Summary:

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.

Summary:

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!

Summary:

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.

Summary:

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).

Summary:

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.