2022.11.16 Hopewell @Home ▫ 2 Kings 6:8–23

Read 2 Kings 6:8–23

Questions from the Scripture text: Who was doing what in 2 Kings 6:8? With whom did he consult? What did he tell them? Who speaks in 2 Kings 6:9? To whom? About what does he warn him? What does the king of Israel do (2 Kings 6:10)? How does verse 10 summarize this exchange? How many times did this happen? What was troubled in 2 Kings 6:11? Whom does he call? What does he assume about one of them—what does he ask? Who answers (2 Kings 6:12)? What does he answer? What does he somehow know? What does the king now tell them to find out (2 Kings 6:13a)? Why? Where was Elisha (verse 13b)? What three things does the king send (2 Kings 6:14)? At what time? What do they do? Who does what in 2 Kings 6:15? At what time? What does he see? What does he ask Elisha? What does Elisha tell him not to do (2 Kings 6:16)? Why not? Now to whom does Elisha speak (2 Kings 6:17)? For what does he ask? What does Yahweh do? What does the young man do? What were the mountains full of (cf. 2 Kings 2:11–12, 2 Kings 13:14)? Around whom were the horses and chariots centered? Who come down in 2 Kings 6:18? To whom does Elisha speak? What does he ask for now? What does Yahweh do? According to what? Now to whom does Elisha speak (2 Kings 6:19)? What does he tell them? Where does he take them in order to “find” him? When they get there, what does Elisha pray (2 Kings 6:20)? What does Yahweh do? What do they do? What do they see? Who else sees in 2 Kings 6:21? To whom does he speak? What does he call Elisha? What does he ask? How many times? What does Elisha answer (2 Kings 6:22)? By what question does he imply why not? What does Elisha tell the king to do instead? How enthusiastically does the king respond—what does he prepare (2 Kings 6:23)? After they eat what does he do? And how do the Syrian raiding forces respond?

What is the true condition of the enemies of God and His Word? 2 Kings 6:8–23 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these sixteen verses of Holy Scripture, the Holy Spirit teaches us that God’s enemies are always at the mercy of His wisdom and power.

The scene now shifts back to Syria where, apparently, Naaman’s miraculous healing has made Elisha widely known. But our reintroduction to Syria comes in the context of their being Israel’s enemy (2 Kings 6:8). The problem for them is that Israel are God’s people. Those who war against them are warring against Him. As we see God acting through His Word, we observe several truths about God and His enemies.

God’s enemies are always out-schemed. What good does it do to have secret councils and amass the best human advice, when your Opponent has all knowledge and acts with all wisdom? Even as we read 2 Kings 6:13, we must be shaking our heads. Doesn’t he know that God’s prophet will know of this plan and defeat it too? Part of God’s enemies’ problem is that even when they have a little knowledge (like that the prophet is giving away all the plans), God gives them over to foolishly living contrary to what they know (like making plans to get the prophet).

God’s enemies are always outnumbered. The King of Syria thought that he could tilt the numbers in their favor (2 Kings 6:14). His servant thought he had succeeded (2 Kings 6:15). But the prophet prayed, Yahweh opened his servant’s eyes, and he saw not just a force of men around a city but a mountain full of horses and chariots of fire. The implication is that these are but the logistical accoutrements of an innumerable force of spirit-being warriors.

But the legions of angels aren’t even needed to be called to action. The prophet by himself, as the mouth of God, is the chariots and horses of Israel (cf. 2 Kings 2:11–12; 2 Kings 13:14). Indeed, Elisha continues praying. Syrians’ eyes are closed with blindness. Elisha leads them to Samaria to “find” him there. Elisha prays. Syrians’ eyes are opened. One, with God, is always in the majority. You may stand alone, if you are with the Lord.

God’s enemies are under His protection. This is an odd twist. The king of Israel wants to destroy the enemy. By amazing grace, however, he recognizes the authority of God’s Word in the mouth of His prophet. He calls Elisha, “father”! In fact, the command is to feed them like a good host, and the king obliges by throwing them a great feast.  

What a strange  thing that the Syrian army would come under God’s protection! That is to say that God is their only hope for protection, whether they acknowledge Him or not. He owes them nothing, and they are liable to find themselves catastrophically destroyed at any moment. Every moment of protection they enjoy is mercifully and graciously extended to them by the God Whom they hate. We must always remember this not only about ourselves but also about our enemies. They survive only as long as the Lord wills. Here, the lesson is learned at least to the extent that whether responding to God’s all-surpassing power or to His puzzling mercy, Syrian forces no longer make raids into Israel.

What enemies do you have? What is their condition before God? How does this free you to love them?

Sample prayer: Lord, forgive us for being intimidated by our enemies, when we should know that they are outschemed and outnumbered by You. Forgive us for forgetting Your vengeance, so that we are too ready to want our own vengeance and not ready enough to love our enemies. Thank You for loving us while we were still enemies, and purchasing us as Your people through the blood of Christ, in Whose Name we pray, AMEN!

Suggested songs: ARP46 “God Is Our Refuge and Our Strength” or TPH256 “God Moves in a Mysterious Way” 

Biblical Theology of the Diaconate (10): Diaconal Provision and Management in God's Preparing Israel for Exodus and Wilderness [2022.11.13 Sabbath School]

As God prepared impoverished slaves to become a great nation and generous church, His material providence went ahead of them, establishing the duties of humble thankfulness and wise administration. There has always been a significant diaconal component to the real-world outworking of God's redemptive plan.(click here to DOWNLOAD mp3/pdf files of this lesson)

2022.11.15 Hopewell @Home ▫ Psalm 72:1–7

Read Psalm 72:1–7

Questions from the Scripture text: For whom was (cf. Psalm 72:20) this Psalm prayed and sung (superscript)? For what does the psalmist ask in Psalm 72:1a? For whom? For what does he ask in verse 1b? For whom? What will the king do with these gifts (Psalm 72:2)? For what group (verse 2a)? And who especially (verse 2b)? What will bring what to whom in Psalm 72:3a? What else will bring forth peace to them (verse 3b)? By what? What does Psalm 72:4a repeat? In this way, what will he do for whom, specifically (verse 4b)? And what will he do to whom else (verse 4c)? What will the people, the needy, and the oppressor all do (Psalm 72:5a) under the king’s reign? For how long (verse 5b)? Throughout what (verse 5c)? What will the King’s reign be like (Psalm 72:6)? Who will flourish when (Psalm 72:7a)? What else will flourish (verse 7b)? How much of it? Until when (verse 7c)?

How did David pray for His King-Son? Psalm 72:1–7 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these seven verses of Holy Scripture, the Holy Spirit teaches us that as David prayed for Solomon’s reign, his Spirit-inspired prayer applied especially to Christ’s everlasting reign.  

Psalm 72:20 helps us translate the superscript correctly. This Psalm was a prayer-song written by David for Solomon, perhaps on the occasion of his inauguration or with a view to it. As such, we will consider what sort of prayer it models for us before turning to our first lessons about Christ Himself from this psalm.

Praying for descendants. Throughout the Scripture, the Spirit models for us prayer and blessing for our children and further offspring. Now, David’s holy desire for his son Solomon becomes the occasion for one of the greatest Christ-prophecies in Scripture. He prays for his son’s righteousness, judgment, justice, compassion, causing others to fear the Lord, and being a blessing to others. All good fathers should pray such things for their children.

Praying for kings. These are equally good things to pray for kings and others in high position, both now and in times to come. What David prays here for Solomon and for Christ, Romans 13:3–6 and 1 Peter 2:13–14 teach us is the duty of all civil magistrates under God. And 1 Timothy 2:1–2 directly commands us to pray for them. 

What shall be prayed for authorities more than that they would be saved by faith in Christ and exhibit their repentance especially in their calling?

Praying the promises. Already by Psalm 72:5-7, the chronology of the prayer and praise makes it plain that someone greater than even Solomon is in view here. This is something we’ve seen before in the promise of the forever-King of 2 Samuel 7:12, 2 Samuel 7:16, 2 Samuel 7:25, 2 Samuel 7:29. David isn’t just praying excellent things. He’s praying promised things. 

Praying God’s promises is an excellent way of having Jesus’s Word abide in us so that we ask according to it and receive according to it (cf. John 15:7). 

Perfect justice. When Christ judges in righteousness, this is especially seen in that even the poor receive it (Psalm 72:2b). Whether “mountains” and “little hills” in Psalm 72:3 is referring to geographical features or metaphorically of levels of authority, the point is that there will be justice everywhere and for all at every level.  What a refreshing contrast to the way things usually go in this world that it will be the oppressor who is broken into pieces and the children of the needy who are saved.

Fearing and Flourishing. But it won’t just be the King Who lives righteously before God. The people of such a king become righteous like He is. They come to fear the Lord (Psalm 72:5) from one generation to the next. 

And His reign is like the life-giving showers that make the earth burst forth with life. But what is it that flourishes from the “rain” of His reign? Righteous ones (Psalm 72:7a) and abundance of peace (verse 7b). Here is something that cannot come from the reign of a merely earthly magistrate. Christ’s kingship brings spiritual life!

What do your prayers for future generations look like? For kings? What do you hope for from Christ?

Sample prayer:  Lord, bring the reign of Christ to be known on the earth! Make us to fear You, and cause Christ Himself to come down upon us like rain upon the grass. Make us to flourish in righteousness and abundance of peace unto the praise of Your glory in Jesus the King, forever and ever, AMEN!

Suggested songs: ARP72A “God, Give Your Judgments to the King” or TPH72A “O God, Your Judgments Give the King”

We Can't Boast of Righteousness because It's Given by God, and Faith Is Not a Work [Family Worship lesson in Romans 4:1–4]

Why can’t we boast of the righteousness that is truly ours in Christ? Romans 4:1–5 looks forward to the devotional in this week’s midweek meeting. In these five verses of Holy Scripture, the Holy Spirit teaches us that because the righteousness that is truly ours in Christ comes as an accounting of grace, rather than the repaying of debt, we know that our faith is not a work, and we have no room at all for boasting.(click here to DOWNLOAD mp3/pdf files of this lesson)

2022.11.14 Hopewell @Home ▫ Romans 4:1–5

Read Romans 4:1–5

Questions from the Scripture text: About whom does Romans 4:1 now ask? What does it ask about his doing? According to what? What hypothetical accomplishment does Romans 4:2 consider? What would Abraham have in that case? But not before Whom? About what does Romans 4:3 now ask? What had Abraham done? And in what way did it become righteousness? What sort of person does Romans 4:4 ask about? What aren’t his wages? What, instead, is the nature of his wages?

Why can’t we boast of the righteousness that is truly ours in Christ? Romans 4:1–5 looks forward to the devotional in this week’s midweek meeting. In these five verses of Holy Scripture, the Holy Spirit teaches us that because the righteousness that is truly ours in Christ comes as an accounting of grace, rather than the repaying of debt, we know that our faith is not a work, and we have no room at all for boasting.

We get nothing from the flesh and everything by faith. Romans 4:1 begins with a rhetorical question where the answer is “nothing good!” The clue that makes it obvious is the phrase “according to the flesh.” Abraham began as an idolater (cf. Joshua 24:2) and nothing good comes from his or our flesh.

Believers’ works are not boast-worthy. Men might have owed Abraham repayment for the good that he did them. Men might have rightly praised him as better in his conduct than they. From the perception of men, Abraham seemed to be justified by works (Romans 4:2a).

But we do not live before men so much as we live before God. And there was no room for Abraham to boast there (Romans 4:2b). We know that God did not owe Abraham anything because of the way Genesis 15:6 is worded. The quote in Romans 4:3 is proof that Abraham’s faith was not a work.

The apostle sets “accounting” over against rewarding or repaying. When righteousness is accounted as yours, it is just as much yours as in the earning case, but completely unearned. The mechanism of being “accounted” as righteous teaches us the nature of faith—that it is not at all a work.

And even the faith that a believer has was a gift. There is no room for boasting. Each of us needs to judge himself not by appearances but with right judgment (cf. John 7:24), sober judgment (Romans 12:3a), realizing that even our faith is a gift that was measured out to us (cf. Romans 12:3b; Ephesians 2:8–9).

Righteousness is not a debt owed for work but a grace given by accounting. Works are owed their wages. If we introduce any works at all into faith, we are saying that we have indebted God. Employers who treat wages as grace, rather than as debt, are robbers (cf. Leviticus 19:13, Deuteronomy 24:15; James 5:4). The wages are owed. But the Scripture is plain:

Abraham’s righteousness was accounted to him. It was grace. If even Abraham was justified by faith alone apart from works, then how much less could we be justified by works? 

If even Abraham had nothing to boast about, how could we have something to boast about?

How (alone!) can you gain true righteousness? Why is it important that this is the only way?

Sample prayer: Lord, thank You for giving us faith, and for accounting us righteous in Chris by that faith. Grant that we would never boast but remember that our righteousness was a gift of grace in Jesus Christ, through Whom we praise You and pray, AMEN!

Suggested songs: ARP32AB“What Blessedness” or TPH433 “Amazing Grace”

True Encouragement Comes From Thankfulness in The Lord [2022.11.09 Midweek devotional in Colossians 1:3–8]

True encouragement comes from thankfulness in the Lord

(click here to DOWNLOAD video/mp3/pdf files of this sermon)

2022.11.12 Hopewell @Home ▫ Acts 15:23–35

Read Acts 15:23–35

Questions from the Scripture text: What did the assembly write (Acts 15:23)? By whom did they send it (cf. Acts 15:22)? From whom did they write it? To whom? Where? How did it start? What was the occasion of the letter—what had some done (Acts 15:24)? With what effect on their souls? Saying what? Even though what had not been done? How had the letter been decided upon (Acts 15:25)? With what type of men is it being sent? With whom? What have Barnabas and Paul done (Acts 15:26)? For What? Which chosen men are being sent (Acts 15:27)? What will they do? Who, ultimately, has given this judgment (Acts 15:28)? Through whom? What has He determined to do? What things are laid upon them? From what four things must they abstain (Acts 15:29)? With what benefit if they do? How does the letter close? What is done to the four men in Acts 15:30? To where do they come? Whom do they gather? What do they deliver? How does the multitude respond (Acts 15:31)? What do we learn about Judas and Silas in Acts 15:32? As preachers, what do they do to the brethren? With what? What do they do for how long (Acts 15:33)? Then what is done with them? What do they bring back? From whom to whom? But who doesn’t wish to go (Acts 15:34)? Who also remain (Acts 15:35)? Doing what two things? With whom else?

Who deliver the judgments of the church? Acts 15:23–35 looks forward to the morning sermon on the coming Lord’s Day. In these thirteen verses of Holy Scripture, the Holy Spirit teaches us that while it is preachers who deliver judgments from synods, and exhort, and strengthen, and teach, and preach, yet ultimately it is the Holy Spirit Who is doing all these things in the church. 

This passage relates the writing, delivery, and reception of the decision of the first general synod. 

The writing of the letter. The letter itself communicates the brotherhood of the entire church under Christ and the Spirit. Although the decision was made by the assembly of apostles and elders, the whole church has concurred (Acts 15:22), and now the letter identifies itself as being from “the brethren” (Acts 15:23) as much as from the apostles and elders. It is important for the members of the congregations in Antioch to know that this brotherly view of them has not just been “decided by the leadership” but embraced by the whole household of God.

This brother-recognition is even more strongly stated in identifying the letter’s addressees as “the brethren who are of the Gentiles in Antioch, Syria, and Cilicia.” All of the members of these churches are, of course, brethren. But the letter singles out the Gentiles as equally members of the family of God as the apostles themselves. They are demonstrating that the decision in the letter is not a concession for second-class Christians, but an acknowledgement that they have faith that is of the same status (cf. 2 Peter 1:1). 

By calling them “brethren,” the apostles and elders place themselves on a level not just with believers in Antioch but specifically with Gentile believers. This sends a strong message in light of the fact that this was all made necessary by those who had come from Jerusalem and “troubled them with words, unsettling their souls” (Acts 15:24). 

The letter relates, as we saw in Acts 15:20, that they are to refrain especially from those things that participate in the idolatry of their Gentile neighbors and breaking of the Noahic covenant (Acts 15:29). The order is slightly different here, but the big addition is that in doing this they will “practice [what is] good.” This is not a burden being laid upon them (Acts 15:28) but an invitation to the service of Christ. 

Finally, notice the phrase at the beginning of Acts 15:28, “it seemed good to the Holy Spirit.” It’s not that Paul and Barnabas won an argument, or even that a particular position won the day, but that the Holy Spirit has led His church into the truth. He brings them to the conclusion that is consistent with the rest of the Scriptures that He has produced (cf. 1 Peter 1:11; 2 Peter 1:20–21).  

This means something frightful for assemblies where the Scriptures are not faithfully adhered to: rather than men serving under the power of the Spirit, men in those assemblies have themselves taken the reigns instead of the Spirit. But it means something wonderful for those congregations and presbyteries who follow the biblical prescription for Synods: what they are aiming to do is to be ruled and led by the Spirit.

The delivery of the letter. The delivery of the letter is a vital part of the Jerusalem church’s affirmation of the joint council with Paul and Barnabas and others from the northern church. As they say in Acts 15:24, the troublers had gone out unbidden and against Paul and Barnabas (cf. Acts 15:2). Now, instead of being unbidden, Judas and Silas are “chosen,” which the letter itself emphasizes in Acts 15:25. And instead of opposing Barnabas and Paul, thy are “with” Barnabas and Paul.

Furthermore, the assembly heaps affection and admiration upon Barnabas and Paul. First, affection: they call Barnabas and Paul “beloved.” Then, admiration: “men who have risked their lives for the Name of our Lord Jesus Christ.” This means much to the church in Jerusalem, where many had been martyred. It gives them a kinship with Barnabas and Paul and admiration for them.

Carrying such a letter, Judas and Silas “will also report the same things by word of mouth.” The word for “report” is built on the word for “angel” or “messenger.” They will be able to see the sincerity of the letter in Judas and Silas’s manner with Barnabas and Paul, and in Judas and Silas’s countenance toward the Gentile believers in Antioch. As Judas and Silas read the letter, the gathering in Antioch can study them and know that this is true.

The reception of the letter. The delegation from Jerusalem arrives in Antioch, gathers the multitude together, and delivers the letter (Acts 15:30). Now the multitude rejoices over its encouragement, and Judas and Silas add their own encouragement (“exhorted” in Acts 15:32 is the verb form of the noun in Acts 15:31). Not only have they gladdened them in verse 31, but now they strengthen them as well (Acts 15:33). 

By what means do they strengthen them? By means of “many words.” As “prophets also” their ministry, like that of Paul and Barnabas is “reaching and preaching the word of the Lord.” Christian ministry is first and foremost a ministry of the Word. 

So they minister the Word long enough among them that they can now speak on behalf of the Antioch church, and are sent back to the apostles with greetings. The synod, its decision, its letter, and its mission have had the intended effect; there is peace and purity in the church!

How is your church participating in the Spirit’s leading His church by way of synods? What are some of the theological questions before your synod? Whom do you pray is leading them? What do you pray will be the outcome? Besides the actual decisions, how may this be accomplished?

Sample prayer:  Lord, thank You for giving Your church both peace and purity. Thank You for the gift of Your Holy Spirit, and how He helps and uses the men whom You call and gift for the eldership. Please sustain our elders by Your grace, and grant that our synod would stick to Your Word. Grant that the way decisions are delivered and received would gladden and strengthen Christ’s people, we ask in His Name, AMEN!

Suggested songs: ARP197 “Christian Unity” or TPH409 “Blest Be the Tie That Binds”

2022.11.11 Hopewell @Home ▫ Exodus 25:23–40

Read Exodus 25:23–40

Questions from the Scripture text: What else must they make (Exodus 25:23)? Out of what? With what dimensions? Overlaid with what (Exodus 25:24)? With what all around? What must they make for it (Exodus 25:25)? With what all around it? What else shall they make for it (Exodus 25:26)? Out of what? And put them where? How should the rings be attached (Exodus 25:27)? Why? What must be made in Exodus 25:28? Out of what? Overlaid with what? What four other items must be made for the table (Exodus 25:29)? What are the bowls for? What are these items to be made of? What will be set upon the table (Exodus 25:30)? Before Whom? When? What else shall they make (Exodus 25:31)? Of what material? And what type of work? What five features will it have? How many pieces total? How many branches in what arrangement (Exodus 25:32)? How many bowls per branch (Exodus 25:33)? What two things will each bowl have? How many bowls on the main shaft (Exodus 25:34)? What will each have? Where else will there be knobs (Exodus 25:35)? What aspect of its design is repeated again twice in Exodus 25:36? What material? How many lamps will it have (Exodus 25:37)? To give light where? What else will be made for servicing the lampstand (Exodus 25:38)? Of what material? How much total gold will be used on it and its utensils (Exodus 25:39)? What does Exodus 25:40 remind us about the principle by which this construction is regulated?

What do we learn from the construction for the furnishings of the Holy Place? Exodus 25:23–40 looks forward to the p.m. sermon on the coming Lord’s Day. In these eighteen verses of Holy Scripture, the Holy Spirit teaches us that furnishings of the Holy Place communicate heavenly fellowship and blessing.

The Lord now moves the description out of the Holy of Holies into the Holy Place, just outside.

The table is similar in size and construction to the ark. It’s slightly smaller, and the poles don’t remain in it at all times. But there’s an intentional similarity. It conveys heavenliness, and just as the blood of the covenant and book of the covenant (cf. Exodus 24:7–8) led to table fellowship from near enough to view the presence of the Lord (Exodus 24:10–11), so also now the Lord communicates both heavenliness (in all the gold) and fellowship (in a table with bread) in the tabernacle. The table is “before [Him],” one loaf per tribe, just as there was one pillar per tribe in chapter 24.

The description of the lampstand is very intricate because it’s describing something more than a furnishing. This would have looked to them like a tree of light, implying a restoration of that life and blessedness in the garden. Just as it shines upon the table (Exodus 25:37) that is before the Lord (Exodus 25:30), so also the Lord will establish the blessing in Israel of His face shining (cf. Numbers 6:25–26). 

This blessing past and blessing present, as represented just outside the Holy of Holies, look forward to blessing future where the heavenliness will be represented not so much by gold as by the most immediate and most glorious display of the presence of God Who Himself will be their light, and every one of His people will have unending fellowship with Him.

Even now, the Lord has brought believers into fellowship with Himself and communicates heavenliness and fellowship and life and light and blessing to them, especially when His congregations gather to Him through Christ. What was a glorious picture in the tabernacle has been obsoleted by the glorious reality of the Bread of Life on the throne of heaven, feeding us the hidden manna on earth (cf. Revelation 2:17).

Where (in Whom!) is your fellowship with God centered? What is its glory? What is its intimacy? What is its light? What is its life?

Sample prayer: Lord, thank You for bringing us near in Christ and giving table fellowship to every single one of Your people. Forgive us for failing to appreciate the light and life of nearness to You in Jesus. Make us to know Him, and feed upon Him, and enjoy the light of His blessing, we ask in His Name, AMEN!

 Suggested songs: ARP73C “Yet Constantly, I Am with You” or TPH332 “Songs of Thankfulness and Praise”

A Qualified Elder's Proving Grounds: His Home, Church, and Community [Family Worship lesson in 1Timothy 3:4–7]

Where should an overseer have been proven? 1Timothy 3:4–7 looks forward to the second reading in morning public worship on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that before being made an overseer in the church, a man must have proven himself in the home, in the church, and in the community.(click here to DOWNLOAD mp3/pdf files of this lesson)

2022.11.10 Hopewell @Home ▫ 1 Timothy 3:4–7

Read 1 Timothy 3:4–7

Questions from the Scripture text: What must an overseer do to his house (1 Timothy 3:4)? In what manner? What do his children do? With how much reverence/dignity? What won’t a man know how to do, if he isn’t doing this (1 Timothy 3:5)? What does this imply is the work of an overseer in the church? What mustn’t he be in the church (1 Timothy 3:6)? What would it risk happening to him? What would it risk his falling into? What must an overseer have with outsiders (1 Timothy 3:7)? What would this avoid his falling into? Who uses this reproach as a snare?

Where should an overseer have been proven? 1 Timothy 3:4–7 looks forward to the second reading in morning public worship on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that before being made an overseer in the church, a man must have proven himself in the home, in the church, and in the community.

It is God Who works in overseers the character that they ought to have, and it is God Who attends their shepherding and teaching with His power to bless it to His church. This is also the case with husbands and fathers, with church members, and with citizens. So the Lord teaches us here to look for the character that He produces, and the blessing that He brings from it, in those three spheres.

A proven man in the home, 1 Timothy 3:4-5. A qualified man oversees his own house well. His children have learned to submit with “reverence.” This is translating a word that means “dignity” or even “majesty.” There is a confidence, joy, and nobility about them. They submit not as those who cower at what might happen if they don’t, and not unthinkingly, but as those who have great confidence in God’s use of their earthly father. The church is not to be full of nervous or mindless captives but royal princes and princesses; any children of a man whom God will use for this will be similar in the home.

A proven man in the church, 1 Timothy 3:6. Before he can be rightly called to shepherd, a man must first operate in a godly manner under shepherding in the church. He is not to be a neophyte—“newly planted.” Even the best-appearing new convert is in danger of getting a big head about himself and his spirituality. Sometimes, in the freshness of conversion, a new believer may mistake the steadiness of more mature believers for less spiritual life or warmth. (This is even easier to do in such a dead and cold time in the churches as that in which your author lives).  

This pride, this puffing up due to lack of experience, can bring a man into the condemnation of the devil. The devil is glad to condemn others in that which he himself is most guilty of. For he was actually puffed up in pride against God! Those who are going to be instruments in God’s hands had better realize Who is weak and who is God.

A proven man in the community, 1 Timothy 3:7. The qualified man will have “a good testimony among those who are outside.” This doesn’t necessarily mean that everyone likes him. “Good” is still defined by God. But what people have seen in the community is the character described in 1 Timothy 3:2-3. 

The 1 Timothy 3:2 things are there: he’s not a pragmatist but a steady believer in God who is devoted to his wife, loves strangers, understands the faith well, and can communicate it.  The 1 Timothy 3:3 things are properly absent: he’s not controlled by appetites, doesn’t manipulate or compel people by bare authority, doesn’t take every advantage he can get away with, isn’t always countering what others say, and doesn’t love money. 

People in the community may not like him for it, but they could attest that he is as God has described. This applied to another “blameless man,” Job. Satan reproached him and tried to trap him, but he came out at last refined and even better than before. 1 Timothy 3:7 says that a man’s character with outsiders—in business, with neighbors, with magistrates, etc.—must match 1 Timothy 3:2-3 or Satan’s tactics will succeed against him.

What kind of person are you in the home? What kind of person are you in the church? What kind of person are you in the community? What men in the church do you know that are exemplary in all three?

Sample prayer:  Lord, thank You for working in us and through us. Forgive us for when we act differently in different places. We betray that we like to portray ourselves better than we are. Help us to live and lead in a way that shows joy and dignity and confidence in You. Forgive us for being puffed up and thinking of ourselves more highly than we ought. Grant us forgiveness through Christ and conformity to His gentleness and lowliness of spirit, we ask in His Name, AMEN!

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