Skepticism is wise when people make claims, spoken or unspoken, that they are God’s special messengers. Paul warned young Timothy about deceptive teachers passing off false doctrines, myths, and endless genealogies (1 Tim. 1:3, 4). Here and elsewhere, the apostle gave guidelines for testing what people say about doctrine and practical issues of faith:
• Do the teachers call their listeners to authentic Christian love (1:5)?
• Are they self-centered, using their teaching to further their own ambitions (1:6, 7)?
• Does their message promote righteous behavior and high moral standards (1:8–10)?
• Has their relationship with Christ resulted in their own radical change for the better (1:12–14)?
• Do they humbly give credit to God for what they have received (1:15–17)?
• Do they consciously build on the wisdom of their predecessors (1:18–20)?
These guidelines are still relevant today, and we should continue to measure teachers against them. Some people dismiss anything that questions, doubts, or second-guesses spiritual authorities, but Scripture pushes us to carefully evaluate spiritual teaching so that we can separate falsehoods from God’s reliable and enduring truth.
More: Ambrose, one of the four original doctors of the church, was a committed opponent of false teaching. See here for an article on his life.
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Paul urges prayer for “kings and all who are in authority,” a command that has prompted a modern prayer movement to intercede for officials ranging from presidents and legislators to mayors and school boards. Paul affirms that Christians should petition God for a “quiet and peaceable” community life, with results that include an atmosphere conducive to evangelism.
More: This civic-minded prayer recalls Abraham’s pleas for the doomed city of Sodom (Gen. 18:16–33). See “The Legacy of Sodom and Gomorrah” at Gen. 19:29.
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Ephesus was in many ways the church as God meant it to be. But the movement that began in a synagogue (Acts 19:8–10) and caused a riot (19:21–41) had grown to the point where it needed organizational structure in order to peaceably deal with growing conflict.
• The church attracted teachers who contradicted the gospel taught by Paul and Timothy, so it needed a clear statement of faith that could be regularly defended (1 Tim. 1:3, 4, 18–20; 4:1–16).
• The message of Christ had impacted Ephesian businesses, so the church needed to consider its role in the public sphere (2:1–7).
• The worship service needed order (2:8–15).
• Standards were necessary to appoint leaders (3:1–16) and hold them accountable (5:17–25).
• As members aged, there were more and more widows to look after, so the church needed to establish criteria for determining who should receive help (5:3–16).
• Masters and slaves, rich and poor, joined the church, so the gathering needed guidelines regarding income and lifestyle (6:1–19).
These realities should teach us that institutional structure is not the enemy of God’s work. Many of the simplest ministries need organization to function well—or at all.
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When Paul wrote that Eve “fell into transgression,” he was illustrating how easily we succumb to temptation and sin—and suffer catastrophic results. Yet Paul explicitly states that “Adam was not deceived,” but Eve was, causing some to wonder if the apostle meant to make a statement about women in general. But it’s possible that Paul used Eve to make a point not about all women but about the women in the church at Ephesus.
Few first-century women were formally educated. In Greece, they led isolated lives at home and rarely engaged in public events or dialogue. Most of their learning was secondhand, which made them easy targets for deception, which might explain Paul’s hesitation to allow Ephesian women to teach. He wanted them to avoid the mistake committed by Eve, who helped bring sin into the world by falling for the serpent’s lies.
More: See Eve’s profile at Gen. 3:20. John Milton explored the story of Adam and Eve in his epic poem Paradise Lost. See here for an article on his life.
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Christians who had grown up in pagan religions needed to completely rework their behavior in worship. So Paul guided the men and women of the Ephesian church into new habits.
Ephesus (see the city’s profile at Eph. 1:1; see also the introduction to Ephesians) was world-renowned for its magnificent Temple of Artemis. Pagan cults flourished alongside occult practices. In fact, books with magic recipes came to be known as “Ephesian books.”
Despite this environment, the community of Christian believers grew rapidly (see “The Ephesus Approach: How the Gospel Transformed a Community” at Acts 19:8–41). Yet some new Christians imported their old styles of worship into the church and began teaching other doctrines (1 Tim. 1:3–7).
So Paul laid out the correct way to worship. The men were apparently prone to anger; they needed to stop bickering and start praying (2:8). Women were apparently caught up in clothing, jewelry, and hairstyles; they needed to focus on godliness and good works (2:9, 10). Some were apparently disruptive; they needed to practice restraint (2:11). Women likely participated in prayer and other expressive elements of worship (1 Cor. 11:5; Eph. 5:19), so we can surmise that Paul was prescribing not their total silence but “quiet” (as the word is translated in 2 Thess. 3:12) demeanor similar to the calm, prayerful behavior he prescribed for men (1 Tim. 2:8).
As Christ’s message attracts people from a wide and sometimes wild variety of backgrounds, some followers will need to find new ways to worship. On the other hand, many different styles of worship can be pleasing to God. The important thing is that they meet biblical guidelines and are practiced with a sincere heart.
More: Christians owe much of their perspective on worship to the Old Testament. For more on parallels between Israelite and Christian understandings of worship, see “A Habit of Worship” at Num. 28:2.
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When Paul outlines the qualifications for leadership within the church, every checkpoint has to do with character. God seems far more concerned with personal integrity than with education, eloquence, or personal charisma. Without question, the standards are high. But that does not imply that church leaders necessarily have better character than any other Christian. God calls all of us to these same measures of Christlikeness. The point is not to create a class of spiritual elites but to urge the church to select leaders from among people who exhibit the fruit of the Spirit (1 Tim. 1:3–13; Gal. 5:22, 23).
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Timothy was young and relatively untested as Paul’s apprentice. His pastorate in Ephesus was his first solo assignment, so Paul equipped him with some valuable wisdom.
• Tough times come as no surprise in a broken world (1 Tim. 4:1–3).
• God’s gifts are meant to be accepted with thanksgiving (4:4, 5).
• Truth is for sharing (4:6).
• Falsehoods are unworthy of attention (4:7).
• We should seek truth and make it our trademark (4:8–11).
• We can overcome skepticism with love, uplifting conversation, and purity (4:12).
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Ministry Mentors
A key leader in the church at Antioch, Barnabas was a Jew from the island of Cyprus who became a follower of Jesus and an important mentor of the early church. He recruited, instructed, and supported many new believers who went on to become leaders of the faith. Even when their potential looked unpromising, Barnabas was willing to invest in their futures.
Originally named Joses, the apostles gave Barnabas his new name for a reason; Barnabas means “Son of Encouragement” (Acts 4:36). He was by birth a Levite, a priestly assistant entitled to live off temple donations. But he first appears in Scripture selling a field and giving the proceeds to the poor (4:37). Later he and Paul both refused to make their living by preaching the gospel (1 Cor. 9:6).
Barnabas was more interested in giving than in receiving, and he was more committed to developing others’ abilities than in making a name for himself. After his introduction in Acts 4, he next appears several chapters later. Meanwhile, Paul had undergone his dramatic conversion and had begun preaching that Jesus was the Son of God. The Jews were plotting to kill him, and the early church was understandably suspicious when this former persecutor and killer of Christians showed up looking for fellowship. They feared him and were unconvinced that he was an authentic follower of Christ (Acts 9:26). But Barnabas befriended Paul. He put his reputation on the line and helped the young Christian tell his story (9:26–30). Paul was finally accepted and sent to debate with opponents of the church. Without Barnabas, Paul might have been remained an immature believer disconnected from other Christians, not the great apostle and author of much of the New Testament.
The Son of Encouragement next recruited Paul for a year-long project of stabilizing a new gathering of multiethnic Christians at Antioch (11:25, 26). When they had organized a team of leaders in prayer, fasting, and decision-making, Barnabas launched out with Paul to spread the gospel to the Western world (13:1–3).
Barnabas soon moved Paul to the forefront of leadership. “Barnabas and Saul” (13:7) became “Paul and his party” (13:13). Together they withstood ethnic hostility and personal attacks (13:46—14:20). They fought misguided attempts to revere them as gods (14:8–18). They defended Gentile disciples before the Jerusalem Council (15:1–4, 12).
Barnabas was an encourager who enjoyed seeing others succeed, but this did not mean that he lacked forcefulness. When Paul dismissed young John Mark for having earlier abandoned their missionary work (15:36–38; compare 13:13), Barnabas stood his ground, arguing that John Mark should still accompany them on their next journey. The disagreement became so intense that the pair split, with Barnabas leaving for Cyprus with John Mark (15:39), while Paul traveled with Silas (15:40, 41). Barnabas’s persistence was vindicated years later when Paul requested a visit from John Mark, describing him as “useful to me for ministry” (2 Tim. 4:11). It was likely this same John Mark who went on to gather the recollections of the apostle Peter into the world’s first Gospel, the Book of Mark.
Barnabas is a clear embodiment of the selfless mentor and the “good minister of Jesus Christ, nourished in the words of faith and of the good doctrine” (1 Tim. 4:6). Like the Savior he followed, Barnabas was a leader in service to others, always willing to lift them up and give them grace.
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Several dynamics in ancient societies combined to create large numbers of widows. Women were pressured to marry in their early teens, but the same pressure did not apply to men, and most men delayed marriage into their twenties and thirties because of the responsibilities that marriage incurred. The age disparity between husbands and wives—along with disease, wars, and other factors—made for many widows.
Jews regarded widows as a community responsibility (Deut. 24:19–21; see also “Protect the Widows and Orphans” at Ex. 22:22–24). A man who had a deceased brother would take his brother’s widow as a wife in order to father an heir for his brother if no other male heirs had been born (Deut. 25:5). Widows who did not remarry were supported by family members or left to manage on their own as best they could. In many cases widows resorted to begging, prostitution, or slavery in order to survive.
Paul and other early church leaders refused to tolerate that possibility in the Christian community. Paul outlined clear instructions on caring for widows, knowing that conflict had surfaced in the Jerusalem church over ethnic tensions and providing equitably for widows (Acts 6:1–7).
Today, the care of widows who lack savings or adequate family support is often left to government or nonprofit agencies. But that is no reason why Christ’s followers cannot step in and take up the responsibility, or at least supplement widows’ care either financially or in other ways, such as running errands or visiting them. Widows and widowers are people who have experienced great loss. We can often bring great joy to their lives just by showing our care.
More: Widows who met Jesus found Him responsive to their needs. He offered hope (Luke 7:11–15) and frequently referred to them in lessons on depending on God and the need for justice (Mark 12:41–44; Luke 18:1–8; 21:1–4). Pandita Ramabai fought for social justice for widows and other destitute women in her home country of India. See here for an article on her life.
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Christ-followers have the potential to be among the world’s most effective agents of social service. We possess Christ as our perfect example. We can count on congregational structure, community life, and pooled resources. And we can learn from the model of the early church, which standardized systematic, ongoing care (1 Tim. 5:3–22).
The principles that Paul laid out for Timothy and his congregation can help shape how we show care today.
• Care was ongoing for people “taken into the number” (5:9)—put on a list of regular recipients of support. The church presumably provided short-term aid to people who needed help until they could become self-sufficient. But the church did not give handouts to people who simply refused to support themselves by working (2 Thess. 3:10).
• The care was for “widows who are really widows” (1 Tim. 5:3). The Old Testament defined a widow as a woman who lacked outside support and therefore relied on the community’s protection (Ex. 22:22–24; Deut. 14:28, 29; 24:17–22; 26:12, 13). If a widow had able-bodied children or grandchildren, she was to turn to them rather than to the church for provision (1 Tim. 5:4).
• A widow who was “taken into the number” incurred responsibilities to remain eligible for the church’s charity. She needed to be frugal so that no one could criticize her extravagant lifestyle or the community that supported her (5:6, 7). She needed to meet specific criteria regarding her earlier life and character (5:9, 10). The point was not to exclude widows but to ensure that they respected and served their supporters in every way they could.
• Younger widows were expected to remarry and—as was common for that day—bear children who presumably would care for their parents in old age. The church chose not to offer long-term support to widows with other options of support, to avoid contributing to immorality, laziness, or gossip (5:11–14).
These instructions mirror principles of systematic aid detailed elsewhere in Scripture. Paul instructed the Corinthians, for example, to financially support only the truly poor (see “Who Are the Poor?” at 2 Cor. 9:9, 10). The aim of providing care is always to offer enough aid for survival and good health. It is not to give anyone a free ride, much less an extravagant lifestyle (8:13–15; 1 Tim. 6:6–10).
While 1 Timothy 5 specifically addresses caring for widows, its principles apply to a broad range of human need. This and other biblical texts provide a framework to effectively render care in a way that honors Christ and delivers real help to needy people.
More: As a leader in the Salvation Army, Evangeline Booth devoted her life to helping those in need. See here for an article on her life.
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A salesperson loses a major deal because she refuses to deceive a customer—should she expect God to bless her integrity with a bigger sale in the future?
A builder gathers a circle of people to pray for him to land a contract—should he anticipate that God will give him the job?
A couple gives a double tithe to their church—should they expect God to supply them with more money?
Some preach that God rewards godliness with material blessings, a teaching the apostle Paul calls “destitute of the truth.” This “prosperity theology” or “giving to get” mentality denies biblical teaching on at least three levels:
1. It encourages corrupt motives. God wants us to seek Him for His own sake, not for a payoff of financial gain or physical well-being. A closer relationship to God is the reward of obedience (John 14:15–18, 21–23). The Lord wants us to be content with what He gives us, not greedy for more (1 Tim. 6:6).
2. It misinterprets God’s deepest concerns for us. If God thinks that abundant material benefits are in our best interest, then we can trust Him to supply them. But God loves us too much to destroy us with what we don’t need or can’t handle.
3. It misrepresents God’s promises. The Old Testament records ample promises made by God about material prosperity and blessing. But most of those benefits were offered to the nation of Israel rather than individuals.
God always offers His promises to those who truly love Him, seek His will, and obey Him with a pure heart. The Lord Himself should always be the end we seek, and any material benefits we may enjoy are simply side benefits.
It is true that God designed certain moral laws to benefit anyone who adheres to them. For example, paying taxes will make us avoid the punishment and public censure that result from nonpayment. In this sense, it pays to obey the law. But we should not expect extra blessings for doing what God requires us to do (Luke 17:7–10). The satisfaction of doing the right thing is reward enough.
More: As we read God’s promises in the Old Testament to enrich Israel, there are important qualifications we must keep in mind. See “Success and Prosperity” at Josh. 1:8.
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Paul ridicules the idea that God dispenses wealth in response to our obedience (1 Tim. 6:5). That notion launches him into a discussion of money worth careful study. He addresses three categories of people: those who want to get rich (6:6–10), those who want to honor God (6:11–16), and those who are already rich and want to honor God (6:17–19).
Those Who Want to Get Rich
Paul’s loud warning against “the love of money” (6:10) has been misinterpreted from the moment he wrote it. He does not say that money itself is evil (nor does any other scripture). He never claims that money is the fundamental cause of evil or that money somehow lies behind every evil. Instead, the love of money (something inside people, not money) can be a root (not the only root) of all kinds of evil (not all evil).
But don’t let those qualifications soften the blow: people who love money are vulnerable to all kinds of harm, including wandering away from the faith (see “Everyday Idolatry” at Col. 3:5). That danger alone should be enough to deter us from greed. Jesus gave the same unambiguous command, warning us to guard against our own insatiable appetites (see “Guard Against Greed” at Luke 12:15).
Paul says that the alternative to covetousness is contentment (1 Tim. 6:6–8). But his description of contentment—being satisfied with food and clothing—sounds akin to poverty to most modern readers. He reminds us of the defining line between our wants and our actual needs. Do we have food, clothing, and shelter adequate to survive where we live? If we possess these, we should be content. If not, we truly are destitute and can appeal to the charity of others. Scripture’s definition of poverty is not a below-average income but an income so below average that one’s very survival is threatened (see “Who Are the Poor?” at 2 Cor. 9:9, 10).
We might wonder if it is possible in our society to be happy with only the basics. But Paul knew what he was talking about. His prominence in the Jewish community and his Roman citizenship gave him firsthand experience with wealth and privilege. Yet his ministry caused him extraordinary hardships. Through it all he learned the secret of being content, and it was not money (see “Finding Contentment” at Phil. 4:10–13).
Those Who Want to Honor God
Paul’s example was especially important to Timothy. The apostle challenged the young pastor to value character over wealth (1 Tim. 6:11), and his words apply to anyone who wants to honor God. Every Christian should guard against greed (see “Qualifications for Leadership” at 1 Tim. 3:1–13). One of Paul’s main strategies for combating rampant materialism was to earn his living as a tentmaker rather than live off the generosity of others (see “I Have Not Coveted” at Acts 20:33–38).
Those Who Are Already Rich and Want to Honor God
Ephesus was extraordinarily prosperous. The city’s tourism industry brought in so much revenue that the city’s leaders opened the first world bank. Paul had penetrated this thriving economic zone with the gospel (see “The Ephesus Approach: How the Gospel Transformed a Community” at Acts 19:8–41), and Timothy’s church apparently included members who were quite wealthy.
Paul taught that wealthy people who want to honor God should start by examining their attitudes. Money has an almost irresistible power to create feelings of pride, superiority, and self-sufficiency (1 Tim. 6:17). People of means must learn to look beyond their money to God, the real source of wealth.
But attitude is only half the battle. Sooner or later rich Christians need to consciously and decisively act with their wealth. They need to put it in play as a means to serve God and others (6:18).
Earthly Treasure vs. Heavenly Treasure
As we consider these challenging teachings, God makes us aware of our deepest desires. If we want to be rich rather than righteous, then we should be aware that our longing for wealth will lead to dangers—even to death. God yearns for us to cling to something far more permanent and satisfying—eternal life (6:12, 19). Earthly treasures rot, rust, and are stolen, but the treasures we lay up for ourselves in heaven will last forever (Matt. 6:19, 20).
More: See the articles under “Wealth and Poverty” in the Themes to Study index.
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