The Benefits of Deacons Who Prove True in Their Ongoing Ministry [Family Worship lesson in 1Timothy 3:12–13]

What fruit may we expect the Lord to produce by the ministry of a faithful deacon? 1Timothy 3:12–13 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that faithful deacons advance well in the faith, and are very free with their faith, for attesting Jesus to others.(click here to DOWNLOAD mp3/pdf files of this lesson)

2024.11.07 Hopewell @Home ▫ 1 Timothy 3:12–13

Read 1 Timothy 3:12–13

Questions from the Scripture text: What sex must a deacon be (1 Timothy 3:12)? How many women may he have or be committed to? Over what two entities must he stand over? In what manner? Where else would we expect the same performance? What two things does such performance purchase? In Whom is this standing and boldness in the faith? What does aiming for boldness imply that deacons should be seeking an opportunity to do (cf. Acts 6:8–10, Acts 8:5, Acts 8:26, Acts 8:40)?

What fruit may we expect the Lord to produce by the ministry of a faithful deacon? 1 Timothy 3:12–13 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that faithful deacons advance well in the faith, and are very free with their faith, for attesting Jesus to others.

An ongoing proving, 1 Timothy 3:12. In 1 Timothy 3:10-11, we received the Lord’s instruction that part of the ordination and installation process for deacons is their being proven by testing—in part, that they prove themselves as overseeing an operation in which they likewise entrust with the sensitive part of the work only those who are of proven character themselves.

The Spirit had already instructed us about the character of deacons in 1 Timothy 3:8 and their doctrinal integrity in 1 Timothy 3:9. So why, after both the qualifications and the testing requirement, does he now return to what deacons must be in 1 Timothy 3:12? The answer (which we are helped to see by the future result in 1 Timothy 3:13) is that deacons are expected to continue to prove to be men of such character and doctrine in all of their relationships.

Like an overseer must be to be installed to his office, deacons must continually strive to be “husband of one wife” (more literally, “a one-woman man”). Like an overseer, deacons must “rule their children and their own houses well.” The “good ruling” in 1 Timothy 3:12 is tied by that adjective to the same one, which is used in the phrases “good deaconing” and “good standing” in 1 Timothy 3:13. 

In an age in which the covenantal view of the home has waned, we might forget the importance of a man’s ministry in his own home. The apostle has not. This congregationally-proven man must be a continually-proven man in his marriage, with his children, and in his daily affairs. A man must constantly be shepherding that household of Christ’s that has been assigned to him. His standing as a deacon can either greatly aid (a la 1 Timothy 3:13) this ministry in the home or greatly harm it.

What good will it do a deacon or his household if his ministry is generally accepted by others, but he is an unfaithful husband, an unskilled or evil father, or a tyrannical employer? These will not only suffer the usual harm of ungodliness in the seat of the authority who is over them, but the harm will be magnified because they can see the contrast between what he actually is and what the church thinks that he is proven to be.

Sadly, many congregations’ histories are littered with unbelieving, rebellious, lost, or bitter officers’ wives, children, and associates. What have such officers “proven” to be? The proof came not in the brief testing prior to their installation to office, but in the prolonged testing of the sad outcomes of their lives.

With ongoing fruit, 1 Timothy 3:13. For the deacon who “rules well his own household” (1 Timothy 3:12), his “deaconing well” (1 Timothy 3:13), leads to a “well-elevated faith” (verse 13). If he is a properly covenantally thinking man, one of his great hopes and prayers before God is that this calling that he has received to the deaconate will be blessed to the spiritual and eternal good of his wife. That it will be blessed to the spiritual and eternal good of his children. That it will be blessed to the spiritual and eternal good of every man, woman, or child that the Lord has providentially assigned to his daily affairs (his “household”). 

Deacons, then, oversee earthly ministry, but they are anything but “earthly minded.” Their deaconing well is designed by the Lord to elevate their faith. Part of this is that they come to be highly esteemed by others and have not just more opportunity but more effectiveness in the ministry of the gospel. Part of this is that they attain a “great boldness” (“freedom” or “confidence”) “in the faith which is in Christ Jesus.” 

As covenantal thought in our land has declined for the last 200 years, we have lost the sense that a man’s first mission field is always his own home. But the deacon knows better than that. Even with respect to material things, we’ll be hearing in a couple of chapters that the man who fails to take care of his own household “has denied the faith and is worse than an unbeliever” (1 Timothy 3:8). And how much more this would be the case if it is true with respect to spiritual things!

But praise be to God, His design for the diaconate is that they are an example in their own home, with an effective and fruitful ministry among wife, children, and associates. And in this care of their home, they join the elders in being a good example to the flock. In Ephesus, most of all, they should have known that every head of household is called to the Ephesians 5:22–6:9 ministry in their own home. An effective diaconate is designed by Christ both to enable and model this ministry.

What danger is there to a wife or children, when a man’s reputation in the ministry outpaces his ministry in the home? What benefit may there be to the family when the two match? What benefit may there be to the congregation?

Sample prayer:  Lord, we praise You for Your design of the family, and Your covenant faithfulness in the households of Your congregation. Forgive us, for we are weak and sinful, and we are not faithful like You are. How often, O Lord, we are not what we ought to be, and not even what we lead others to think that we are! And our families are so vulnerable, because they are the first ones to see it. Forgive us, O God! And grant unto us a life of repentance and humility and grace, such that we may have a consistent and effective ministry, even among those who know us best. In particular, we pray for our deacons, that they might deacon well in the congregation, and that they might rule well in their own home, so that they may advance well in the faith. Give them great freedom and confidence in the faith which is in Christ Jesus, in Whose Name we ask it, AMEN!

 ARP128 “How Blessed Are All Who Fear the Lord” or TPH128B “Blest the Man Who Fears Jehovah”

The Testing of Deacon Candidates for the Glory of Jesus [Family Worship lesson in 1Timothy 3:10–11]

What is the proper process for installing a qualified man to the office of deacon? 1Timothy 3:10–11 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that deacons must be tested (and test those whom they enlist for service), and only after being found blameless, be admitted to minister in the office.(click here to DOWNLOAD mp3/pdf files of this lesson)

2024.11.06 Hopewell @Home ▫ 1 Timothy 3:10–11

Read 1 Timothy 3:10–11

Questions from the Scripture text: What must be done before a man can be a deacon (1 Timothy 3:10)? What is the work of the deacon called? How does he have to do in his test in order to be qualified to be installed to the office? Who else must be proven by testing (1 Timothy 3:11)? What is the first thing that they must be? What must they not be? What is the second thing that they must be? What must the testing show about them? In how many things?

What is the proper process for installing a qualified man to the office of deacon? 1 Timothy 3:10–11 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that deacons must be tested (and test those whom they enlist for service), and only after being found blameless, be admitted to minister in the office.

First, let these be tested. This verse prescribes a procedure. Procedure, chronological words govern its shape: “first” and “afterward” (“then” in our version). Once we have found a man of 1 Timothy 3:8 qualities, 1 Timothy 3:9 doctrine, and a 1 Timothy 3:12 track record, we are not yet sure that we have a deacon. Something else must happen first. They must be tested. It’s not optional. It’s a command, an imperative verb.

The verb is the same one that is often translated “examine himself” in 1 Corinthians 11. It means to be proven by testing (which is where the concept of a “credible” profession of faith comes from). Before a man is made an administrator of the church’s service in material things, he must function as one provisionally in test cases. 

In these test cases, he should be found blameless. This “blameless” a different word than 1 Timothy 3:2 where the word applied primarily to the character; this one is more “without reproach” than “irreproachable” and focuses on how well spoken of the specific performance was in his testing as a deacon. His service in the church should have the general acclamation of the body.

Afterward, let them serve as deacons. Here’s the second part of the process. It, too, is not optional but a command. The ones having been tested and found blameless shall serve as deacons. This indicates the necessity of the office and the duty of the man whom the Lord calls to it. Where our version reads “let them serve as deacons,” it is actually all one word—a single imperative verb from the root word for “deacon.” 

Likewise, the women must be tested. It’s important to notice the structure of the passage. We have one office in 1 Timothy 3:1-7 and another office in 1 Timothy 3:8-13. The two are connected by a “likewise” in 1 Timothy 3:8. Now, in 1 Timothy 3:11, the word “women” is not an office. And it certainly doesn’t mean “female deacons”; if that were the case, it would be bizarre for them to have a different set of qualifications than in 1 Timothy 3:8. 

However, there is an expectation that women will be doing much of the service under the administration and authority of the deacons. And, it is part of the blamelessness in his testing that a deacon is entrusting the labor under his oversight to particular sorts of women: women who will be dignified, not silly, so that the needy whom they serve experience honor by their conduct (“reverence”); not devils who would use information about others’ needs to attack them behind their backs (“not slanderers”); self-controlled and sober, not easily controlled or unstable (“temperate”); reliable and dependable, doing whatever they are entrusted to do (“faithful in all things”). 

Our version says “wives,” which is consistent with the same use of the word ‘woman’ immediately in 1 Timothy 3:12. And, it must certainly be expected that a deacon who rules his house well will have such a wife, and that she will be involved in the work. But deacons’ wives will not be the only ones serving under the diaconate, and all women to whom sensitive service is assigned must have a character as described here, which has been proven true by testing “likewise” unto how the deacons who oversee them have been.

What must be done with a man before he can be installed as a deacon? How well must he do? If he did so, what must he now do? Who else need to be tested? What should the test show about them?

Sample prayer: Lord, thank You for Your gracious work in men who oversee the church’s ministry of service in material things. And thank You for Your gracious work in women who participate in the sensitive work of distributing. Forgive us for taking diaconal ministry lightly, failing to value the honor that it brings to Christ when done well. Grant to us reformation and repentance in this area, we ask through Christ, AMEN!

 ARP128 “How Blessed Are All Who Fear the Lord” or TPH128B “Blest the Man Who Fears Jehovah”

Foundational Qualifications of a Deacon [Family Worship lesson in 1Timothy 3:8–9]

What are the primary qualifications of a deacon? 1Timothy 3:8–9 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that deacons must be dignified men, who live consistently with their sound doctrine. (click here to DOWNLOAD mp3/pdf files of this lesson)

2024.11.05 Hopewell @Home ▫ 1 Timothy 3:8–9

Read 1 Timothy 3:8–9

Questions from the Scripture text: What is the first thing deacons must be (1 Timothy 3:8)?  from the Scripture text: What is the first thing deacons must be ( What is the first thing he must not be? What is the second? What is the third? What must he be doing (1 Timothy 3:9)?  

What are the primary qualifications of a deacon? 1 Timothy 3:8–9 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that deacons must be dignified men, who live consistently with their sound doctrine.  

The qualifications of deacons are introduced here (1 Timothy 3:8-9), a brief procedure for recognizing and installing them stated (1 Timothy 3:10), including the character of the women who serve under them (1 Timothy 3:11), followed by further description of how their character is shown in testing (1 Timothy 3:12-13). The implication is that the women in 1 Timothy 3:11 are first/originally their wives in the home (1 Timothy 3:12) and then the women who are officially engaged in the diaconal service of the church. More on that in subsequent passages, but for our purposes this week, we’re just noting the place of 1 Timothy 3:8-9.

Qualifications appropriate to position. By saying “likewise,” the apostle refers us back to the more extensive set of qualifications he has just finished delineating for elders. Just as those qualifications were suited to the “good work” that the office of overseer engaged a man in, now the good work of overseeing material service as a deacon requires qualifications appropriate to the work.

The implication is that while these qualifications in 1 Timothy 3:8-9 are necessary, they are not the only ones. We know this already because of our study in Acts 6:1–7. 

A deacon must be reverent. The word here is related to the “dignity” and “nobility” word from 1 Timothy 2:2 and 1 Timothy 3:5. Beyond propriety, seriousness, and majesty of manner, this cognate word refers to worthiness of respect. If there is a shade of difference in meaning, it is that not only is his behavior is respectable, but the dignity and nobility of his behavior is what best summarizes him as a person: both inwardly by the Spirit and outwardly in serious, worthy living.

A deacon must not be double-tongued. There is a word that is more literally “double-tongued,” but this one is more literally “double-worded.” He doesn’t say one thing to one man and a different thing to another. Neither inconsistency nor partiality change the way that he responds. Deacons are going to have to deal with tricky situations and will often have to be deciding between competing interests and worthy causes. Consistency of conduct and impartiality is vitally necessary for a deacon. 

A deacon must not be given to much wine. Note, of course, the word “much.” It is not that a deacon does not drink wine at all, but that he is always ready to exercise good judgment. Not only does he need to do this for the real-time decisions that may be involved in the exercise of his office, but it will also help him make wise denials of financial assistance where that would be harmful. 

There have always been those who need material help because they squander their resources on drink. To give them more material help would only harm them by facilitating their obtaining more drink. A man who himself is addicted to fleshly desires weakens his ability to say no to another such man.

A deacon must not be greedy for money. This is that same “shameful gain” word that we came across in 1 Timothy 3:3. It refers to a man who has few compunctions about gaining in any way (not just financially) that he can get away with. The man who is always looking for an angle, always looking to advance himself, must not be given the opportunities to do so at the expense of the church and of the members who are most needy.

A deacon must hold to the mystery of the faith. The New Testament word “mystery” doesn’t refer to something still hidden, but to something that has been revealed and that we wouldn’t know apart from special revelation. The doctrine referred to in 1 Timothy 3:9 is summarized as “the mystery of godliness” in 1 Timothy 3:16. The core doctrines of the faith are the very ones that produce godliness in believers. Christ divinity and incarnation, His death and resurrection, His appearance to messengers, His saving through preaching, and His current ascension and reign. 

A man who doesn’t believe these things is not a Christian, let alone qualified to be a deacon. But the second half of 1 Timothy 3:9 explains the connection between the character in 1 Timothy 3:8 and the doctrine to which the man holds. The diaconate is not just for “decent” men but for “doctrinal” men, whose decency organically and obviously flows from theology. The good works of the church are to adorn the gospel; the men who oversee these good works should be models of how those two things go together in one’s life.

These are not the only qualifications of a deacon, but they are all necessary. A man who lacks one of these is not qualified or called to the office. The Lord bless His church by gracing men in such a way as to fit them for this office!

What characteristics in these two verses do you find most rare in the churches today?

Sample prayer:  Lord, thank You for Your blessed gospel! Forgive us for how we fail to hold to the good doctrine in Your Word, and we often fail to work it out with a pure conscience. So, we live silly, superficial lives. And we are inconsistent and partial in our speech. We let our fleshly desires control us. And we are always looking to gain for ourselves. O forgive us! Give us deacons whom You have much sanctified from such sin, and sanctify us from that sin as well, we ask through Jesus Christ, AMEN!

Suggested songs: ARP128 “How Blessed Are All Who Fear the Lord” or TPH128B “Blest the Man Who Fears Jehovah”

Trusting and Treasuring the Living God [Family Worship lesson in 1Timothy 6:17–19]

What special dangers threaten believers who are rich in this present age? 1Timothy 6:17–19 helps us prepare for the sermon in morning public worship on the coming Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that pride, false security, ingratitude, and complacency threaten believers who are rich in this present age.(click here to DOWNLOAD mp3/pdf files of this lesson)

2023.11.11 Hopewell @Home ▫ 1 Timothy 6:17–19

Read 1 Timothy 6:17–19

Questions from the Scripture text: What does the apostle tell Timothy to do to the rich (1 Timothy 6:17)? When/in what are they rich? What is he to command them not to be? In what is he to command them not to trust? In Whom are they to trust instead? How does God give? What things does He give richly? Unto what purpose does He do this giving? So, what are the rich to do (1 Timothy 6:18)? In what are they to be rich? For what are they to be ready? To do what are they to be willing? What do they store up for themselves (1 Timothy 6:19)? For what are they storing up this foundation? In order to lay hold on what?

What special dangers threaten believers who are rich in this present age? 1 Timothy 6:17–19 helps us think about the diaconate, as we prepare to certify, elect, ordain, and install deacons. In these three verses of Holy Scripture, the Holy Spirit teaches us that pride, false security, ingratitude, and complacency threaten believers who are rich in this present age.

This passage is something of an intrusion between 1 Timothy 6:16 and 1 Timothy 6:20. The apostle was giving final instructions to Timothy for himself, but he has just gushed about the glory of Christ in 1 Timothy 6:14-16, which leads to one more instruction concerning those who think they have riches enough already before that appearing. 

The apostle warns against uncertain riches. Being rich in this present age threatens to infect our thinking. It endangers us of falling into a mindset that our wealth has lifted us up (“haughty,” 1 Timothy 6:17a) to a place where we are not needy, as if our daily bread isn’t something to be prayed for. And if we do not see our need in material things, which touch us so perceptibly, then this haughtiness is sure to infect us in spiritual things as well. The one who does not feel the truth of “give us this day our daily bread” will become callused against feeling the neediness of “forgive us our debts” and the neediness of “lead us not into temptation.” 

And so the apostle urges Timothy to always be reminding the wealthy that riches are “uncertain” (1 Timothy 6:17b). They sprout wings and fly away (cf. Proverbs 23:5). Having worldly wealth (cf. Deuteronomy 8:12–13) threatens the haughty heart of Deuteronomy 8:14a, which deludedly feels as if “my power and the might of my hand have gained me this wealth” (cf. Deuteronomy 8:17). It is necessary for us continually to remember that riches in this present age are “uncertain riches”!

The apostle praises the richness of riches. We might think that a good way of guarding our hearts against self-exalted thinking about riches or false security in riches would be to resist riches and their richness. But this is not what the apostle does. Rather, he praises the richness of riches in light of Who gives them and His design for them.

It is “the living God Who gives richly to us” (1 Timothy 6:17c).  If we treat those riches as undesirable, then we will mistreat His goodness and generosity in having given them to us. Praising poverty ignores God as if He is not alive and involved in our lives. Praising poverty is ingratitude to God for the goodness of His involvement in our lives.

“all thing to enjoy” encourages us not just to count earthly riches as good to possess but also pleasurable to be enjoyed. Remember the false spirituality that the Spirit warned us against in 1 Timothy 4:1–5. A believer should see the good things that he has in the way that the Word and prayer (1 Timothy 4:5) teach us to see them. Now, the wholesome words of the Lord Jesus (1 Timothy 6:3) remind us that God gives richly all things to enjoy them (1 Timothy 6:17d). And prayer reminds us to look to God for every good thing as good things. 

The richness of riches is not bad. When consecrated/sanctified to us by the Word of God and prayer, that very richness points us to our heavenly Father’s kindness, goodness, and wisdom. This dynamic enables us to enjoy richly the portion His love and wisdom assign to us if that portion is small, because it is from Him. And if our portion is large, its richness out to remind us to have our enjoyment in Him and His love and His wisdom, rather than in the size of the portion. He is the One Who designed that richness in the first place! This is the key to proper contentedness, no matter what our circumstances happen to be (cf. Philippians 4:11–13).

The apostle directs us to richer riches. “Rich in good works” (1 Timothy 6:18a) is a better sort of riches than to be “rich in this present age.” Firstly, these are riches that are readily available, regardless of your earthly affluence. One may always do good. But the wealthy Christian has more options of good things that he can do for more people. The “riches” are riches of the heart: readiness to give and willingness to share (verse 18b). Having earthly things enables him to cultivate that readiness and that willingness by having more opportunity for concrete expression.

The richest riches, however, are those of eternity. Good works are not only evidence of a renewed heart; they are prerequisites to the enjoyment of God Himself in glory (cf. Hebrews 12:10–14; 1 John 3:1–3). Knowing that we must be made glorious in heart before we can come into glory itself, every step forward in holiness constructs another portion of the foundation that grace is building for us, unto that perfect blessedness that we will have in the time to come (1 Timothy 6:19a). 

Good works literally lay hold on eternal life (1 Timothy 6:19b); they continue laying hold of that for which Christ has laid hold of us (cf. Philippians 3:12–15). Our earthly riches are likely to vanish, even in this life, and certain to vanish when this life is over. Whenever I have them, let me not rest on that which is behind, but pressing forward to what is ahead, let me employ earthly riches in good works as I press on to lay hold of that for which Christ Jesus has also laid hold of me! 

Thus, good works are that richer counterpart to bodily exercise: a chance to exercise ourselves toward that godliness that profits for both this life (readiness/willingness riches of the heart) and the life to come (foundation-laying riches that lay hold of eternal life).

What place do looking to God and thanking God have in your enjoyment of daily food, daily clothing, daily shelter? As you have enjoyed the richness of earthly goods, what evidence is there to you that you have been largely mindful of Him Who made them rich for you rather than merely indulging your heart in the richness of what He made? How central has “laying hold of eternal life” been in the way that you live, and what you decide to do with what you have?

Sample prayer:  Lord, we thank You for the great generosity that You have shown us in the riches of this present age. Forgive us for how we have had our hearts lifted up by those riches and trusted them instead of trusting You. Often, we have even indulged our hearts in the richness of Your gifts, rather than using the richness of the gift to enjoy You Yourself from our hearts. At other times, we have failed to see how richly You have blessed us, and we have been guilty of gross ingratitude, failing to live a life of thankfulness. You have laid hold of us to give us eternal life, but we rarely think about laying hold of that eternal life by the holiness of readiness and willingness to give and to share. Forgive us, we pray, and grow us in that holiness that we must have in order to see the Lord—in Whose Name we ask it, AMEN!

ARP23B “The Lord’s My Shepherd” or TPH508 “Jesus, Priceless Treasure”

The True Gain of Worshipfully Receiving and Responding to the Words of the Lord Jesus [Family Worship lesson in 1Timothy 6:3–10]

What is so dangerous about manmade ideas about honoring ministers, church members, widows, elders, and masters? 1Timothy 6:3–10 looks forward to the second reading in morning public worship on the coming Lord’s Day. In these eight verses of Holy Scripture, the Holy Spirit teaches us that earthly theology produces earthly character, which has no spiritual value and indeed causes positive spiritual harm.(click here to DOWNLOAD mp3/pdf files of this lesson)

2023.11.10 Hopewell @Home ▫ 1 Timothy 6:3–10

Read 1 Timothy 6:3–10

Questions from the Scripture text: What might some teach, instead of the various “honoring”s in 1 Timothy 4:12–6:2 (1 Timothy 6:3a)? But what sorts of words has the apostle given (verse 3b)? Whose are they (verse 3c)? With what does their doctrine accord (verse 3d)? So, what is the character of someone who teaches otherwise (1 Timothy 6:4)? What does he know? With what is he obsessed? What situations does he produce (1 Timothy 6:4-5)? What sorts of people does this produce (1 Timothy 6:5)? How should Timothy respond to such men? What sort of gain does true, biblical teaching produce (1 Timothy 6:6)? Why is this gain great, while material gain is small (1 Timothy 6:7)? What do we actually need (1 Timothy 6:8)? What shouldn’t we desire (1 Timothy 6:9)? Into what does such desire cause us to fall? With what result? Of what is such desire/love a root (1 Timothy 6:10)? From what have some strayed for this love? With what have they pierced themselves through?

What is so dangerous about manmade ideas about honoring ministers, church members, widows, elders, and masters? 1 Timothy 6:3–10 helps us think about the diaconate, as we prepare to certify, elect, ordain, and install deacons. In these eight verses of Holy Scripture, the Holy Spirit teaches us that earthly theology produces earthly character, which has no spiritual value and indeed causes positive spiritual harm.

The end of 1 Timothy 6:2 mirrored 1 Timothy 4:11. Since then, the apostle had written to Timothy about maintaining his own honor (1 Timothy 4:12–16), treating all church members with honor (1 Timothy 5:1–2), the honor of full-time praying widows on the payroll (1 Timothy 5:3–16), the double-honor of faithful elders (1 Timothy 5:17–24), and the counting-worthy of honor of earthly masters (1 Timothy 6:1-2). 

Why must this teaching be the standard? Because the apostle’s words, by the Holy Spirit, are the very words of the Lord Jesus (1 Timothy 6:3). They are words that not only define godliness but are wholesome (healthy, health-giving, sound) and accord with godliness. Since Jesus must produce the godliness, and He is the One Who has given us words that do so, we must go with His words on these matters.

This is the importance of the doctrine of plenary verbal inspiration (that every word of Scripture is the word of God every bit as much as if He had breathed it out in our hearing). Godliness depends upon Him Who has spoken them. The words are incomparably great precisely because they are His.

So, one who adds to or contends with Scripture on these matters is of bad character: he is proud (1 Timothy 6:4). And he is also of bankrupt quality: he knows nothing (verse 4). He produces not the mutual love, esteem, and edification but unfruitful arguments, envy, strife, despising, evil suspicions, and useless wranglings. As a result, the people that he affects lose the truth that could make them heavenly minded and instead end up talking about “godliness” but just trying to manipulate earthly circumstances to personal advantage (1 Timothy 6:5).

Your author has experienced this in the ministry: congregants who read writers who go on ad nauseum coming up with rules about economics, and the congregants themselves are ignorant of the knowledge of Christ and devoid of the life of Christ. They talk about godliness, but are just proud of the system they hold to, and think and speak fractiously of believers, always trying to be the influencer in every situation.

Perhaps you have met such as well. The apostle gives Timothy, and us, this command: “from such withdraw yourself.” Or, if we find this is a description of the man in the mirror, let us repent that others would not be required by Jesus to withdraw from us!

Jesus’s words, by comparison, DO accord with godliness (1 Timothy 6:3; cf. 1 Timothy 6:15-16, Titus 1:1). “Godliness with contentment” (1 Timothy 6:6) isn’t describing two things, but one great thing, and one of its components. What good can greed do? Even if greed were satisfied, its fruit will evaporate with our death (1 Timothy 6:7, cf. 1 Timothy 4:7–8). And, the mere existence of it in our hearts threatens to harm us greatly (1 Timothy 6:9-10). From this harm, we may be protected by that contentment (1 Timothy 6:8), which comes by Christ’s powerful use of His own words!

How can you tell that you are actually trusting in Jesus’s power to produce good in you? What would your theological approach be? What would your conversations look like? What will your desires be like?

Sample prayer:  Lord, forgive us for when we extrapolate from Your Word in a way that is more like human jousting than dependence upon Christ. Forgive us for how we can be so contentious instead of contented. Forgive us for having our hearts so caught up in earthly things that we open ourselves up to spiritual disaster. Forgive us! And grant that Your Spirit would help us in Jesus Christ, AMEN!

ARP110B “The Lord Has Spoken to My Lord” or TPH270 “At the Name of Jesus”

Honoring Masters for God’s Sake [Family Worship lesson in 1Timothy 6:1–2]

Besides mature widow prayer-warriors and elders who rule well, whom else must believers honor? 1 Timothy 6:1–2 looks forward to the second reading in morning public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that believers ought to honor whomever God’s providence sets over them. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.11.09 Hopewell @Home ▫ 1 Timothy 6:1–2

Read 1 Timothy 6:1–2

Questions from the Scripture text: To which bondservants does 1 Timothy 6:1 apply? Which master is the bondservant to count worthy? Of what? So that what two things would not be blasphemed? What type of master will some of them have (1 Timothy 6:2)? Why might they have disregarded to honor them? Why would they serve them all the more? What is Timothy to do with all of the teachings from 1 Timothy 4:12-6:2?

Besides mature widow prayer-warriors and elders who rule well, whom else must believers honor? 1 Timothy 6:1–2 helps us think about the diaconate, as we prepare to certify, elect, ordain, and install deacons. In these two verses of Holy Scripture, the Holy Spirit teaches us that believers ought to honor whomever God’s providence sets over them. 

1 Timothy 6:2 ends with a general “teach and exhort these things” that caps everything since the previous, similar statement in 1 Timothy 4:11. Timothy was to count his own office honorable (1 Timothy 4:12–16), to treat all believers with honor (1 Timothy 5:1–2), and to lead the congregation in that honor which included full financial support for the prayer-warrior-widows (1 Timothy 5:3–16), and doubly so for elders who rule well (1 Timothy 5:17–25). Now, in these two verses, the theme of honoring goes outside the church to authorities whom God’s providence has set over us—especially in the workplace, or “the yoke of slavery,” as the text puts it.

Believers are to treat all masters as worthy of all honor, 1 Timothy 6:1a. Since 1 Timothy 6:2 differentiates believing masters, we need to understand v1 as including all of them. So, the weight of the application is on masters who are not good and not believing. This is important, because it’s not just believing slaves who find themselves in such difficulty. Believing citizens and employees often have hard or unbelieving authorities and bosses. What are the slaves in this particular example to do?

“Count their own masters worthy of all honor.” The financial aspect of “honor” from 1 Timothy 5:3, 1 Timothy 5:17 continues here. It can be embittering to work hard while someone else seems to reap all the benefit. But believers already have God Himself, His Name, and His teaching. These are worth more than any money, and thinking or conducting oneself poorly would dishonor the Name that is on us or the doctrine that we believe. 

Because their Master and His gospel are worthy of whatever honor they can bring it, 1 Timothy 6:1b. If instead, we work as those who are willing for our master or employer or others to be enriched instead of ourselves, we lay hold of God and the gospel as of greater value and simultaneously bring honor to God and to His teaching. We have a heavenly Master, and we ought to desire to do whatever we can to bring honor to His Name.

And brother-love adds to this honor rather than taking away from it, 1 Timothy 6:2. Finally, because believers are one in Christ, and equal in grace, they may be tempted to withhold honor in the workplace or the household. After all, we are all brothers in Christ, right? But the relation in the Lord does not diminish the respect that is due in our various places and positions in other spheres. If anything, we ought to show more honor, since it’s a brother that we are honoring. And this includes especially working all the harder for those who belong to Christ as believers—those whom Christ has loved by laying down His life, and whom He has commanded us to love as He has loved us (cf. John 13:34–35, John 15:12–15).

What authorities are you under in the home? In the workplace? In the state? What, specifically can you do to honor them more in those spheres? To Whom are you really bringing honor when you do?

Sample prayer:  Lord, thank You for giving to us Yourself, Your Name, and Your teaching. Truly, You have already honored us and enriched us more than earthly position or wealth could ever obtain. Forgive us for when we are embittered against those who are over us. Grant unto us to consider them worthy of all honoring for Your own sake. And especially, when those over us are believers, we ask that You would stir up our love for them. For, You have loved them and us with the greatest of love, and You have called us to imitate that love with them. So give us that fruit from Your Spirit that will enable us to do so, we ask, in Jesus’s Name, AMEN!

ARP128 “How Blessed Are All Who Fear the Lord” or TPH128B “Blest the Man That Fears Jehovah”

Elders Who Rule Well—and Otherwise [Family Worship lesson in 1Timothy 5:17–25]

How are we to acknowledge the value of godly elders’ ministry in the church? 1 Timothy 5:17–25 looks forward to the second reading in morning public worship on the coming Lord’s Day. In these nine verses of Holy Scripture, the Holy Spirit teaches us that we are both to honor godly elders doubly and hold them accountable as examples unto the flock. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.11.08 Hopewell @Home ▫ 1 Timothy 5:17–25

Read 1 Timothy 5:17–25

Questions from the Scripture text: To whose treatment does 1 Timothy 5:17 now turn? How must they rule, in order to be treated this way? Of what are they worthy? Especially which ones? To what does he appeal to prove this (1 Timothy 5:18)? What does he quote from Deuteronomy 25:4? What does he quote from Luke 10:7? What must not be received against an elder, except under what circumstances (1 Timothy 5:19)? When an accusation proves true, what is to be done with the elder (1 Timothy 5:20)? For what effect upon the rest of the elders and the rest of the church? How does the apostle show the seriousness and needfulness of the instruction in 1 Timothy 5:21? What mustn’t Timothy allow to enter into the process of receiving charges against elders or censuring elders? What is one precaution to take, in order not to end up in this situation (1 Timothy 5:22)? But what must he also not do, if an elder is sinning? What must he do with himself? What is an important part of Timothy’s therapy to have a strong stomach in the context of dealing with sinful elders (1 Timothy 5:23)? What will be true of some elders’ sins (1 Timothy 5:24a)? But what might investigation be required to expose (verse 24b)? What will eventually be the case with all good works (1 Timothy 5:25)? And what other works? 

How are we to acknowledge the value of godly elders’ ministry in the church? 1 Timothy 5:17–25 helps us think about the diaconate, as we prepare to certify, elect, ordain, and install deacons. In these nine verses of Holy Scripture, the Holy Spirit teaches us that we are both to honor godly elders doubly and hold them accountable as examples unto the flock. 

Some elders in the church rule well. These are to be counted worthy of double honor. It’s plain from 1 Timothy 5:18 that this is referring to remuneration, like the “honor” given to the roll of praying widows in 1 Timothy 5:3-16. The implication may well be that all elders who rule well should be given a salary by the church in addition to what they earn in their “day job.” Some elders, however, have “the Word and doctrine” as their life’s labor, and these especially are to be counted worthy of this double honor. If the are men of the quality of 1 Timothy 3:3, this ought not be an issue, for they will be generous with whatever they received.

It is worth noting that 1 Timothy 5:18 is quoting Luke 10:7 as Scripture. Though the concept is taught in other places, that is the only Scripture that is worded this way. The books of the New Testament were not constituted holy Scripture by human councils over hundreds of years. They were received as holy Scripture, even during the time that the New Testament was being written.

So Scripture teaches that elders are worthy of their wages for their labor. But not all elders rule well. Some sin (1 Timothy 5:20). God’s standards of justice must be followed in receiving accusations against them (1 Timothy 5:19, cf. Deuteronomy 19:15, Matthew 18:16), but when it is determined that they are in sin, they are to be rebuked publicly for the good of the rest of the elders, and indeed the rest of the church (1 Timothy 5:20). Otherwise, we might not fear to sin in the churches. Sadly, in the author’s day, there is such an antinomian spirit that in many churches (even those calling themselves Reformed) the flock of Christ is taught not to fear sinning, because sinning is normal, and grace somehow makes sinning into not that big of a deal. But here the Spirit plainly teaches us to fear sinning.

The reality of having to deal with the sins of elders presents many dangers to Timothy. The greatest is his own sin, whether prejudice and partiality against those who are sinning (1 Timothy 5:21), or the temptation to be lax and thereby share in others’ sins (1 Timothy 5:22b). One preventative for this is to ensure that 1 Timothy 3:1–7 is being fully followed. In a situation like in Ephesus at the time, and in a great many congregations ever since, it is tempting to think that the need for Reformation calls for quick identifying and ordaining of elders and deacons. But it is precisely into such a situation that the Spirit-inspired apostle warns Timothy not to lay hands on anyone hastily (1 Timothy 5:22a). 

Ultimately, Timothy is to follow the procedure outlined in 1 Timothy 5:19-20 and remember that while some cases will be quite easy to adjudicate (1 Timothy 5:24a), there are other sins that follow a man that must be brought out by persisting in careful investigation (verse 24b). And it may be that the investigation will bring out good works rather than sin (1 Timothy 5:25). This is all difficult work, and Timothy has shown frequent infirmities (1 Timothy 5:23b). So the apostle interjects into this discussion of judging elders his counsel that Timothy take up the drinking of wine for his stomach. This may be to address physical weakness that makes him weak in handling the elders; having a “stomach” for something or having “guts” was also used with this word in a similar way to how we use it in English today, so it may even mean the moderate (cf. 1 Timothy 3:3) use of wine to help temper the anxiety and man-fear that is a particular weakness of Timothy’s. Ruling well as an elder is a calling for those stout of heart, and those whom the Lord sustains to do it well are worthy of their wages!

How do we show the value of elders who rule well? How are elders held to a higher standard of personal, family, and congregational godliness? What is the proper way of addressing it if they don’t?

Sample prayer:  Lord, we praise You for giving shepherd-teachers to us as gifts, from Your throne on high. Elders who rule well are good gifts from you and to be honored. So forgive us, when we fail to do so, especially with those who labor in the Word and doctrine. And help them, O God, for they are sinners too. Grant that they would be repentant, so that as they are exposed, it would be good works that are exposed. Forgive us for being hasty to ordain on the one hand, and hasty to accuse or judge on the other hand. Grant that Your Spirit would give our elders the integrity and the courage that they and we need them to have, in Jesus Christ, AMEN!

ARP128 “How Blessed Are All Who Fear the Lord” or TPH128B “Blest the Man That Fears Jehovah”

Helping Younger Women Avoid Spiritual Danger [Family Worship lesson in 1Timothy 5:11–16]

What’s a young woman to do? 1 Timothy 5:11–16 looks forward to the second reading in morning public worship on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that young widows and young women should seek a life of God-designed labor to protect them from Satan and mature them. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.11.07 Hopewell @Home ▫ 1 Timothy 5:11–16

Read 1 Timothy 5:11–16

Questions from the Scripture text: Who must be refused to be put on the roll of full-time, praying widows (1 Timothy 5:11a)? In what direction would younger ladies on the roll be likely to progress (verse 11b)? What would they then desire (verse 11c)? Why would their particular desire to marry be condemning at that point (1 Timothy 5:12)? What additional detriment would come from their being on this roll (1 Timothy 5:13a)? Where would they go (verse 13b)? What would they add to their idleness (verse 13c)? What sorts of things would they say (verse 13d)? What three things should younger ladies do instead (1 Timothy 5:14)? What would they not give, to whom, to do what? How does 1 Timothy 5:15 describe idle young ladies, who hang out, and end up gossiping and saying wrong things? What might a believing male or female have (1 Timothy 5:16a)? What are they to do with widows if they have them (verse 16b)? What does this prevent from occurring (verse 16c)? What does this enable the church to do (verse 16d)?

What’s a young woman to do? 1 Timothy 5:11–16 helps us think about the diaconate, as we prepare to certify, elect, ordain, and install deacons. In these six verses of Holy Scripture, the Holy Spirit teaches us that young widows and young women should seek a life of God-designed labor to protect them from Satan and mature them. 

In 1 Timothy 5:5-10, the apostle gave instruction for adding to the payroll of widows over 60, who have learned to be content to fellowship with God night and day in prayer. One of the requirements was that this learning would be produced by decades of selfless labor as a wife, mother, neighbor, and church member.

But what if she’s not 60? The apostle’s answer is: don’t put her on the list. Even following the pattern of life described here, the Holy Spirit implies that a woman in her 50s will not yet have had enough maturing. But time by itself will not have the desired effect. 

1 Timothy 5:11-16 describe the sort of life that a lady should seek to live during that time, if she is to come into the season of life described in 1 Timothy 5:5. If she is not ready for it, then she should not attempt it, lest after making her commitment she come under condemnation (1 Timothy 5:12), because she discovers that despite her best intentions, Christ simply isn’t enough for her (1 Timothy 5:11). This may come as a desire to marry, as in verse 11, but there will be earlier warning signs: idleness (1 Timothy 5:13a) and the spending of life in socialization (verse 13b) that tends to degenerate into gossip and other sins of speech (verse 13c). 

The culture (and church culture—Lord, have mercy!), in which I write, values little the Lord’s honorable calling for women or His design for sanctifying them through this calling. Fostering socialization is a top priority for many, and it would be shocking for them to hear that one of the benefits of being a wife and mother is that it severely curtails the ability to socialize. 

But this is exactly why the Spirit here praises a life of domestic service. The Spirit characterizes the life of idleness, the life that prioritizes socialization, as “turning aside after Satan” (1 Timothy 5:15). Young ladies who fall into this trap do not merely inhibit their spiritual progress toward 1 Timothy 5:5-style maturity, but they end up misusing their mouths and give the adversary opportunity to speak reproachfully (1 Timothy 5:14b). 

The remedy, then, in verse 14 is not too surprising. Younger ladies should marry. The gift of singleness, fabricated within the past century via misreadings of 1 Corinthians 7, is not something that is recognizable to 1 Timothy 5:14. Chastity is a gift, but it is a gift that comes through the Lord’s training of our souls via the means of grace, and the knowledge of Christ through grace-dependent living in His wisely ordered providence. 

The widows over 60 who have been so trained are “as Paul is” (cf. 1 Corinthians 7:7–8). But the path to get there runs through the life described in 1 Timothy 5:14: marry, and so serve husband ahead of oneself; bear children, and so serve them ahead of oneself; manage the house (including lodging neighbors, washing saints’ feet, and relieving the afflicted, cf. 1 Timothy 5:10), serving neighbor and church-member and afflicted ahead of oneself. 

Such selflessness cannot come from a lady’s own mind. It can only come from having the mind of Christ in her (cf. Philippians 2:1–30). And it is this domestic life that the Lord has especially designed to bring her into constant lifting of her heart to Him, looking to Him for grace, finding His fellowship to be what sweetens her circumstances and strengthens her heart.

If she is a young woman, she needs either a husband and children (1 Timothy 5:14) or to be under the care of another household (1 Timothy 5:16). Not only does this free the church to support the 24/7 praying widows “who are really widows,” but it puts her under the care of one who will do so as keeping his own faith (cf. 1 Timothy 5:8). It must be assumed that in this household she will receive not only material support but family shepherding in the means of grace. Surely, this is an even more vital part of our duty to those who are of our own, and of our own household (verse 8, 1 Timothy 5:16).

There will be many women who read these verses and think “I’m just not wired that way.” And the paucity of spiritually viable men presents a problem. But this just further underlines the need for a faithful ministry in the discipling of the whole church, and especially of the sort of man who could become a chapter-3-qualified elder or deacon in the discipling of his house. The response of the church must be toward obedience, setting the proper goals and putting in diligent effort, rather than operating as if we are the first generation in which following the Spirit’s instruction here would have been challenging. 1Timothy on the whole is written to a man leading a church in desperate need of reformation and revival. And obedience to this section is, after all, a means by which we are to become accustomed to crying out to God night and day.

What is the training ground in which the Lord spiritually develops women who will be 24/7 prayer warriors (or men who may be qualified for the eldership)? Why shouldn’t we expect this to be easy? What is your own habit or season of life? How is it training you to a continual dependence upon grace through prayer?

Sample prayer:  Lord, forgive us for so highly valuing hanging out and socialization. So many of us are failing to mature in faith, because we do not value the domestic life that You have designed for growing us in faith. Grant unto us to love to serve you in the ordinary, daily life of the home. Grant that such service would cause us to lift our hearts continually to You for grace. Grow us by the grace of Christ and the knowing of Him, we ask in His Name, AMEN!

ARP128 “How Blessed Are All Who Fear the Lord” or TPH128B “Blest the Man That Fears Jehovah”

Establishing a Roll (and Payroll!) of Full-Time, Praying Widows [Family Worship lesson in 1Timothy 5:5–10]

How does one who has “learned to show piety at home” show that piety when she becomes a widow? 1 Timothy 5:5–8 looks forward to the second reading in morning public worship on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that a true widow is left only with God, but has learned a fellowship with Him that gives her more than enough to do with her time/life. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.11.06 Hopewell @Home ▫ 1 Timothy 5:5–10

Read 1 Timothy 5:5–10

Questions from the Scripture text: What woman is 1 Timothy 5:5 talking about? In what condition has she been left (verse 5, i.e., without children or grandchildren, cf. 1 Timothy 5:4)? What is her security? What is her occupation? When does she do this supplicating and praying? What does 1 Timothy 5:6 call the life of a widow who does something else? What condition is she in? What is the church to do with this teaching (1 Timothy 5:7a)? With what desired result for widows and families (verse 7b)? For whom is one to provide (1 Timothy 5:8)? Especially which ones? If he doesn’t, then what does he deny? What condition does this put him in? What widows mustn’t be put on the list (1 Timothy 5:9a)? For those over 60, what must they have done (1 Timothy 5:9-10)? Which good works in specific? Which others?

How does one who has “learned to show piety at home” show that piety when she becomes a widow? 1 Timothy 5:5–8 helps us think about the diaconate, as we prepare to certify, elect, ordain, and install deacons. In these six verses of Holy Scripture, the Holy Spirit teaches us that a true widow is left only with God, but has learned a fellowship with Him that gives her more than enough to do with her time/life. 

Piety begins at home for the minister (or congregant) who wishes to speak respectfully in the congregation (1 Timothy 5:1). Piety begins at home for children and grandchildren whom God gives the opportunity to repay their parents (1 Timothy 5:4). And piety begins (1 Timothy 5:5) and stays (cf. 1 Timothy 5:13) at home for true widows.

Whom do they have left at home? If they’re a true widow(?)… none. She who is really a widow has been left alone. But not entirely alone. She hopes (better translation than “trusts”) in God. She’s content with Him; she isn’t hoping for more than Him. So, she doesn’t need more to have.

She also doesn’t need more to do. She might not have a husband to obey and serve (1 Timothy 5:9b, cf. 1 Timothy 5:14a, Titus 2:4a). She might not have children to love and rear (cf. 1 Timothy 5:14b, Titus 2:4b). She might no longer be equipped to take strangers in to lodge them, particularly road-weary saints whose feet to wash (1 Timothy 5:10, Titus 2:5a). But she still has One upon Whom to attend. And she loves to make every sort of prayer (summarized under the pair “supplications and prayers”) at every sort of time (summarized under the pair “night and day”), 1 Timothy 5:5.

This life of piety finds its pleasure not in indulging itself but in God. There are those who would rather indulge themselves than take the God-given opportunity to provide for their own, and especially of their own household. This living unto self is denounced by 1 Timothy 5:8 as “denying the faith and worse than an unbelievers.” And there are those who would rather indulge themselves than live night and day in supplications and prayers. This living unto self is denounced by 1 Timothy 5:6 as being “dead while she lives.”

The apostle’s concern is that the minister’s and church’s concern would be the spiritual well-being of all. That they would all learn to have their hope in God, that they would all learn to live unto Him instead of unto self (cf. Psalm 78:7, Titus 2:5b). “Command and teach these things that they may be blameless” (1 Timothy 5:7, cf. Psalm 78:5–6).  The church is not to help children/grandchildren deny the faith, nor is it to help widows who don’t care to live a life of prayer end up with too much time on their hands and live in a dead way.

It takes years of maturing through a life in which there is little time for much else but service to get her to this point. In fact, even in a congregation where this kind of godliness for younger women and wives is practiced, the assumption is that it will still take those decades to mature her to the spiritual place of 1 Timothy 5:5. The apostle flatly says not to enroll any woman who is under 60 (1 Timothy 5:9a). 

Indeed, being put on the list would be a crown of dignity, attesting the Lord’s gracious work in her and through her over the course of a lifetime. And what an opportunity that then becomes for the church that has the privilege of providing a dignified life for such a royal lady in Israel. For wives and mothers (and single ladies who are commanded to seek marriage and children, cf. 1 Timothy 5:14), it is much-needed to have such royal older ladies in the church, who are godly examples (cf. Titus 2:3) unto the admonishment of the younger (cf. Titus 2:4). May these much-needed ladies be accordingly treasured and cared for by their churches!

What older ladies do you know who live in the contentment and service described in this passage? How are they being taken care of? How are you (or the younger ladies in your life) living a sort of life that makes progress toward that level of maturity by the age of 60? Who has been assigned to you in your life? What do your roles/relations to them require of you? How are you fulfilling them as a life-mission of service unto God?

Sample prayer:  Lord, thank You for putting us in our places and relations so that we may practice our piety first at home. Forgive us for begrudging our service to them. For doing that service half-heartedly and half-way. Truly, we know constantly the tendency toward denying the faith and being worse than unbelievers. Forgive us for how we are not contented with You. In truth, very few of us can endure in prayer for an hour, let alone night and day. How close we come to living for pleasure, how close to being dead even while we live! But You have not only atoned for us in Christ, but You work in us by Your Spirit over the course of our lives to work in us that contentment and love and service. Continue and complete that work in us we pray, through Christ, AMEN!

ARP128 “How Blessed Are All Who Fear the Lord” or TPH128B “Blest the Man That Fears Jehovah”

Real Honor for Real Widows from Churches that Help Families Seize their Opportunities to Practice Godliness First at Home [Family Worship lesson in 1Timothy 5:3–4]

What are we to learn from the fact that there are some widows whom the church is not to honor by putting them on the roll of receiving diaconal funds? 1 Timothy 5:3–4 looks forward to the second reading in morning public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that a true widow is one who has no children or grandchildren to take care of her, because the home (not the church) is the first place for showing piety.(click here to DOWNLOAD mp3/pdf files of this lesson)

2023.11.04 Hopewell @Home ▫ 1 Timothy 5:3–4

Read 1 Timothy 5:3–4

Questions from the Scripture text: Whom are they to honor (1 Timothy 5:3)? Making what distinction? What would make her not “really” a widow (1 Timothy 5:4)? What should these children and grandchildren show? Where? By doing what to whom? Why?

What are we to learn from the fact that there are some widows whom the church is not to honor by putting them on the roll of receiving diaconal funds? 1 Timothy 5:3–4 helps us think about the diaconate, as we prepare to certify, elect, ordain, and install deacons. In these two verses of Holy Scripture, the Holy Spirit teaches us that a true widow is one who has no children or grandchildren to take care of her, because the home (not the church) is the first place for showing piety.

“Honor widows who are really widows.” The “honor” referred to here is material provision, as shown by the word “repay” in 1 Timothy 5:4. Material provision is a great concern for a woman who loses the husband who had provided for her. Material provision for widows was the concern upon which the Spirit instituted the diaconate in the church (cf. Acts 6:1–7). 

So, it may be jarring at first to read the second part of that, “who are really widows.” What makes one “truly” to be a widow? The answer appears in 1 Timothy 5:4. The widowhood of her who has children or grandchildren is a providential gift to them: an opportunity “to repay their parents.” The widowhood of her who has no other means of provision is an opportunity for the church to take care of her as if she were their mother and grandmother. It is an opportunity for congregational obedience to the 1 Timothy 5:2 principle in the context of money rather than the context of the mouth.

“let them first learn to show piety at home.” Just as the father/brother/mother/sister language of 1 Timothy 5:1-2 implies a certain manner of speech at home as a prerequisite to godly speech in the congregation, so a proper approach to diaconal aid in the church begins with a proper approach to diaconal aid in the home.

What is this proper approach? It is seeking to be a blessing, not only spiritually but materially, to every other person in the household. We have seen in our study of wealth how a righteous man desires to provide what he can not only for his current family but even for future generations. But now we see that the reverse is also true. It is “pleasing” (what NKJ translates “acceptable”) to God for children to be on the lookout for ways to repay their parents. 

Proverbs frequently urges us to consider what gladdens a father or gladdens a mother. The head of the second table of the law is to honor father and mother. It is plainly obvious that repaying them however we can is something that pleases God. But in God’s ordinary providence, they are ahead of us in life, and we are not able to do them much material good for most of our own life. So, if the Lord takes father ahead of mother, He often opens a door for us to de-widow her widowhood. We have an opportunity to repay the father that we have lost by providing for his treasured wife, and we have an opportunity to repay the mother whom God has spared to us by being the consolation of her widowhood.

The church is not to take away spiritual opportunities. Because this may be received as hard, it is important for deacons to commend to the surviving family members the Holy Spirit’s logic in 1 Timothy 5:4: you have an opportunity to please God by repaying your parents; there is a priority upon practicing your holy religion every day in your home before you make to practice it in the church.

Even before our parents die, let us seek to do them what good we can. Spiritual good. Material good. Every good. For, this pleases God. And with not just our parents, but with our entire household, let us take to heart this principle about our practice of godliness: let us first learn to show our godliness at home. Let us pursue that godliness that pleases God, rather than the desire to be seen by the church as godly.

Whom do you have in your home? How are you practicing your godliness in love and sacrificial service to them? Whom do you know in church who does not have anyone in her/his home? What opportunities are you taking, personally, to be part of God’s consolation to them in the place of family members? 

Sample prayer:  Lord, thank You for giving us homes in which to practice our godliness first. Forgive us for how sometimes we are slowest to repay those whom You have made to be greater gifts to us than others are. Forgive us for wanting to be seen as godly by the eyes of the church rather than keeping our eyes out for the godliness that You love. Wash away our guilt by the blood of Christ, and make us holy as He is holy, for we ask it in Christ’s Name, AMEN!

ARP128 “How Blessed Are All Who Fear the Lord” or TPH128B “Blest the Man That Fears Jehovah”