As Ezra prepared to lead God’s people back to the Promised Land after the Babylonian captivity, he had plenty of money to buy animals for sacrifice in the newly rebuilt temple (Ezra 7:11-17), but no Levites to offer them (8:15).
This reminds me of the situation in our own day. Grace churches frequently have enough money to serve the Lord, but no men willing to offer their bodies as “a living sacrifice” to God (Rom. 12:1). Will you be such a man, willing to serve Him in the ministry? I’m reminded of the Lord’s lament to men of God in Ezekiel’s day:
“Ye have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle in the day of the LORD” (Ezek. 13:5).
As grace pastors retire and others go to be with the Lord, there are always going to be gaps that need to be filled in the front lines of the battle for truth. If God is speaking to your heart about championing the cause of Paul’s gospel, why not say with Isaiah, “Here am I; send me” (Isa. 6:8).
Most Bible teachers would say that “deacons” are those in charge of the material and financial things in a church, but the only time we are told what they do is here, where we are told they are to hold the mystery of the faith (3:8,9). The Greek word for “deacon” is sometimes used for men handling material things, but it is also used to describe spir-itual leaders in I Corinthians 3:5. So I believe the deacons were the Bible teachers in the local church. Ideally, the pastor shouldn’t be the only one. At our church, our board members do the job that spiritual leaders so spiritual leaders can give themselves to the Word (Acts 6:1-4).
Deacon teachers must be “grave,” deadly serious about teaching the Word. Not “double-tongued,” a word used only here, so we have to define it by Psalm 12:2,3. When a man with a double heart speaks it would be with a double tongue, which the psalmist describes as flattery. Flattering is thinking one thing and saying another, usually to get something from someone. Many pastors believe the grace message but teach something else to get money. Many teachers do it to get praise, or a larger following.
Teachers can’t be “given to much wine.” Drinking in moderation is a cultural thing. Wine is served at McDonalds in Argentina, and you can get a beer with your Big Mac in Germany. Wine was acceptable among believers in ancient Rome, but so was kissing (IICor.13: 12). In our culture, the acceptability of drinking among Christians varies, and some teachers drink in moderation. They just have to remember not to cause weaker brethren to stumble (Ro.14:21) by flaunting their liberty (v.22).
Teachers can’t be “greedy of filthy lucre” (cf. Mal.1:10), or of any kind of “gain” (Isa.56:10-12). Some teachers don’t teach the mystery to gain popularity and admiration, which will never lead to teaching something as unpopular as the mystery!
“The faith” is the body of truth God gives in any dispensation. The priests were obedient to the faith (Acts 6:7), the faith of Acts 2:38. But after Paul began preaching the mystery, men were obedient to “the mystery of the faith” (v.9 cf. Acts 14:21,22). Since spiritual leaders are also told to “hold” Paul’s words (IITim.1:13), the mystery of the faith must be the words of Paul’s gospel. Kingdom saints had to hold fast to their faith to be saved (Heb.3:6); we don’t, but teachers should hold the message of their faith as if it did. Since Paul alone teaches the faith-alone message of salvation that saves today, the salvation of others depends on teachers holding it tightly. Teachers who believe it won’t have a “pure conscience” unless they are doing all they can to promote that faith.
A teacher must first be “proved” (v.10) or tested (cf.Ex.16: 4) to see if they are “blameless” about holding the mystery of the faith. His wife must also be “grave”ly serious about holding it or she won’t let him give himself to studying and teaching it. She can’t be a “slanderer,” i.e., a false accuser (cf.Tit.2:3). She must be “sober,” not drunk, and not think more highly of herself than she should, another definition of “sober” (Rom.12:3). If she does, she won’t be “faithful in all things,” for she’ll think some things are beneath her.
“Husband of one wife” is dispensationally different than when spiritual leaders were husbands of more than one in time past. A man’s “house” in those days included servants as well as his “children,” so today if a teacher has employees he must rule them well. If a man can’t teach employees how to serve him by motivating them by gracious treatment, how can he teach God’s people to be motivated to serve Him by being motivated by His grace?
“Purchase” means to obtain by any means, so using the office of a deacon well helps you obtain a good degree. A “degree” is a step or stair (see a variation of the Greek word in Acts 21:40). The Bible speaks of men of low and high degree (Ps.62:9; IChron.17:17), so Paul is saying that if a teacher uses his office well he obtains a good degree, a good standing in the church, and great boldness. Boldness just comes with the territory if you’re a teacher. If you don’t think you are bold enough to be a teacher, it’s probably because you haven’t done enough teaching!
While it is nice to have friends in high places, God’s people have foes in high places!
“For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Eph. 6:12).
The Greek word for “high” here is epouranios, elsewhere translated “heavenly,” “celestial,” and “in heaven.” Only here is it translated “high places,” a phrase that is elsewhere always found in the Old Testament, where it was associated with the worship of the false god Baal (Num. 22:41; Jer. 19:5; 32:35) and idolatry (II Chron. 14:3). That’s why it angered God when Israel allowed these high places to exist in their midst (Psa. 78:58), and why He was pleased when they were removed (II Kings 18:1-4) and displeased when they were not (II Kings 12:3;14:4; 15:4,35).
But here’s the kicker. As strange as it may sound, Jehovah was often worshipped in these high places in the worship of idols (II Kings 17:32; II Chron. 33:17)! If that sounds familiar, it is because fusing the worship of God with idolatry is a device Satan used for centuries during the Dark Ages in the church of Rome in our own dispensation.
This pollution of worship was still going strong when our Authorized Version was translated, and it might be why the translators rendered epouranios as “high places” in our text. They may have perceived that while the “spiritual wickedness” they wrestled was the host of fallen angels in heavenly places, the sphere of operation of these wicked spirits on earth was in the Roman church whose towering cathedrals reminded them of the “high places” where God was worshipped with idols in Israel.
In Daniel’s day, a wicked spirit wrestled with an angel sent from God to try to keep a message from God from getting through to a man of God (Dan. 10:10-14). Similarly, during the Reformation, the Reformers wrestled with wicked spirits who tried to keep the message of God’s Word from the people of God by using the brute strength of the Roman church that restricted His Word to the Latin language that few could read. The Reformers wrestled and overcame them by translating the Bible into the languages of the people.
Today those same wicked spirits strive to keep the message of God’s Word to us from God’s people, the message of Paul’s distinctive apostleship. This is the battle we fight here at Berean Bible Society, and it is the wrestling in which you too must be engaged if you want to “fight the good fight” (I Tim. 6:12). It is the “good fight” that Paul fought to his dying breath (II Tim. 4:7). Is it your fight too?
For a pastor to rule his house well (v.4) he must love his wife as Christ loved the church (Eph.5:23). Christ would never harm the church and always acts in her best interest, and that’s how pastors must love their wives. A pastor must be willing to give himself for his wife like Christ gave Himself for the church (Eph.5:25). He must love her even before she washes away the things in her life that he hates, as Christ loved us (Rev.1:5).
If a pastor’s wife doesn’t submit to him he must love her anyway, do what he’s supposed to do even though she isn’t doing what she’s supposed to do (cf. IICor. 12:15). It’s called grace, and pastors must give it to rebellious wives because this is what God gives us “very gladly.”
Of course, a pastor’s house also consists of “children” he must rule well (I Tim. 3:4). This doesn’t mean his children never get into trouble, it means he disciplines them when they do. The problem with Samuel wasn’t that his sons got into trouble, it was that he “restrained them not” (ISam.3: 13). You’d think David would have been a better father, but the reason his son Adonijah plotted to take over the throne was because David never restrained him (IKings 1:6).
The Bible is clear that children must be restrained by spanking them with “the rod of correction” (Pr.22:15; 23:13; 29:15). When Paul says that pastors must rule their children “with all gravity,” that tells you how serious a matter it is for a pastor to rule his children “well” by spanking them. The word “gravity” is related to the word grave, and it doesn’t get any more serious than that!
How does an ability to rule his own house show an ability to rule God’s house (v.5)? Well, there are ways a pastor must rule the church as he rules his wife, and there are ways he must rule the church as he rules his children. Pastors must love the house of God as Christ loved the church and gave himself for her. Pastors give themselves to their people by giving themselves to studying and teaching the Word. If he feels like he is giving more to them than they are giving to him, he must continue to do give himself for them “very gladly” (cf. II Cor. 12:15).
But sometimes the people in the pastor’s congregation act like children (ICor.3:1). The Corinthians were acting so childishly Paul had to threaten to come to them “with a rod” (ICor.4:21). What kind of rod? The kind Paul used in Acts 13:9-11, the kind he talked about in II Corinthians 12:21—13:2. This wasn’t a power Paul liked using. He wished they’d obey his words so he didn’t have to (IICor. 13:10). Paul had the power to inflict destructive chastening on the saints, the kind a father uses on his son with a rod.
Of course the only chastening power pastors have today is that of disfellowshipping. But if a pastor wasn’t man enough to spank his son, do you think he will man up and put a man out of the assembly? Do you see how ruling his own house well helps a pastor rule the house of God?
A pastor also can’t be a “novice” (v.6), a beginner. Paul didn’t ordain pastors in the churches he founded until he left for awhile and let men be proved faithful (Acts 14:21-23). This is why Paul said to “lay hands on no man suddenly” (ITim.5:22). In those days they’d lay hands on a man to ordain him to the ministry (ITim.4:14).
The problem with ordaining a novice is that he’ll be “lifted up with pride” (3:6). “Look where I’m at, and I didn’t have to prove myself, they thought I was good enough without proving myself.” The “condemnation of the devil” is the condemnation the devil fell into when he was lifted up with pride, the loss of his office (Isa.14:12-14).
Pastors must have a good report of them that are “without” (ITim.3:7), i.e., without Christ (Col.4:5) lest he fall into “reproach (3:7), i.e., the disapproval of the world. Since unbelievers tend to voice their disapproval of believers, all Christians should “give none occasion to the adversary to speak reproachfully” of them (ITim.5:14). The “snare of the devil” are the traps Satan sets in our lives to snare us into doing things of which the lost can speak reproachfully.
A man must “desire” to be a spiritual leader like a pastor, which is what the word “bishop” signifies. One of the problems with saying God calls some men to the ministry and not others is that most pastors don’t know the mystery. Does it make sense that God called them? What He really does is use His Word to instill a desire in men to be a pastor, and if he doesn’t know the mystery before he enters the ministry, it is God’s will that he come to a knowledge of that truth after (ITim.2:4).
Paul calls the ministry an “office” (3:1), a position of authority, usually public. The priesthood was an office (Ex. 28:1), and Israel also had officers who ruled in civil matters (Deut.16:18). Being an apostle was considered an office (Rom.11:13), but Peter called Judas’ office a “bishoprick” (Acts 1:20). But Paul can’t be talking about desiring the office of an apostle, for apostles were chosen (Luke 6:13). From the rest of what Paul says in this passage it is obvious that the “bishops” he had in mind were pastors.
Pastors must be “blameless” (3:1), or saved, as the word is used in I Corinthians 1:8. What else would you expect to find at the top of the list of qualifications for a pastor? But in the parallel passage Paul told Pastor Titus that a pastor must be “blameless, as the steward of God” (Tit.1;7). Stewards were servants whom the master or lord put in charge of dispensing things to the other servants (Mt.20:8; Lu.12:42). Pastors are in charge of dispensing “the mysteries of God” (ICor.4:1). They must be “faithful” in this (v.2) and blameless in it.
“Husband of one wife” doesn’t mean a pastor can’t be divorced and remarried. “Wife of one man” (ITim.5:9) can’t disallow women who were widowed and remarried, it must mean she had to have been the wife of one man at a time. When a woman slept with a man she became his wife (Gen.16:3), so Paul is saying the church should help widows who weren’t married with a man on the side. And “husband of one wife” must mean the same. In saying this, Paul was announcing a dispensational change from the days of old when spiritual leaders often had a wife and a woman on the side, a concubine, or even many wives. That doesn’t mean a pastor has to be married any more than Verse 4 means he has to have kids. It means if he has kids he must rule them well and if he is married it must be to one wife.
A pastor must be “vigilant,” watchful of danger (IPe.5:8,9). Peter is talking about Antichrist in the Tribulation. Today Satan is “an angel of light” (IICor.11:14), but pastors must be vigilant of him in this lest men stray from the mysteries of God. Being “sober” helps with this (3:2), a word that just means a pastor must be serious about dispensing God’s mysteries, and not think too highly of himself (Rom.12:3).
Pastors must also be “of good behavior” 3:2, but not all are “given to hospitality.” This suggests that in the measure a man has these things, in that measure God can use him. For instance, God blesses all faithful teaching of His Word, but He can bless and use those who are “apt to teach” more (3:2). When spiritual gifts were given, some were given a gift of teaching (Rom.12:6,7), but since the gifts were gone by this time Paul said pastors must have an aptitude for teaching, an ability to give men joy by helping them understand God’s Word (Neh.8:8-10 cf. IICor.1:24).
Pastors can drink but can’t be “given to wine” (3:3), but if civil rulers shouldn’t drink (Pr.31:4,5) how much more spiritual leaders. The most sanctified people in the Bible didn’t drink (Num.6:2,3). Paul announces another dispensational change when he says pastors can’t be strikers (3:3 cf. Neh.13:25). Being “greedy of filthy lucre” (3:3) often leads to other sins (Pr.1:18,19). Pastors must be “patient” (3:3) because people are slow! There’s a reason Paul compares the ministry to the planting and watering and waiting of farming! “Brawlers” are noisy quarrelers (Pr.21:9), and pastors who are passionate about the Word must be careful not to let discussions degenerate into doctrinal brawls.
Finally, pastors can’t be “covetous” because the truth is never popular, and covetous men might stop preaching it to be paid more to buy the things they covet. May it never be so among grace pastors!
Have you ever used Romans 15:16 to point out to someone that the Apostle Paul was “the minister of Jesus Christ to the Gentiles,” only to have them argue that no, he was just a minister of the Gentiles, one of many who ministered to the nations? If you bump into someone who really knows his stuff, he may even point out that there are more verses that use the indefinite article to describe Paul as “a minister” (Acts 26:16; Eph. 3:7; Col. 1:23,25) than the lone Scripture that you can cite where he is called “the minister.”
If anyone has ever called you on this, as you’ve sought to press the apostleship of Paul, you don’t have far to go to turn the tables and give them pause and food for thought. You see, just a few verses earlier in Romans 15, Paul referred to the Lord Jesus Christ as just “a minister of the circumcision” (v. 8).
How can this be? How can the Son of God be anything other than the minister of the people He came to save (Matt. 1:21; 20:28)? I believe it is because, while the Lord Jesus was God in the flesh, He did not come into this world to sit in an ivory tower and dispatch other men to minister to the circumcision. He Himself was on the front line of the battle for the souls of men, standing shoulder to shoulder with other ministers of the circumcision, men like John the Baptist, the twelve, the seventy, and any and all others who ministered to “the lost sheep of the house of Israel” (Matt. 10:6) in the face of opposition that came from men and devils alike.
In the same way, there is no question that the Apostle Paul was the minister of Jesus Christ to the Gentiles, the preeminent minister of the uncircumcision, as even an examination of the passages where he is called “a minister” will show (Acts 26:16-18; Eph. 3:1-7; Col. 1:24-29). But like his Lord, Paul was in the trenches, duking it out with the enemies of his gospel, standing shoulder to shoulder in the battle for truth with men like Timothy and Titus and Aristarchus and Epaphras and others.
So stick to your guns when it comes to standing for the distinctiveness of the apostleship and message of Paul. In the face of opposition from men and devils alike, continue to insist that whether he’s called by the definite or indefinite article, the Apostle Paul was the genuine article!
One thing for sure about the Apostle Paul, he was never satisfied with the spiritual condition of the saints. Nowhere is this more evident than in his words to the church at Thessalonica:
“But as touching brotherly love ye need not that I write unto you…indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more” (I Thes. 4:9,10).
Did you catch that? After acknowledging that the brotherly love of the Thessalonians was so great that it had spilled over into the surrounding regions of Macedonia, rather than congratulate them, the apostle begged them to “increase more and more.” When it came to wanting God’s people to grow in the Lord, there was no end to the Apostle Paul! In this he reminds me of my father, who was never satisfied with the level of success that he had attained at any point in his life.
Years ago, my brother (who was Dad’s partner in his tool and die business) was telling me about the tremendous growth that their machine shop had experienced after I left to work for Pastor Stam at Berean Bible Society. It was no coincidence, by the way, that the shop really took off after I left, for I was never a very good toolmaker! But after hearing of the exponential growth that my father’s business had experienced, I remarked to my brother, “Dad must be very happy about all this.” Shaking his head, my brother replied with words that I will never forget, saying, “There is no end to Dad. He wants to buy more machines, hire more people.”
That was certainly my father. When the state lottery began in Illinois, he mentioned to an old friend who worked at his shop that he had bought a ticket. This friend, who had known my dad for years, just laughed at him, and asked, “What would you do if you won the lottery? You wouldn’t retire like most people, you’d just buy more machines!”
Beloved, that’s the way to achieve greatness in any field of endeavor. Never be satisfied! Paul wasn’t satisfied with the surpassing love of the saints at Thessalonica. Don’t you want to be like Paul? Are you satisfied with the level of your spiritual growth? Are you begging God to help you attain pinnacles of spirituality that would make an angel gasp? No matter what area of your spiritual life needs to flourish, are you willing to pray about it right now?
After telling Timothy to pray for leaders that we might lead a peaceable life so the gospel can reach “all men” (2:1-4), Paul tells him it his will that “therefore” he pray “every where,” since all men are found everywhere.
You can pray lifting up your hands if you want to (v.8 cf. Ps.141:2), but when Paul talks about lifting up “holy hands,” some think he was thinking of how under the law God didn’t answer prayer if your hands weren’t holy (Isa.1:15; Ps.66:18). Under the law you also couldn’t pray with “wrath” (v.8 cf. Mark 11:25) or “doubting” (v.8 cf. Mark 11:23,24). But we’re not under law (Rom.6:15), so Paul’s not thinking of all that.
In the context of praying for leaders in government, if men aren’t lifting up holy hands it might be because their hands are involved in unholy activities like resisting the government they are supposed to submit to (Rom.13:1-8). They shouldn’t be full of “wrath” against them, “doubting” their leadership. That’s how the Greek word for “doubting” is often used. The 12 doubted the leadership of one another, thinking they could lead better (Mark 9:33,34). Paul also used that Greek word when he said that we should receive weak brethren but not to doubtful disputations (Ro.14:1). Some men accept the leadership of leaders but are always second-guessing them.
Paul isn’t changing the subject when he begins speaking about “women” (2:9). Married women also have a leader whose leadership they are tempted to question and second-guess, thinking they could lead the marriage better than their husband. This is something they should pray about “in like manner” instead of being wrathful about.
The first way a woman accepts the leadership of her husband is by dressing “modestly” (v.8 cf. Pr.7:10) “with shamefacedness,” a lack of being restrained by shame. “Sobriety” means making good decisions while dressing, unlike the bad decisions women make when they are drunk. “Broided” or braided hair was associated with immodesty back then but it isn’t now. But if there’s nothing wrong with wearing gold (Gen.24:53) or pearls or costly array (Ezek.16:10-13), why’s Paul say that there is? Well, Peter couldn’t have been saying he was against the “putting on of apparel” (IPe.3:3) in general, he must have been against excesses in putting on apparel and gold. The Greek word for “adorning” he used (3:3) is elsewhere always translated “world,” so he’s saying if a woman’s whole world revolves around her adorning it’s a problem. By the way, the Greek word is kosmos, from which we get cosmetics. A woman’s’ cosmetics should be “a meek and quiet spirit” and “good works” (2:9cf.Eph.2:10), specially the “good works” women excel at (ITim.5:10).
“Silence” (2:11) can’t mean total silence (Acts 21:40; 22: 2), but if it did, that was probably a custom then, not now, like how they wore hats instead of rings to show they were married (ICor.11:1-11). “Subjection” (2:11) doesn’t mean inferiority (Lu. 2:51), but it does mean a woman can’t teach men (2:12). They can teach children like Timothy himself (IITim.2:5 cf. 3:15) and other women (cf.Tit.2:2,3) for that isn’t usurping or seizing authority that belongs to a man.
Paul says women shouldn’t lead men since they were designed to be followers not leaders (2:13). In addition to being second in creation they were first in the fall (v.14) because they are more easily deceived, as when Solomon’s mother didn’t know giving his brother David’s wife to his older brother would give him a claim to the throne (IKi.2: 17-22 cf. IISam.12:7,8). Paul knew women are more easily deceived doctrinally as well (IICor.11:3), and Satan loves it when women become pastors, get deceived, and lead others in deception.
A woman can’t lead men but they can bear children and lead them (2:15). Women naturally “desire” to rule their husbands (Gen.3:16), but their part of the curse is that he must override this desire and rule them (cf.Gen.4:7). Of course, these women who started on the right path by choosing to have children must “continue” on the right path (2:15) by ruling their children well, or they’ll become unruly and she’ll return to wanting to rule her husband.
Paul says that “God our Savior” would have “all men to be saved,” but God wasn’t always the Savior of all men. The word “thy” in Isaiah 49:26 is singular, meaning in time past God was the Savior of the Jews only. And that didn’t change as we come to the New Testament (Acts 5:30,31).
“Does that mean back then God didn’t want all men to be saved?” It sounded that way (Isa.46:13), even in the New Testament (John 4:22), until you remember verses like Isaiah 45:22. But as you may know, God placed salvation in Jerusalem because He intended to get the Jews saved, then use them to reach the Gentiles (Micah 5:7). So He didn’t just put salvation in Jerusalem, He put it in the Jews themselves (Joel 2:32), and the Gentiles were supposed to come to God in response to the light that shone off Israel when she rose to receive the Lord (Isaiah 60:1-3).
When the Jews refused to be God’s channel of blessing to the Gentiles, God raised up Paul and introduced a new program under which salvation went to the Gentiles through Israel’s fall (Rom.11:11), not her rise. God also gave Paul a whole new truth for us to come to a knowledge of, a truth now available to all men. In time past only the Jews had the knowledge of the truth (Rom.2:17-20) in the law. But now that God has revealed that He wants all men to be saved, the truth that God wants men to come to a knowledge of resides in Paul’s epistles (ITim.2:5-7).
“What’s new about the truth that ‘there is one God’ (v.5)?” Just that that the “one God” who used to save Jews “by faith” (Rom.3:30) plus the works of the law like circumcision, sacrifices and baptism now saves Gentiles “through faith” without works (Romans 3:30 cf.Tit.3:5). But there is more new truth. Christ used to only be the mediator between God and Isaiah’s people (Isa.53:8), who were also the Lord’s people (Mt.1:21), the Jews. But to become a Jew to die for the Jews, the Lord had to become a man to die for men (Heb.2:14-17). So while Christ was only supposed to be the one mediator between God and the Jews, the Jew Christ Jesus, Paul broke the news that He was the one mediator between God and men, the man Christ Jesus.
All men are in bondage to sin (John 8:34) and need to be ransomed, but it wasn’t until the “due time” of Paul’s ministry that God testified Christ would “ransom” the Gentiles too (ITim.2:6). We pay ransom money to kidnappers, but Bible ransoms were paid to God (Ex.30:12) because they had to do with redemption (Ps.49:6,7; Jer.31:11). Christ didn’t die to satisfy Satan’s greed, He died to satisfy God’s holiness.
Before Paul, all anyone knew was that Christ was to die a ransom for the “many” in Israel (Mt.20:28), but Paul broke the news He was the ransom “for all” (ITim.2:6). It is “whereunto” he was made an apostle (v.7). This was news that would have come out in the kingdom when Gentiles started coming to Israel’s light and getting saved, but Paul was born “out of due time” (ICor.15:8) in part to break this news.
Paul is the only New Testament writer who swears oaths like the one in v.8 because other writers could quote the Old Testament to authenticate what they said, but Paul preached things like Christ’s ransom for the Gentiles and other things that were not in the Old Testament. So he’s the only one who had to swear an oath to authenticate what he said.
If you’re not saved, you should know that just because God “will” have all men to be saved (ITim.2:4) doesn’t mean all will be saved. God doesn’t always do what He wants, He rather always does what is right. And it wouldn’t be right to let you into heaven without your sins being paid for. Even Job knew you can’t sit down with God and work something out with God about your sins (Job 9:32,33). He knew God’s holiness demanded perfection, perfection that he couldn’t give. He knew his only hope was a “daysman,” a mediator who could put his hands on both God and man and mediate the dispute of sin. He knew that if God found such a one that He could be gracious to those who would believe in Him (Job 34:24).
During his recent visit to the United States, the pope stirred up quite a bit of controversy when he canonized an 18th-century friar named Junipero Serra. The pontiff sought to recognize the friar for his work in bringing Catholicism to California, but there are some who claim he treated Native Americans harshly. This explains why a statue of Serra was vandalized after his elevation to sainthood was announced. As you can see, when your sainthood depends on your conduct, there will always be someone who will stand up to contest it.
How different it is with the saints mentioned in Scripture! The Corinthians were known for their carnality (I Cor. 3:1), yet Paul calls them “saints” (I Cor. 1:2). If you are wondering how this could be, it is because Paul knew that the verb form of the noun “saint” is sanctify, and while the Corinthians were carnal in their conduct, they were “sanctified in Christ Jesus” (I Cor. 1:2). In the Bible, men are “sanctified by the Holy Ghost” (Rom. 15:16), not by any earthly church. They are “sanctified through the offering of the body of Jesus Christ” (Heb. 10:10), and not by their behavior. Rome awards sainthood to men who are known for good works, but the Lord says that men are “sanctified by faith that is in Me” (Acts 26:18).
So it is that while the canonicity of all Rome’s saints can be contested by men, not even the devil himself can contest the sainthood of the believer in Christ. It’s no contest! Just remember, sainthood is a high calling, so make sure “that ye walk worthy of the vocation wherewith ye are called” (Eph. 4:1).
Pastor Stam used to call the Bereans “the spiritual aristocracy of their day” because they “received the Word with all readiness of mind, and searched the Scriptures daily, whether those things were so” (Acts 17:10,11). Knowing that he was a wordsmith who chose his words carefully, I looked up “aristocracy,” and sure enough, one of the definitions is, “those who rise above the rest of the community in any important respect, as in wealth, knowledge, character, etc.”
I thought of all this when I recently came across Proverbs 25:2 again in my daily Bible reading:
“It is the glory of God to conceal a thing: but the honour of kings is to search out a matter.”
It was truly the glory of God that He could conceal the Mystery from the devil. After all, it was said of the Antichrist, “thou art wiser than Daniel; there is no secret that they can hide from thee” (Ezek. 28:3), an arrogance he will learn from his master. Since that was Satan’s boast as well, imagine how humiliated he was when Paul went forth heralding “the mystery of the gospel” (Eph. 6:19), the secret of the gospel, and he learned that the Cross he thought spelled his greatest victory was actually the thing God would use to rescue sinners from his clutches!
Then, as the apostle began to unfold “the riches of the glory of this mystery among the Gentiles” (Col. 1:27), how Satan must have gasped as God’s secret plan to reclaim the rule of the heavens from the “spiritual wickedness in high places” (Eph. 6:12) caused him to realize that there was a secret that had been hidden from him, one that spelled his complete defeat! No wonder Paul concludes his greatest chapter on the mystery by saying of the Father who concealed this matter, “unto Him be glory in the church by Christ Jesus” (Eph. 3:21).
But while it is the glory of God that He could conceal such a great thing, “the honour of kings is to search out a matter.” You may not be a kingpin in the world, but you prove yourself to be part of the spiritual aristocracy of your day when you search out the depths of the mystery that God concealed from Satan so effectively since before the world began. What an honor it is to plumb the depths of this great truth, and to “be able to comprehend with all saints what is the breadth, and length, and depth, and height” of that which “passeth knowledge” (Eph. 3:18,19), “that ye might be filled with all the fullness of God.”
Paul charged Timothy to “war a good warfare” (1:18) but exhorts him to pray (2:1), but don’t assume from this that he is not as serious about praying.An exhortation from God is a serious thing. Peter exhorted the Jews to save them-selves from that generation in Israel (Acts 2:40) because the Lord was going to hold them responsible for the death of all prophets (Luke 11:50,51). So Peter’s exhortation was serious, and so was Paul’s exhortation to Timothy to pray.
After telling Timothy to war a good warfare, Paul exhorts Timothy “therefore” to pray (2:1). Every soldier prays before going into battle! This is why after describing the armor of the believer Paul mentions prayer (Eph.6:10-20), since that’s what soldiers do after putting on their armor. We must pray before going out to battle the false doctrines believed by those we wish to witness.
“Supplication” (2:1) is asking for things (IKi.8:52; Esther 4:8). It’s okay to ask for things under grace (Phil.4:6). If you’re wondering what the difference is between supplication and the “prayers” Paul mentions next (2:1), don’t tell anyone, for that would mean you think all prayer is asking for things! Prayer is just talking to Him!
“Intercessions” (2:1) are just prayers for other people (Rom.8:26,27,34). “Giving of thanks” needs no explanation but it could use some exhortation! You’re probably thankful for some things, but Paul says you should be thankful for “all” things (Eph.5:20), even the bad things, as Job did. When he “blessed” God (Job 1:21), he thanked Him (cf. ICor.14;15,16). You are probably also thankful for some of the people in your life, but Paul says to thank God for “all men.” Even the rude and obnoxious ones? How else will you learn patience and longsuffering? Even thank God for enemies? How else will you learn grace? (Rom.5:10).
These four types of prayer are in an order that reflects spiritual maturity. When you were first saved you were always asking for things. Then you began to just pray, then inter-cede for others. Giving thanks is the highest form of prayer.
After telling Timothy to pray, Paul knows he is least likely to want to pray for civil rulers, so he singles them out (2:2). Timothy lived under Nero, a horrible ruler. What kind of supplication can we pray for rulers? How about Psalm 72:1? You can’t pray God will open their heads and pour in good judgment as He did with Solomon in that psalm, but you can pray the Word will have free course (IITh.3:1) all the way to Washington.
If you don’t feel like interceding for your rulers, consider that God told Israel to pray for the rulers that conquered them for in the peace of their city they would have peace (Jer.29:1-7), just as we are to pray for our rulers that we too might live peaceable lives (2:2). When the Jews were re-leased from captivity, Darius remembered they’d prayed for their captors, and that God had blessed Babylon for it, so he gave them money so that they would continue to pray for their rulers now that he was their ruler (Ezra 6:1-9). If you draw the line at giving thanks for rulers (2:2). Well, remember, rulers are God’s “ministers” (Romans 13:3,4), and if you thank God for our ministry at Faith Bible Church, you should thank God for the ministry of rulers.
“Quiet and peaceable” are words used to describe Solomon’s kingdom (I Chron.22:1-9), which was a type of the kingdom (Acts 1:6). That’s why Isaiah used those words to describe the kingdom (Isa.32:18).So when Paul says to pray for rulers so we can have a quiet and peaceable life, he’s saying if you pray for your rulers you can enjoy a bit of heaven on earth! Rulers are less likely to persecute people who they know are praying for them, and you’re less likely to spend all your time complaining about the government. Which means praying for your rulers will give you a quiet and peaceable life in your life. And you’ll live a life in all godliness, for you won’t do something ungodly like rebel against the government, and you’ll live a life in all honesty, for you won’t cheat then in your taxes.
God “our Savior” (2:3) is pleased with this for the gospel can go forth with free course easier in a quiet and peaceable land than in a land of oppression and persecution.
