who makes us hear these vehement admonishments, so that the saints will not be surprised. He speaks about times that were to come in those days, but now have come fully. That is what makes it a present-day issue for us.

These ‘later days’ are being marked by a certain character that enables you to recognize these times. What particularly characterizes them is “that some will fall away from the faith”. Here there is still mention of ‘some’. The evil has still not generally spread, what will surely be the case in “the last days” (2 Timothy 3:1; 2 Peter 3:3; Jude 1:18), in which we live now.

‘Fall away from the faith’ can only happen to those who are not true believers. The certainty of salvation is the part of all who have been converted to God, who have confessed their sins sincerely and who have accepted Christ as Lord and Savior (John 10:27-30; Romans 8:38; 39; Hebrews 10:14; John 5:24). ‘Fall away’ is taking distance of an original position. People who fall away from the faith consciously turn their back on what they first believed. This faith was only based on rational considerations (cf. John 2:23-25).

While the Spirit leads in all truth (John 16:13), these people deviate from the truth and deliver themselves to the influence of “deceitful spirits” and their doctrines, “doctrines of demons”. That’s what they are occupied with; they seek their assurance there and they cling to their ‘truths’. They are blind to the fact that they entrust themselves to demons; those are evil spirits, instruments of satan.

1 Timothy 4:2. Demons can present themselves in a very pious way, but it is just appearances that deceive. They pretend to be pious, while what they say comes from the father of lies. “Hypocrisy” is a word that has to do with playing an act. Someone plays a role and pretends to be somebody else than himself. It is like wearing a mask that hides one’s true identity. In that way these deceivers wear the mask of piety as it is seen in abstaining from marriage and food (1 Timothy 4:3).

Such people have “seared in their own conscience as with a branding iron”. It is as if a glowing branding iron has been applied to their being with as a result the unremovable characteristic on them that they are completely closed off to the gospel. They unscrupulously distort things that are given by God and give them another meaning. They present their doctrines as if those can lead people to a higher level of holiness, in order to honor God more.

1 Timothy 4:3. Paul mentions two of these doctrines: marriage and food. Both are given by God as a blessing when He created man. In contrast to that demons present marriage and food as things that ‘only’ belong to the old creation, something that belongs to a lower order. They may suggest that a Christian doesn’t belong to the old creation anymore, but to the new creation. And there, according to their doctrines, things are of course different.

But there is nothing that can devalue the order of God’s creation. Marriage and food were already a part of the creation before sin entered. Devaluing these gifts means devaluing the Creator. On the contrary, God expects us as new men, to do justice in Christendom to the things He has given. Devaluing the gifts is also an attack on Christ. Celibacy (the obligation in the roman-catholic church to a priest to renounce marriage) is a doctrine of demons. It is an attack on the truth of Christ and the church.

Regarding the second error, ‘to abstain from food’, the deceivers can appeal to the food laws of the Old Testament (Leviticus 11:46-47). The error is the commandment (they made up themselves) to abstain from certain food. In that way a person who becomes a vegetarian out of conviction and eats only vegetable food, because he doesn’t want to eat meat, is caught up in the doctrine of demons. Also this error is an attack on Christ, this time regarding His work. He who fundamentally refuses to eat meat, refuses to nourish himself with the death of someone else. The death of the animal with which man is allowed to nourish himself is a picture of the death of Christ through which a man can receive life.

Paul returns to the beginning. Everything that “God has created”, He has created with a purpose. That purpose is that man enjoys it and honors Him for it. False doctrines deprive people of this privilege and therefore hinder the giving of thanks that ought to be normal for the believer. By giving Him thanks for it you acknowledge that you have received it from Him.

Also unbelievers receive food (Acts 14:17), but they do not thank God for it. Only children of God are able to eat food as a gift from God. They are those “who believe and know the truth”, through which they will be kept safe from these lies of abstinence. [The Scripture indicates that there can be reasons for a temporary abstinence in marriage (1 Corinthians 7:5) and with regard to food (fasting, Acts 13:2-3). But that’s another issue.]

1 Timothy 4:4. What comes from the good Creator-God cannot be other than good. The limitations that the law had determined have disappeared by the light of the gospel (Acts 10:9-16). Still there is one exception in Christendom: the prohibition to eat blood (Acts 15:28-29).

While false teachers reject the good things from God with their doctrines, Paul contradicts that “nothing is to be rejected if it is received with gratitude”. The only condition to enjoy the good things created by God is that it goes together “with gratitude” to God Who has given the good things.

1 Timothy 4:5. Besides, that the food “is sanctified by the word of God and prayer” doesn’t refer to the custom (which is good of course) of giving thanks before or after the meal and to read a portion from God’s Word before or after a meal. The Lord Jesus always gave thanks also before the meal (Matthew 15:36; John 6:11; Luke 22:19). Paul assumes it as a general rule (Romans 14:6) and also lives up to that himself (Acts 27:35).

The point is that if you ‘sanctify’ food, you separate a portion from all food and eat and enjoy it in fellowship with God. That is what you do because the Word of God has made clear to you what is the true relationship of the created things toward the Creator. You also enjoy in the ordinary things like food and drink fellowship with God. This fellowship with God you especially enjoy in prayer.

Now read again 1 Timothy 4:1-5.

Reflection: Why does Paul speak about doctrines of demons when it concerns everyday matters like marriage and food?