There are a lot of men and women who feel called to preach the word of God and some who have moved out into public ministry ahead of their time. I tried to do just that many years ago when we held Bible study in our home. I had gotten a revelation on the blood covenant that God cut with Abraham. When I taught this subject to those in the study, I was the only one blessed; the others got nothing out of it. In that case, what I ministered was the letter and not the Spirit. Had it been in the Spirit it would have ministered life to those who attended the study, but instead, it caused discourse. I learned a valuable lesson from that. That lesson is that we are to wait on God, His timing and place to do His work. Not to take off on our own and push ahead no matter what.
Anyone who believes they’ve been called to preach or minister in any way must be approved by God to be His voice in this dying world. They must meet His requirements in order for the mysteries to be handled aright and not fall into corruption. This is what has happened over the centuries to the scriptures when handled by unspiritual ignorant, unscrupulous men who profane the word of God to their own destruction and shame. They teach the word without really understanding it. They can read it without ever knowing what it says. They see it with blinders of preconceived notions of what they’ve been told about it instead of seeking God to show them what it says. When we follow such people blindly we fall into destruction and God’s wrath which we bring upon ourselves. Millions have been kept from entering the kingdom of God on account of those like the scribes and Pharisees Jesus admonished in Matthew 23:13. Who, because of this, carry a heavier weight of charge against themselves because of God’s requirements upon those who would presume or assume this office. We are to test such people to see if they are qualified, if they met God’s standards as Paul has set out in scripture.
Paul is our example of the proper pattern to follow, he tells us to follow his example and be an imitator of him even as he is of Christ Jesus. This he says is true for new believers as well as those who teach and preach this Gospel of God’s revealed Grace; we are to strengthen each other in our faith day by day while it is called today. Jesus in His day told the people that the path way of eternal life was narrow. In Psalms 16:11 it is said by the Lord to the Father “You will show me the path of life: In your presence is fullness of joy; in your right hand there are pleasures for evermore.” Then in Matthew 7:13-14 He says “Enter in by the narrow gate: for wide is the gate, and broad is the way, that leads to destruction, and many are they that enter in thereby. For narrow is the gate, and straitened the way, that leads to life, and few are they that find it.” Our Lord has given to those who find the correct path the assignment to show or lead the way to others who are willing to turn their backs on the world and become a doer of the word and to follow Christ. This is the example Paul was, as chief (or first) to those who have forsaken all to follow Christ. This is the hidden meaning, or secret, of the scriptures. We are to move from the history into the spiritual found in the writings of both Moses and Paul and softly spoken by Christ Jesus during His ministry to Israel as He could not reveal what He had not yet accomplished. This is a mystery that is hidden even now from the unredeemed (to them it is veiled) as we’ll find out later.
Now, all that Paul opens up for us as the work of a servant is first our service to God and the Risen Lord, then to our fellow man. The basis for the pattern as shown by him that of Bishops, Deacons and such, is that which was used by the religious leaders of the Jewish Churches or Temples in its government and economy.
1Timothy 3:1-7 “the saying is trustworthy: If anyone aspires to the office of overseer, (Bishop) he desires a noble task. Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God's church? He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil.”
(The Bishop is the servant of all those under his care just as Moses was over those of his.)
1Timothy 3:8-13, 15
“Deacons (a teacher and pastor which are called a prophet) likewise must be dignified, not double-tongued, (the telling of another Gospel or the mixing up of the gospels.) and not addicted too much wine, not greedy for dishonest gain. They must hold the mystery of the faith with a clear conscience. (*) Let them also be tested first; then let them serve as deacons if they prove themselves blameless. Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things. Let deacons each be the husband of one wife, managing their children and their own households well. For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus. ----- If I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth.”
*All (prophets, teachers/pastors) servants are to have full knowledge and understanding of the mysteries before they can hold office (John 10:11-16), they have to have experienced the way of the cross in their own life before they are qualified for an office. They are to teach or reveal the complete and perfect knowledge and will of God with a clear conscience.
Titus 1:5-16
“This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you-- if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination. For an overseer, as God's steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, but hospitable, a lover of good, self-controlled, upright, holy, and disciplined.
He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it. There are many among us who are insubordinate, empty talkers, deceivers, especially those of the circumcision (Hebrews). They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach. One of the Cretans, a prophet of their own, said, "Cretans are always liars, evil beasts, and lazy gluttons." This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith, not devoting themselves to Jewish myths and the commands of men who turn away from the truth. To the pure, all things are pure, but to the defiled and unbelieving, nothing is pure; but both their minds and their consciences are defiled. They profess to know God, but they deny him by their works. They are detestable, disobedient, and unfit for any good work.”
To enhance our understanding of words we’ll inject word meanings and usage from time to time to help us grab hold of before veiled truths. Thayer's works well with Strong’s numbering system for word usage. We’ll also us other well know commentary authors by quoting from their works to assist us in our learning.
Thayer's Definition: (*) clear or pure conscience
1) clean, pure
1a) physically
1a1) purified by fire
1a2) in a similitude, like a vine cleansed by pruning and so fitted to bear fruit
1b) in a Levitical sense
1b1) clean, the use of which is not forbidden, imparts no uncleanness
1c) ethically
1c1) free from corrupt desire, from sin and guilt
1c2) free from every admixture of what is false, sincere genuine
1c3) blameless, innocent
1c4) unstained with the guilt of anything
Part of Speech: adjective
Thayer's Definition: conscience
1) the consciousness of anything
2) the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending one, condemning the other
2a) the conscience
Part of Speech: noun feminine
Thayer's Definition: also conscience
1) to see (have seen) together with others
2) to see (have seen) in one’s mind with one’s self
2a) to understand, perceive, comprehend
3) to know with another
4) to know in one’s mind or with one’s self, to be conscience of
Part of Speech: verb
Thayer's Definition: in the Strong’s a root word for conscience
1) to see
1a) to perceive with the eyes
1b) to perceive by any of the senses
1c) to perceive, notice, discern, discover
1d) to see
1d1) i.e. to turn the eyes, the mind, the attention to anything
1d2) to pay attention, observe
1d3) to see about something
1d3a) i.e. to ascertain what must be done about it
1d4) to inspect, examine
1d5) to look at, behold
1e) to experience any state or condition
1f) to see, i.e. have an interview with, to visit
2) to know
2a) to know of anything
2b) to know, i.e. get knowledge of, understand, perceive
2b1) of any fact
2b2) the force and meaning of something which has definite meaning
2b3) to know how, to be skilled in
2c) to have regard for one, cherish, pay attention to (1Thes 5:12)
Part of Speech: verb
Requirements of a Leader:
1Timothy 3:1-7, 8-16; Titus 1:5-16
The Lord Jesus Christ during His earthly ministry to Israel used many parables to reveal spiritual truths and the importance of the stewards, ministers, bishops, elders and deacons. In His teachings we can learn many truths that for centuries have been used in the wrong way or in the wrong light. Some of them are as follows:
Matthew 11:27-30 Jesus said: “All things are delivered to me of my Father: and no man knows the Son, but the Father; neither knows any man the Father, save the Son, and he to whomsoever the Son will reveal him. Come to me, all that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and you shall find rest for your souls. For my yoke is easy, and my burden is light.”
With this passage of scripture is seen a surrender for service. One of the first things that may come to mind from this is the figure of the “yoke” upon two oxen one old and well trained and used to the yoke and the other a young wild untrained. There is another yoke that we as westerners do not know or know much of and that is a yoke of servitude, as the Romans used in the day of Christ. Yet in both applications we learn the demand that a yoke places on the carrier that is a full surrender of life in its wholeness and entirety. Yet for us to be free means to be unyoked to have a life that would gain the whole world, which the Prophets call vanity. To Christ it means liberation for we have no liberation until we are yielded and under the Masters yoke for it is there that we find rest.
Christ requires or demands a willing surrender. We can take or we can shun the yoke as this is NOT a forced surrender. Christ demands a surrender that is totally a willing or is a free will action on our parts. Many are waiting for something irresistible to happen or something to sweep them off their feet but not so with Christ. He says, “’take” my yoke upon you.’
The idea of the “yoke” is one of service as it suggests that thought. The “yoke” carries two thoughts one of continual service, the other of rest in that service for the Lord said that in the yoke of service we would find rest. This is not a rest from, NO but rather of rest in service. A rest that vanishes all the care and worry of service and the burden no longer irritates and causes one to fret. Our duty is different now God is near and love is everywhere His strength working in us is sufficient our mind is clear and sound.
To take the Lord’s yoke is to learn from Him in His peace even during the trials of His service. For this service is one born in the spirit that makes all His service beautiful for He is our support and unfaltering trust in love as He sustains us.
All this is true as this is a double yoke because we pull with Him and cut a much straighter furrow, because He has already cut the course as He has been tempted in all points as we. He is saying that together we can do this thing and even greater. All is done in partnership with God; there is no strain or stress.
1 Corinthians 2:12-16 Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. We impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. The spiritual person judges (understands) all things, but is himself to be judged by no one. "For who is able understood the mind of the Lord so as to instruct him?" But we have the mind of Christ.
Luke 10:25-37 “Behold, a certain lawyer stood up and made trial of him, saying, ‘Teacher, what shall I do to inherit eternal life?’ He said to him, ‘What is written in the law? How do you read this?’ He answering said, ‘You shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ He said to him, ‘You have answered right: this do and you shall live.’ But he, desiring to justify himself, said to Jesus, ‘And who is my neighbor?’ Jesus made answer and said, ‘A certain man was going down from Jerusalem to Jericho; and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. And by chance a certain priest was going down that way: and when he saw him, he passed by on the other side. In like manner a Levite also, when he came to the place, and saw him, passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he was moved with compassion, and came to him, and bound up his wounds, pouring on them oil and wine; and he set him on his own beast, and brought him to an inn, and took care of him. On the morrow he took out two shillings, and gave them to the host, and said, ‘Take care of him; and whatsoever you spend more, I, when I come back again, will repay you.’ Which of these three, do you think proved to be a neighbor to him that fell among the robbers?’ He said, ‘He that showed mercy on him.’ Jesus said to him, ‘Go, and do likewise.”
Jesus used many Jewish idioms in His teaching and for the most part these are understood only by a few Jewish persons in this time. Today not many understand what was meant by Jesus, accept maybe the priests. If we listen carefully we can pick up on what was intended, such is the case with the above. Our neighbor is anyone around us, and should we see them or know about any need or peril they are in, we then should see to their welfare as much as our own to the best of our ability, no matter what.
There was again a division among the Jews because of these words. Many of them said, "He has a demon, and is insane; why listen to him?" Others said, "These are not the words of one who is oppressed by a demon. Can a demon open the eyes of the blind?"
Jesus being a divine person would from time to time reveal some things that were spiritual and only those who are spiritual can pick up on and judge or understand. The number one requirement of a leader is that they are spiritually alive or awake. There is only one way for anyone to become born again or spiritually alive. It is through the cross and its operation upon them by taking the yoke of the Lord and to learn of Him. All those in leadership are required by God to have passed through death, burial and resurrection in order to be qualified to teach, preach, and minister His Grace and the Gospel of His Grace effectively all others are considered to be a thief and a robber, as we’ll learn latter.
Now with the above laid out we’ll look at a teaching that Glenda my wife, did entitled “Who’s the Thief?”, when the Lord impressed her about this very lesson.
WHO’S THE THIEF?
It’s such a sickening feeling to have something stolen. That’s how we felt when we found out that thieves had broken into the storage unit and stolen Bill and Eric’s tools. They were some that Bill had collected over the years that he used quite frequently. Some of the tools in his toolbox had belonged to his dad and grandfather.
The thief who comes to steal, kill and destroy. That’s what this article is about today. Beginning with John 10:10 “The thief comes not, but that he may steal, and kill, and destroy: I came that they may have life, and may have it abundantly.”
How many times I’ve heard this scripture preached about or used in prayer …..I can’t count them all. Everyone I know wants to use it in connection with something bad happening in our lives, mostly dealing with prosperity or health, and consider the thief to be Satan. But, until you learn his character or as the police say, “Modus operandi”or his method of operation, you can’t rightly say that Satan is who Jesus is referring to.
To start with, let’s look at the whole thought here. Let’s start with verse 1 of chapter 10, “Verily, verily, I say to you, He that enters not by the door into the fold of the sheep, but climbs up some other way, the same is a thief and a robber.”
What do you suppose He means by this? Didn’t Jesus say He was the door? Well, let’s look further on.
Verses 2-5 “But he that enters in by the door is the shepherd of the sheep. To him the porter opens; and the sheep hear his voice: and he calls his own sheep by name, and leads them out.
When he has put forth all his own, he goes before them, and the sheep follow him: for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.”
Why or how do the sheep know the shepherds voice? Because of the relationship they have. A shepherd out in the field spends months alone with the sheep, caring for them and watching over them, making sure they have food and water. He keeps them safe from predators such as wolves and other dangers. He will even lay down his own life for the sheep he’s caring for.
In verses 12 and 13 Jesus states that the sheep are scattered by wolves because the shepherd doesn’t care for them. He allows them to be stolen, killed and or destroyed in some fashion. This shepherd is not the one to whom the sheep belong so when danger comes, he runs, thinking only of himself.
Here is an excerpt from Matthew Henry’s Concise Commentary on the Bible:
John 10:1-5 Here is a parable or similitude, taken from the customs of the East, in the management of sheep. Men, as creatures depending on their Creator, are called the sheep of his pasture. The church of God in the world is as a sheep-fold, exposed to deceivers and persecutors. The great Shepherd of the sheep knows all that are his, guards them by his providence, guides them by his Spirit and word, and goes before them, as the Eastern shepherds went before their sheep, to set them in the way of his steps. Ministers must serve the sheep in their spiritual concerns. The Spirit of Christ will set before them an open door. The sheep of Christ will observe their Shepherd, and be cautious and shy of strangers, who would draw them from faith in him to fancies about him.
Notice here that Matthew Henry says that, “The great Shepherd of the sheep knows all that are his, guards them by his providence, guides them by his Spirit and word, and goes before them, as the Eastern shepherds went before their sheep, to set them in the way of his steps.” This is one very important key. For a man to be a shepherd of a flock, he too must follow in the way of The Great Shepherd’s steps. This is through the door that Christ says He is and we all must enter in through this door. If not, they that try to come in some other way than through faith, being themselves in Christ’s death, burial and resurrection, and are the thieves and robbers. Why? Because they teach another gospel than that which a true disciple of the Cross will teach as a son of God is required to do. There is no other way, for this is the requirement of a steward of the word.
There are obvious cults and organizations out there that we would naturally stay away from, as they blatantly speak error, but the ones we know and love are speaking these things (perhaps unknowingly) in deceitful ways and are leading millions to the lake of fire along with themselves. I’m not saying this to insult pastors of denominational organizations but, the sad fact is, they don’t know either. There is too much trust in the intelligence of learning the word (ie. memorization) and the business end of running a corporation. These pastors unfortunately, are being duped as well. They are not listening to the Spirit of Christ and following Him.
They do not follow the requirements laid out in scripture.
These are the mainstream denominational preaches as well as the non-denominational preachers who seem to want to preach prosperity and faith to believe God for “stuff”. They preach that the thief is the devil who wants to keep you from this stuff. He wants to steal your blessings from God, kill your bodies or relationships of families, and over all destroy your life.
NOT SO! The thief is merely anyone you listen to without finding for yourself if it is so. Stop being gullible to anything you hear! We all need this lesson! For that still quiet voice of the Lord from deep within our clear and pure conscience. Is He there yet?
Men and women that stand in a pulpit or preach on television or wherever, that you follow, can you be sure with absolute confident assurance that they are not feeding you any error? Whether the preachers are even aware of it themselves, or not, is not the point here. The point is WE AS INDIVIDUALS ARE RESPONSIBLE AND WILL BE HELD ACCOUNTABLE FOR WHAT WE KNOW OR DON’T KNOW!!
When someone gets in front of the white throne judgment seat and hear their sentence of death, there will be no argument as to whose fault it is. You will not be able to blame someone else for you not knowing the word. The majority of households these days own at least one Bible, and the Holy Spirit of God is available to all that ask Him for help or assistance. When you have faith to believe that you received the help you need for spiritual understanding and do what you need to do, that is start reading, you will start seeing things in a different light. The understanding will come, and you will begin to see the separation of the truth from untruth.
Here’s something else you need to consider at this time. I’ve said this in other articles before but it always bears saying again…….THINK ABOUT TO WHOM THE WORD IS WRITTEN! WHAT IS BEING SAID, AND IN WHAT TIME PERIOD DOES IT BELONG?
The entire Old Testament is not for us today! The principles can be applied to our learning, but that’s all. The Old Testament was to Israel, for Israel and not us.
I want to see each and every one that will read this to be blessed. I don’t want anyone to miss out on being with the Lord. I know that there will be those who choose to go the other way, but that’s their choice, it always has been and always will be. There will always be those who think they are okay in what and how they believe. That’s okay…..all I ask is that they don’t grieve the Holy Spirit of God in their hardness of heart and stubbornness and unwilling to check the word out to see if it is so. Don’t be that way, please. Check to see if I’m telling you the truth! Don’t just disagree with me in these matters. This is something I had to do as well. Someone loved me enough to speak up and challenged me, now I’m challenging you, because I love you enough to speak up!
The requirements and commands of our Lord on those who desire to be a leader or pastor are such as we as the members of churches or denominations have not paid much attention to. We, because of our lackadaisical attitudes, have allowed so much to slide through both in our government and leadership of our churches. The following are taken from men of thought and understanding for us to listen to and maybe learn some thing from.
Now we’ll take a closer look at these same verses, by first looking at some important words or phrases:
“I am the door”
Thayer's Definition: door
1) a door
1a) used of any opening like a door, an entrance, way or passage into
1b) in a parable or metaphor
1b1) the door through which sheep go in and out, the name of him who brings salvation to those who follow his guidance
1b2) “an open door” is used of the opportunity of doing something
1b3) the door of the kingdom of heaven (likened to a palace) denotes the conditions which must be complied with in order to be received into the kingdom of God
Part of Speech: noun feminine
A Related Word by Thayer’s/Strong’s Number: apparently a root word [compare “door”]
“are thieves and robbers”
Thayer's Definition: thieves
1) an embezzler, pilferer
1a) the name is transferred to false teachers, who do not care to instruct men, but abuse their confidence for their own gain
Part of Speech: noun masculine
Thayer's Definition: robbers
1) a robber, plunderer, freebooter, brigand
Part of Speech: noun masculine
A Related Word by Thayer’s/Strong’s Number: from leizomai (to plunder)
“if anyone enters by Me”
Thayer's Definition:
1) through
1a) of place
1a1) with
1a2) in
1b) of time
1b1) throughout
1b2) during
1c) of means
1c1) by
1c2) by the means of
2) through
2a) the ground or reason by which something is or is not done
2a1) by reason of
2a2) on account of
2a3) because of for this reason
2a4) therefore
2a5) on this account
Part of Speech: preposition
A Related Word by Thayer’s/Strong’s Number: a primary preposition denoting the channel of an act.
“if any man enters in”
Thayer's Definition:
1) to go out or come in: to enter
1a) of men or animals, as into a house or a city
1b) of Satan taking possession of the body of a person
1c) of things: as food, that enters into the eater’s mouth
2) metaphorically
2a) of entrance into any condition, state of things, society, employment
2a1) to arise, come into existence, begin to be
2a2) of men, to come before the public
2a3) to come into life
2b) of thoughts that come into the mind
Part of Speech: verb
“he shall be saved”
Thayer's Definition:
1) to save, keep safe and sound, to rescue from danger or destruction
1a) one (from injury or peril)
1a1) to save a suffering one (from perishing), i.e. one suffering from disease, to make well, heal, restore to health
1b1) to preserve one who is in danger of destruction, to save or rescue
1b) to save in the technical biblical sense
1b1) negatively
1b1a) to deliver from the penalties of the Messianic judgment
1b1b) to save from the evils which obstruct the reception of the Messianic deliverance
Part of Speech: verb
A Related Word by Thayer’s/Strong’s Number: from a primary sos (contraction for obsolete saoz, “safe”)
Then many have done so much to twist its meaning (John 10:10) we find in Isaiah and Ezekiel the following:
Isaiah 56:10-12 His watchmen are blind; they are all without knowledge; they are all silent dogs; they cannot bark, dreaming, lying down, and loving to slumber. The dogs have a mighty appetite; they never have enough. But they are shepherds who have no understanding; they have all turned to their own way, each to his own gain, one and all. "Come," they say, "let me get wine; let us fill ourselves with strong drink; and tomorrow will be like this day, great beyond measure."
Ezekiel 34:1-12 The word of the LORD came to me: "Son of man, prophesy against the shepherds of Israel; prophesy, and say to them, even to the shepherds, thus says the Lord GOD: “Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep. The weak you have not strengthened, the sick you have not healed, the injured you have not bound up, the strayed you have not brought back, the lost you have not sought, and with force and harshness you have ruled them. So they were scattered, because there was no shepherd, and they became food for all the wild beasts. My sheep were scattered; they wandered over all the mountains and on every high hill. My sheep were scattered over all the face of the earth, with none to search or seek for them.” “Therefore, you shepherds, hear the word of the LORD: ‘As I live, declares the Lord GOD, surely because my sheep have become a prey, and my sheep have become food for all the wild beasts, since there was no shepherd, and because my shepherds have not searched for my sheep, but the shepherds have fed themselves, and have not fed my sheep,’ therefore, you shepherds, hear the word of the LORD: Thus says the Lord GOD, ‘Behold, I am against the shepherds, and I will require my sheep at their hand and put a stop to their feeding the sheep. No longer shall the shepherds feed themselves. I will rescue my sheep from their mouths, that they may not be food for them.’” "For thus says the Lord GOD: “Behold, I, I myself will search for my sheep and will seek them out. As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness.”
Now the above is for Israel during the period that God was dealing with them, until the Lord came at the end of that age as a minister or shepherd for the lost sheep of Israel. Now He is dealing with us in some what a different way in this Age of Grace. But we can hear what He is saying to Israel for our learning and understanding. Our problem in this age of God’s dealing with us and the forming of His mystical ‘Body of Christ’, we have whole denominations and non-denominations not to mention the cults that have fallen into the same trap as Israel. We have become blinded just as Israel to the word or the gospel of our redemption and salvation, the Gospel that the risen Lord gave to Paul for our instruction in righteousness. When He takes out His mystical body the door will be shut for the gentiles and Israel will start being fruitful again during the day of clouds and thick darkness (because Israel will then by the 144,000 evangelize the world). His body is few in number as Israel’s survivors will be few in number, only 1/3 of the population will make it through this period of time.
Righteousness
Thayer's Definition:
1) in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God
1a) the doctrine concerning the way in which man may attain a state approved of God
1b) integrity, virtue, purity of life, rightness, correctness of thinking feeling, and acting
2) in a narrower sense, justice or the virtue which gives each his due
Part of Speech: noun feminine
One word not mentioned above is “spiritual”
Thayer's Definition:
1) relating to the human spirit, or rational soul, as part of the man which is akin to God and serves as his instrument or organ
1a) that which possesses the nature of the rational soul
2) belonging to a spirit, or a being higher than man but inferior to God
3) belonging to the Divine Spirit
3a) of God the Holy Spirit
3b) one who is filled with and governed by the Spirit of God
4) pertaining to the wind or breath; windy, exposed to the wind, blowing
Part of Speech: adjective
Now in an effort to show the teaching of sound teachers from the past we’ll include exhibits from a few respected Bible teachers, with some editing for ease of reading and today’s usage of words. The first is taken from Matthew Henry’s Commentary on the whole Bible:
1Timothy 3:1-7
The two epistles to Timothy, and that to Titus, contain a scripture-plan of church-government, or a direction to ministers. Timothy, we suppose, was an evangelist who was left at Ephesus, to take care of those whom the Holy Spirit had made bishops there, that is, the presbyters, as appears by Acts 20:28, where the care of the church was committed to the presbyters, and they were called bishops. It seems they were very loath to part with Paul, especially because he told them they should see his face no more (Acts 20:38); for their church was but newly planted, they were afraid of undertaking the care of it, and therefore Paul left Timothy with them to set them in order. And here we have the character of a gospel minister, whose office it is, as a bishop, to preside in a particular congregation: If a man desires the office of a bishop, he desires a good work, 1Tim 3:1. Observe,
A. The ministry is a work. However the office of a bishop may be now thought a good preferment, and then it was thought a good work.
1. The office of a scripture-bishop is an office of divine appointment, and not of human invention. The ministry is not a creature of the state, and it is a pity that the minister should be at any time the tool of the state. The office of the ministry was in the church before the magistrate countenanced Christianity, for this office is one of the great gifts Christ has bestowed on the church, Eph 4:8-11.
2. This office of a Christian bishop is a work, which requires diligence and application: the apostle represents it under the notion and character of a work; not of great honor and advantage, for ministers should always look more to their work than to the honor and advantage of their office.
3. It is a good work, a work of the greatest importance, and designed for the greatest good: the ministry is conversant about no lower concerns than the life and happiness of immortal souls; it is a good work, because designed to illustrate the divine perfections in bringing many sons to glory; the ministry is appointed to open men's eyes, and to turn them from darkness to light, and from the power of Satan to God, etc., Acts 26:18.
4. There ought to be an earnest desire of the office in those who would be put into it; if a man desire, he should earnestly desire it for the prospect he has of bringing greater glory to God, and of doing the greatest good to the souls of men by this means. This is the question proposed to those who offer themselves to the ministry of the church: “Do you think you are moved by the Holy Spirit to take upon you this office?”
B. In order to the discharge of this office, the doing of this work, the workman must be qualified.
1. A minister must be blameless, he must not lie under any scandal; he must give as little occasion for blame as can be, because this would be a prejudice to his ministry and would reflect reproach upon his office.
2. He must be the husband of one wife; not having given a bill of divorce to one, and then taken another, or not having many wives at once, as at that time was too common both among Jews and Gentiles, especially among the Gentiles.
3. He must be vigilant and watchful against Satan, that subtle enemy; he must watch over himself, and the souls of those who are committed to his charge, of whom having taken the oversight, he must improve all opportunities of doing them well. A minister ought to be vigilant, because our adversary the devil goes about like a roaring lion, seeking whom he may devour 1Pet 5:8.
4. He must be sober, temperate, and moderate in all his actions, and in the use of all creature-comforts. Sobriety and watchfulness are often in scripture put together, because they mutually befriend one another: Be sober, be vigilant. (This is not alcoholic beverage restricted, but also includes the emotionally induced intoxication that is exhibited in our churches, theaters and open air stadiums.)
5. He must be of good behavior, composed and solid, and not light, vain, and frothy.
6. He must be given to hospitality, open-handed to strangers, and ready to entertain them according to his ability, as one who does not set his heart upon the wealth of the world and who is a true lover of his brethren.
7. Apt to teach. Therefore this is a preaching bishop whom Paul describes, one who is both able and willing to communicate to others the knowledge which God has given him, one who is fit to teach and ready to take all opportunities of giving instructions, who is himself well instructed in the things of the kingdom of God, and is communicative of what he knows to others. (Must know the mysteries and have a teachable spirit.)
8. No drunkard: Not given to wine. The priests were not to drink wine when they went in to minister (Lev 10:8-9), lest they should drink and pervert the law.
9. No striker; one who is not quarrelsome, nor apt to use violence to any, but does every thing with mildness, love, and gentleness. The servant of the Lord must not strive, but be gentle towards all, etc., 2Tim 2:24.
10. One who is not greedy of filthy lucre, who does not make his ministry to truckle to any secular design or interest, who uses no mean, base, sordid ways of getting money, who is dead to the this world, lives a part from it, and makes it appear he is so.
11. He must be patient, and not a brawler, of a mild disposition. Christ, the great Shepherd and Bishop of souls, is so. Not apt to be angry or quarrelsome; as not a striker with his hands, so not a brawler with his tongue; for how shall men teach others to govern their tongues who do not make conscience of keeping them under good government themselves?
12. Not covetous. Covetousness is bad in any, but it is worst in a minister, whose calling leads him to converse so much with another world.
13. He must be one who keeps his family in good order: That rules well his own house, that he may set a good example to other masters of families to do so too, and that he may thereby give a proof of his ability to take care of the church of God: For, if a man know not how to rule his own house, how shall he take care of the church of God. Observe, the families of ministers ought to be examples of good to all others families. Ministers must have their children in subjection; then it is the duty of ministers' children to submit to the instructions that are given them. - With all gravity. The best way to keep inferiors in subjection is to be grave with them. Not having his children in subjection with all austerity, but with all gravity.
14. He must not be a novice, not one newly brought to Christ, (Having full knowledge of and able to teach the mysteries.) or not one who is but meanly instructed, who knows no more of religion than the surface of it, for such a one is apt to be lifted up with pride: the more ignorant men are the more proud they are: Lest, being lifted up with pride, he fall into the condemnation of the devil. The devils fell through pride, which is a good reason why we should take heed of pride, because it is a sin that turned angels into devils.
15. He must be of good reputation among his neighbors and under no reproach from former conversation; for the devil will make use of that to ensnare others, and work in them an aversion to the doctrine of Christ preached by those who have not had a good report.
C. Upon the whole, having briefly gone through the qualifications of a gospel-bishop, we may infer,
1. What great reason we have to cry out, as Paul does, Who is sufficient for these things? 2Cor. 2:16. Hic labor, hoc opus - This is a work indeed. What piety, what prudence, what zeal, what courage, what faithfulness, what watchfulness over ourselves, our lusts, appetites, and passions, and over those under our charge; I say, what holy watchfulness is necessary in this work!
2. Have not the best qualified and the most faithful and conscientious ministers just reason to complain against themselves, that so much is requisite by way of qualification, and so much work is necessary to be done? And, alas! How far short do the best come of what they should be and what they should do!
3. Yet let those bless God, and be thankful, whom the Lord has enabled, and counted faithful, putting them into the ministry: if God is pleased to make any in some degree able and faithful, let him have the praise and glory of it.
4. For the encouragement of all faithful ministers, we have Christ's gracious word of promise, Lo, I am with you always, even to the end of the world, Mat. 28:20. And, if he be with us, he will fit us for our work in some measure, will carry us through the difficulties of it with comfort, graciously pardon our imperfections, and reward our faithfulness with a crown of glory that fades not away, 1Pet 5:4.
1Timothy 3:8-13
We have here the character of deacons: these had the care of the temporal concerns of the church, that is, the maintenance of the ministers and provision for the poor: they served tables, while the ministers or bishops gave themselves only to the ministry of the word and prayer, Acts 6:2, 4. Of the institution of this office, with that which gave occasion to it, you have an account in Acts 6:1-7. Now it was requisite that deacons should have a good character, because they were assistants to the ministers, appeared and acted publicly, and had a great trust reposed in them. They must be grave. Gravity becomes all Christ’s servants, but especially those who are in the office in the church. Not doubled-tongued; that will say one thing to one and another thing to another, according as their interests leads them: a double tongue comes from a double heart; flatterers and slanderers are double-tongued. Not given to much wine; for this is a great disparagement to any man, especially to a true believer, and one in office, unfits men for business, opens the door to many temptations. Not greedy of filthy lucre; this would especially be bad in the deacons, who were entrusted with the church's money, and, if they were covetous and greedy of filthy lucre, would be tempted to embezzle it, and convert that to their own use which was intended for the public service. Holding the mystery of faith in a pure conscience, 1Tim. 3:9. Note, The mystery of faith is best held in a pure conscience. The practical love of truth is the most powerful preservative from error and delusion. If we keep a pure conscience (take heed of every thing that debauches conscience, and draws us away from God), this will preserve in our souls the mystery of faith. Let these also first be proved, 1Tim. 3:10. it is not fit that the public trusts should be lodged in the hands of any, till they have been first proved, and found fit for the business they are to be entrusted with; the soundness of their judgments, their zeal for Christ, and the blamelessness of their conversation, must be proved. Their wives likewise must have a good character (1Tim. 3:11); they must be of a grave behavior, not slanderers, tale-bearers, carrying stories to make mischief and sow discord; they must be sober and faithful in all things, not given to any excess, but trusty in all that is committed to them. All who are related to ministers must double their care to walk as becomes the gospel of Christ, lest, if they in any thing walk disorderly, the ministry be blamed. As he said before of the bishops or ministers, so here of the deacons, they must be the husband of one wife, such as had not put away their wives, upon dislike, and married others; they must rule their children and their own houses well; the families of deacons should be examples to other families. And the reason why the deacons must be thus qualified is (1Tim. 3:13) because, though the office of a deacon be of an inferior degree, yet it is a step towards the higher degree; and those who had served tables well the church might see cause afterwards to discharge from that service, and prefer to serve in preaching the word and in prayer. Or it may be meant of the good reputation that a man would gain by his fidelity in this office: they will purchase to themselves great boldness in the faith that is in Christ Jesus.
Observe, 1. In the primitive church there were but two orders of ministers or officers, bishops and deacons, Phi. 1:1. After-ages have invented the rest. The office of the bishop, presbyter, pastor, or minister, was confined to prayer and to the ministry of the word; and the office of the deacon was confined to, or at least principally conversant about, serving tables. Clemens Romanus, in his epistle to the Christian (cap. 42, 44), speaks very fully and plainly to this effect, that the apostles, foreknowing, by our Lord Jesus Christ, that there would arise in the church a controversy about the name episcopacy, appointed the aforementioned orders, bishops and deacons.
2. The scripture-deacon's main employment was to serve tables, and not to preach or baptize. It is true, indeed, that Philip did preach and baptize in Samaria (Acts 8), but you read that he was an evangelist (Acts 21:8), and he might preach and baptize, and perform any other part of the ministerial office, under that character; but still the design of the deacon's office was to mind the temporal concerns of the church, such as the salaries of the ministers and providing for the poor.
3. Several qualifications were very necessary, even for these inferior officers: The deacons must be grave, etc.
4. Some trial should be made of persons' qualifications before they are admitted into office in the church, or have any trust committed to them: Let these also first be proved.
5. Integrity and uprightness in an inferior office are the way to be preferred to a higher station in the church: They purchase to themselves a good degree.
6. This will also give a man great boldness in the faith, whereas a want of integrity and uprightness will make a man timorous, and ready to tremble at his own shadow. The wicked flees when no man pursues, but the righteous are bold as a lion, Pro. 28:1.
This is the end of Matthew Henry’s Commentary with some editing on our part those in brackets and in italics.
Taken from Jamieson, Fausset and Brown’s Commentary:
1Timothy 3:1
1Tim. 3:1-16. Rules as to Bishops (Overseers) and Deacons. The church, and the Gospel mystery now revealed to it, is the end of all such rules.
Translate as Greek, “Faithful is the saying.” A needful preface to what follows: for the office of a bishop or overseer in Paul’s day, attended as it was with hardship and often persecution would not seem to the world generally a desirable and “good work.”
desire — literally, “stretch one’s self forward to grasp”; “aim at”: a distinct Greek verb from that for “desires.” What one does voluntarily is more esteemed than what he does when asked (1Cor 16:15). This is utterly distinct from ambitious desires after office in the church. (James 3:1).
bishop — overseer: as yet identical with “presbyter” (Acts 20:17, 28; Titus 1:5-7).
good work — literally, “honorable work.” Not the honor associated with it, but the work, is the prominent thought (Acts 15:38; Phi. 2:30; compare 2Tim. 4:5). He who aims at the office must remember the high qualifications needed for the due discharge of its functions.
1Timothy 3:2
The existence of Church organization and presbyters at Ephesus is presupposed (1Tim. 5:17, 19). The institution of Church widows is in (1Tim. 5:3-25) accords with this. The directions here to Timothy, the president or apostolic delegate, are as to filling up vacancies among the bishops and deacons, or adding to their number. New churches in the neighborhood also would require presbyters and deacons. Episcopacy was adopted in apostolic times as the most expedient form of government, being most nearly in accordance with Jewish institutions, and so offering the less obstruction through Jewish prejudices to the progress of the Gospel of God’s Grace. The synagogue was governed by presbyters, “elders” (Acts 4:8, 24:1), called also bishops or overseers. Three among them presided as “rulers of the synagogue,” answering to “bishops” in the modern sense [Lightfoot, Hebrew and Talmudic Exercitations], and one among them took the lead. Ambrose (in The Duties of the Clergy [2.13], as also Bingham [Ecclesiastical Antiquities, 2.11]) says, “They who are now called bishops were originally called apostles. But those who ruled the Church after the death of the apostles had not the testimony of miracles, and were in many respects inferior. Therefore they thought it not decent to assume to themselves the name of apostles; but dividing the names, they left to presbyters the name of the presbytery, and they themselves were called bishops.” “Presbyter” refers to the rank; “bishop,” to the office or function. Timothy (though not having the name) exercised the power at Ephesus then, which bishops in the modern sense more recently exercised.
blameless — “unexceptionable”; giving no just handle for blame.
husband of one wife — confuting the celibacy of Rome’s priesthood. Though the Jews practiced polygamy, yet as he is writing as to a Gentile Church, and as polygamy was never allowed among even laymen in the Church, the ancient interpretation that the prohibition here is against polygamy in a candidate bishop is not correct. It must, therefore, mean that, though laymen might lawfully marry again, candidates for the episcopate or presbytery were better to have been married only once. As in 1Tim. 5:9, “wife of one man,” implies a woman married but once; so “husband of one wife” here must mean the same. The feeling which prevailed among the Gentiles, as well as the Jews (compare as to Anna, Luke 2:36, 37), against a second marriage would, on the ground of expediency and conciliation in matters indifferent and not involving compromise of principle, account for Paul’s prohibition here in the case of one in so prominent a sphere as a bishop or a deacon. Hence the stress that is laid in the context on the repute in which the candidate for orders is held among those over whom he is to preside (Tit. 1:16). The Council of Laodicea and the apostolic canons discountenanced second marriages, especially in the case of candidates for ordination. Of course second marriage being lawful, the undesirableness of it holds good only under special circumstances. It is implied here also, that he who has a wife and virtuous family, is to be preferred to a bachelor; for he who is himself bound to discharge the domestic duties mentioned here, is likely to be more attractive to those who have similar ties, for he teaches them not only by precept, but also by example (1Tim. 3:4, 5). The Jews teach, a priest should be neither unmarried nor childless, lest he be unmerciful [Bengel]. So in the synagogue, “no one shall offer up prayer in public, unless he be married” [in Colbo, ch. 65; Vitringa, Synagogue and Temple].
vigilant — literally, “sober”; ever on the watch, as sober men alone can be; keenly alive, so as to foresee what ought to be done (1Thes. 5:6-8).
sober — sober-minded.
of good behaviour — Greek, “orderly.” “Sober” refers to the inward mind; “orderly,” to the outward behavior, tone, look, gait, dress. The new man bears somewhat of a sacred festival character, incompatible with all confusion, disorder, excess, violence, laxity, assumption, harshness, and meanness (Phi. 4:8) [Bengel].
apt to teach — (2Tim. 2:24).
1Timothy 3:3
Not given to wine — The Greek includes besides this, not indulging in the brawling, violent conduct towards others, which proceeds from being given to wine. The opposite of “patient” or (Greek) “forbearing,” is being reasonable to others (see on Phi. 4:5).
no striker — with either hand or tongue: not as some teachers pretending a holy zeal (2Cor. 11:20), answering to “not a brawler” or fighter (compare 1Kings 22:24; Neh. 13:25; Isa. 58:4; Acts 23:2; 2Tim. 2:24, 25).
not covetous — Greek, “not a lover of money,” whether he have much or little (Titus 1:7).
Timothy 3:4
rules — Greek, “presiding over.”
his own house — children and servants, as contrasted with “the church” (house) of God (1Tim. 3:5, 15) which he may be called on to preside over.
having his children — rather as Greek, “having children (who are) in subjection” (Titus 1:6).
gravity — propriety: reverent modesty on the part of the children [Alford]. The fact that he has children who are in subjection to him in all gravity, is the recommendation in his favor as one likely to rule well the Church.
1Timothy 3:5
For — Greek, “But.”
the church — rather, “a church” or congregation. How shall he who cannot perform the lesser function, perform the greater and more difficult?
1Timothy 3:6
not a novice — one just converted. This proves the Church of Ephesus was established now for some time. The absence of this rule in the Epistle to Titus, accords with the recent planting of the Church at Crete. Greek, “neophyte,” literally, “a young plant”; luxuriantly verdant (Rom. 6:5; 11:17; 1Cor. 3:6). The young convert has not yet been disciplined and matured by afflictions and temptations. Contrast Acts 21:16, “an old disciple.”
lifted up with pride — Greek, literally, “wrapped in smoke,” so that, inflated with self-conceit and exaggerated ideas of his own importance, he cannot see himself or others in the true light (1Tim. 6:4; 2Tim. 3:4).
condemnation of the devil — into the same condemnation as Satan fell into (1Tim. 3:7; 2Tim. 2:26). Pride was the cause of Satan’s condemnation (Job 38:15; Isa. 14:12-15; John 12:31; 16:11; 2Pet. 2:4; Jude 1:6). It cannot mean condemnation or accusation on the part of the devil. The devil may bring a reproach on men (1Tim. 3:7), but he cannot bring them into condemnation, for he does not judge, but is judged [Bengel].
1Timothy 3:7
a good report — Greek, “testimony.” So Paul was influenced by the good report given of Timothy to choose him as his companion (Acts 16:2).
of them which are without — from the as yet unconverted Gentiles around (1Cor. 5:12; Col. 4:5; 1Thes. 4:12), that they may be the more readily won to the Gospel (1Pet. 2:12), and that the name of Christ may be glorified. Not even the former life of a bishop should be open to reproach [Bengel].
reproach and the snare of the devil — reproach of men (1Tim. 5:14) proving the occasion of his falling into the snare of the devil (1Tim. 6:9; Mat. 22:15; 2Tim. 2:26). The reproach continually surrounding him for former sins might lead him into the snare of becoming as bad as his reputation. Despair of recovering reputation might, in a weak moment, lead some into recklessness of living (Jer. 18:12). The reason why only moral qualities of a general kind are specified is, he presupposes in candidates for a bishopric the special gifts of the Spirit (1Tim. 4:14) and true faith, which he desires to be evidenced outwardly; also he requires qualifications in a bishop not so indispensable in others.
1Timothy 3:8
The deacons were chosen by the voice of the people. Cyprian [Epistle, 2.5] says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue: the attendant ministers, or subordinate coadjutors of the presbyter (as Timothy himself was to Paul, 1Tim. 4:6; Phm. 1:13; and John Mark, Acts 13:5). Their duty was to read the Scriptures in the Church, to instruct the catechumens in the Gospel truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As the “chazzan” covered and uncovered the ark in the synagogue, containing the law, so the deacon in the ancient Church put the covering on the communion table. (See Chrysostom [19], Homily on Acts; Theophylact on Luke 19:1-48; and Balsaman on Canon 22, Council of Laodicea). The appointing of “the seven” in Acts 6:1-7 is perhaps not meant to describe the first appointment of the deacons of the Church. At least the chazzan previously suggested the similar order of deacons.
double-tongued — literally, “of double speech”; saying one thing to this person, and another to that person [Theodoret]. The extensive personal intercourse that deacons would have with the members of the Church might prove a temptation to such a fault. Others explain it, “Saying one thing, thinking another” (Pro. 20:19; Gal. 2:13). I prefer the former.
not greedy of filthy lucre — All gain is filthy (literally, “base”) which is set before a man as a by-end in his work for God [Alford] (1Pet. 5:2). The deacon’s office of collecting and distributing alms would render this a necessary qualification.
1Timothy 3:9
the mystery of the faith — holding the faith, which to the natural man remains a mystery, but which has been revealed by the Spirit to them (Rom. 16:25; 1Cor. 2:7-10), in a pure conscience (1Tim. 1:5, 19). (“Pure,” that is, in which nothing base or foreign is intermixed [Tittmann]). Though deacons were not ordinarily called on to preach (Stephen and Philip are not exceptions to this, since it was as evangelists, rather than as deacons, they preached), yet as being office-bearers in the Church, and having much intercourse with all the members, they especially needed to have this characteristic, which every true believer ought to have.
1Timothy 3:10
“And moreover,” etc. [Alford].
be proved — not by a period of probation, but by a searching inquiry, conducted by Timothy, the ordaining president (1Tim. 5:22), whether they be “blameless”; then when found so, “let them act as deacons.”
blameless — Greek, “unexceptionable”; as the result of public investigation unaccused [Tittmann].
1Timothy 3:11
their wives — rather, “the women,” that is, the deaconesses. For there is no reason that special rules should be laid down as to the wives of the deacons, and not also as to the wives of the bishops or overseers. Moreover, if the wives of the deacons were meant, there seems no reason for the omission of “their” (not in the Greek). Also the Greek for “even so” (the same as for “likewise,” 1Tim. 3:8, and “in like manner,” 1Tim. 2:9), denotes a transition to another class of persons. Further, there were doubtless deaconesses at Ephesus, such as Phoebe was at Cenchrea (Rom. 16:1, “servant,” Greek, “deaconess”), yet no mention is made of them in this Epistle if not here; whereas, supposing them to be meant here, the third chapter embraces in due proportion all the persons in the service of the Church. Naturally after specifying the qualifications of the deacon, Paul passes to those of the kindred office, the deaconess. “Grave” occurs in the case of both. “Not slanderers” here, answers to “not double-tongued” in the deacons; so “not false accusers” (Titus 2:3). “Sober” here answers to “not given to much wine,” in the case of the deacons (1Tim. 3:8). Thus it appears he requires the same qualifications in female deacons as in deacons, only with such modifications as the difference of sex suggested. Pliny, in his celebrated letter to Trajan, calls them “female ministers.”
faithful in all things — of life as well as faith. Trustworthy in respect to the alms committed to them and their other functions, answering to “not greedy of filthy lucre,” 1Tim. 3:8, in the case of the deacons.
1Timothy 3:13
purchase to themselves a good degree — literally, “are acquiring ... a ... step.” Understood by many as “a higher step,” that is, promotion to the higher office of presbyter. But ambition of rising seems hardly the motive to faithfulness which the apostle would urge; besides, it would require the comparative, “a better degree.” Then the past aorist participle, “they that used the office of deacon well,” implies that the present verb, “are acquiring to themselves boldness,” is the result of the completed action of using the deaconate well. Also, Paul would not probably hold out to every deacon the prospect of promotion to the presbytery in reward of his service. The idea of moving upwards in Church offices was as yet unknown (compare Rom. 12:7, etc.; 1Cor. 12:4-11). Moreover, there seems little connection between reference to a higher Church rank and the words “great boldness.” Therefore, what those who have faithfully discharged the deaconate acquire for themselves is “a good standing-place” [Alford] (a well-grounded hope of salvation) against the day of judgment, 1Tim. 6:19; 1Cor. 3:13, 14 (the figurative meaning of “degree” or “step,” being the degree of worth which one has obtained in the eye of God [Wiesinger]); and boldness (resting on that standing-place”), as well for preaching and admonishing others now (Eph. 6:19; a firm standing forth for the truth against error), as also especially in relation to God their coming Judge, before whom they may be boldly confident (Acts 24:16; 1John 2:28; 3:21; 4:17; Heb. 4:16).
in the faith — rather as Greek, “in faith,” that is, boldness resting on their own faith.
which is in Christ Jesus — resting in Christ Jesus.
Matthew Henry’s Commentary on the Whole Bible
Titus 1:5
Here is the end expressed,
A. More generally: For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting. This was the business of evangelists (in which office Titus was), to water where the apostles had planted (1Cor. 3:6), furthering and finishing what they had begun; so much epidiorthoun imports, to order after another. Titus was to go on in settling what the apostle himself had not time for, in his short stay there. Observe,
1. The apostle's great diligence in the gospel; when he had set things on foot in one place, he hastened away to another. He was debtor to the Greeks and to the barbarians, and labored to spread the gospel as far as he could among them all. And,
2. His faithfulness and prudence. He neglected not the places that he went from; but left some to cultivate the young plantation, and carry on what was begun.
3. His humility; he disdained not to be helped in his work, and that by such as were not of so high a rank in the ministry, nor of so great gifts and furniture, as himself; so that the gospel might be furthered and the good of souls promoted, he willingly used the hands of others in it: a fit example for exciting zeal and industry, and engaging to faithfulness and care of the flock, and present or absent, living and dying, for ministers, as much as in them lies, to provide for the spiritual edification and comfort of their people. We may here also observe,
4. That Titus, though inferior to an apostle, was yet above the ordinary fixed pastors or bishops, who were to tend particular churches as their peculiar stated charge; but Titus was in a higher sphere, to ordain such ordinary pastors where wanting, and settle things in their first state and form, and then to pass to other places for like service as there might be need. Titus was not only a minister of the Church (as all others also are), but a minister. Others had power habitual, and in actu primo, to minister any where, upon call and opportunity; but evangelists, such as Titus was, had power in actu secundo et exercito, and could exercise their ministry wherever they came, and claim maintenance of the churches. They were every where actually in their province, and had a right to direct and preside among the ordinary pastors and ministers. Where an apostle could act as an apostle an evangelist could act as an evangelist; for they worked the work of the Lord as they did (1Cor. 16:10), in a like unfixed and itinerant manner. Here at Crete Titus was but occasionally, and for a short time; Paul willed him to dispatch the business he was left for, and come to him at Nicopolis, where he purposed to winter; after this he was sent to Corinth, was with the apostle at Rome, and was sent thence into Dalmatia, which is the last we read of him in scripture, so that from scripture no fixed episcopacy in him does appear; he left Crete, and we find not that he returned thither any more. But what power had either Paul or Titus here? Was not what they did an encroachment on the rights of civil rulers? In no sort; they came not to meddle with the civil rights of any. Luke 12:14, Who made me a judge or a divider over you? Their work was spiritual, to be carried on by conviction and persuasion, no way interfering with, or prejudicing, or weakening, the power of magistrates, but rather securing and strengthening it; the things wanting were not such as civil magistrates are the fountains or authors of, but divine and spiritual ordinances, and appointments for spiritual ends, derived from Christ the Lord and head of the church: for settling these was Titus left. And observe, No easy thing is it to raise churches, and bring them to perfection. Paul had himself been here laboring, and yet were there things wanting; materials are out of square, need much hewing and fitting, to bring them into right form, and, when they are set therein, to hold and keep them so. The best are apt to decay and to go out of order. Ministers are to help against this, to get what is amiss rectified, and what is wanting supplied. This in general was Titus's work in Crete: and,
B. In special: To ordain elders in every city, that is, ministers, who were mostly out of the elder and most understanding and experienced of true believers; or, if younger in years, yet such as were grave and solid in their deportment and manners. These were to be set where there was any fit number of Christ’s Body, as in larger towns and cities was usually the case; though villages, too, might have them where there were believers enough for it. These presbyters or elders were to have the ordinary and stated care and charge of the churches; to feed and govern them, and perform all pastoral work and duty in and towards them. The word is used sometimes more largely for any who bear ecclesiastical function in the church, and so the apostles were presbyters or elders (1Pet. 5:1); but here it is meant of ordinary fixed pastors, who labored in the word and doctrine, and were over the churches in the Lord; such as are described here throughout the chapter. This word presbyter some use in the same sense as sacred, and translate it priest, a term not given to gospel ministers, unless in a figurative or allusive way, as all God's people are said to be made labors together with God (hiereis, not presbuterous), to offer up spiritual sacrifices of prayers, praises, and alms. But properly we have no priest under the gospel, except Christ alone, the high priest of our profession (Heb. 3:1), who offered up himself a sacrifice to God for us, and ever lives, in virtue thereof, to make intercession in our behalf. Presbyters here therefore are not proper priests, to offer sacrifices, either typical or real; but only gospel ministers, to dispense Christ's ordinances, and to feed the church of God, over which the Holy Spirit has made them overseers.
Observe, 1. A church without a fixed and standing ministry in it is imperfect and wanting.
2. Where a fit number of believers is, presbyters or elders must be set; their continuance in churches is as necessary as their first appointment, for perfecting the saints, and edifying the body of Christ, till all come to a perfect man in Christ, till the whole number of God's chosen be called and united to Christ in one body, and brought to their full stature and strength, and that measure of grace that is proper and designed for them, Eph. 4:12, 13. This is work that must and will be doing to the world's end, to which therefore the necessary and appointed means for it must last. What praise is due to God for such an institution! What thankfulness from those that enjoy the benefits of it! What pity and prayer for such as want it! Pray the Lord of the harvest that he will send forth laborers into his harvest. Faith comes by hearing, and is preserved, maintained, and made fruitful, through it also. Ignorance and corruption, decays of good and increase of all evil, come by want of a teaching and quickening ministry. On such accounts therefore was Titus left in Crete, to set in order the things that were wanting, and to ordain elders in every city; but this he was to do, not ad libitum, or according to his own will or fancy, but according to apostolic direction.
C. The rule of his proceeding: As I had appointed thee, probably when he was going from him, and in the presence and hearing of others, to which he may now refer, not so much for Titus's own sake as for the people's, that they might the more readily yield obedience to Titus, knowing and observing that in what he did he was warranted and supported by apostolic injunction and authority. As under the law all things were to be made according to the pattern shown to Moses in the mount; so under the gospel all must be ordered and managed according to the direction of Christ, and of his chief ministers, who were infallibly guided by him. Human traditions and inventions may not be brought into the church of God. Prudent disposals for carrying on the ends of Christ's appointments, according to the general rules of the word, there may, yes, must be; but none may alter any thing in the substance of the faith or worship, or order and discipline, of the churches. If an evangelist not do anything but by appointment, much less may any others. The church is the house of God, and to him it belongs to appoint the officers and orders of it, as he pleases: the as here refers to the qualifications and character of the elders that he was to ordain: “Ordain elders in every city, as I appointed thee, such as I then described and shall now again more particularly point out to thee,” which he does from the sixth verse to the ninth inclusive.
Titus 1:6-16
The apostle here gives Titus directions about ordination, showing whom he should ordain, and whom not.
A. Of those whom he should ordain. He points out their qualifications and virtues; such as respect their life and manners, and such as relate to their doctrine: the former in the sixth, seventh, and eighth verses, and the latter in the ninth.
1. Their qualifications respecting their life and manners are,
(1.) More general: If any be blameless; not absolutely without fault, so none are, for there is none that lives and sins not; nor altogether unblamed, this is rare and difficult. Christ himself and his apostles were blamed, though not worthy of it. In Christ thee was certainly nothing blamable; and his apostles were not such as their enemies charged them to be. But the meaning is, He must be one who lies not under an ill character; but rather must have good report, even from those that are without; not grossly or scandalously guilty, so as would bring reproach upon the holy function; he must not be such a one.
(2.) More particularly.
[1.] There is his relative character. In his own person, he must be of conjugal chastity: The husband of one wife. The church of Rome says the husband of no wife, but from the beginning it was not so; marriage is an ordinance from which no profession nor calling is a bar. 1Cor. 9:5, Have I not power, says Paul, to lead about a sister, a wife, as well as other apostles? Forbidding to marry is one of the erroneous doctrines of the antichristian church, 1Tim. 4:3. Not that ministers must be married; this is not meant; but the husband of one wife may be either not having divorced his wife and married another (as was too common among those of the circumcision, even for slight causes), or the husband of one wife, that is, at one and the same time, no bigamist; not that he might not be married to more than one wife successively, but, being married, he must have but one wife at once, not two or more, according to the too common sinful practice of those times, by a perverse imitation of the patriarchs, from which evil custom our Lord taught a reformation. Polygamy is scandalous in any, as also having a harlot or concubine with his lawful wife; such sin, or any wanton libidinous demeanor, must be very remote from such as would enter into so sacred a function. And, as to his children, having faithful children, obedient and good, brought up in the true Christian faith, and living according to it, at least as far as the endeavors of the parents can avail. It is for the honor of ministers that their children be faithful and pious, and such as become their religion. Not accused of riot, nor unruly, not justly so accused, as having given ground and occasion for it, for otherwise the most innocent may be falsely so charged; they must look to it therefore that there be no color for such censure. Children so faithful, and obedient, and temperate, will be a good sign of faithfulness and diligence in the parent who has so educated and instructed them; and, from his faithfulness in the less, there may be encouragement to commit to him the greater, the rule and government of the church of God. The ground of this qualification is shown from the nature of his office (Titus 1:7): For a bishop must be blameless, as the steward of God. Those before termed presbyters, or elders, are in this verse styled bishops; and such they were, having no ordinary fixed and standing officers above them. Titus's business here, it is plain, was but occasional, and his stay short, as was before noted. Having ordained elders, and settled in their due form, he went and left all (for aught that appears in scripture) in the hands of those elders whom the apostle here calls bishops and stewards of God. We read not in the sacred writings of any successor he had in Crete; but to those elders or bishops was committed the full charge of feeding, ruling, and watching over their flock; they wanted not any powers necessary for carrying on religion and the ministry of it among them, and committing it down to succeeding ages. Now, being such bishops and overseers of the flock, who were to be examples to them, and God's stewards to take care of the affairs of his house, to provide for and dispense to them things needful, there is great reason that their character should be clear and good, that they should be blameless. How else could it be but that religion must suffer, their work be hindered, and souls prejudiced and endangered, whom they were set to save? These are the relative qualifications with the ground of them.
[2.] The more absolute ones are expressed, First, Negatively, showing what an elder or bishop must not be: Not self-willed. The prohibition is of large extent, excluding self-opinion, or overweening conceit of parts and abilities, and abounding in one's own sense, - self-love, and self-seeking, making self the centre of all, - also self-confidence and trust, and self-pleasing, little regarding or setting by others, - being proud, stubborn, forward, inflexible, set on one's own will and way, or churlish as Nabal: such is the sense expositors have affixed to the term. A great honor it is to a minister not to be thus affected, to be ready to ask and to take advice, to be ready to defer as much as reasonably may be to the mind and will of others, becoming all things to all men, that they may gain some. Not soon angry, mē orgilon, not one of a hasty angry temper, soon and easily provoked and inflamed. How unfit are those to govern a church who cannot govern themselves, or their own turbulent and unruly passions! The minister must be meek and gentle, and patient towards all men. Not given to wine; thee is no greater reproach on a minister than to be a wine-bibber, one who loves it, and gives himself undue liberty this way who continues at the wine or strong drink till it inflames him. Seasonable and moderate use of this, as of the other good creatures of God, is not unlawful. Use a little wine for thy stomach's sake, and your often infirmities, said Paul to Timothy, 1Tim. 5:23. But excess therein is shameful in all, especially in a minister. Wine takes away the heart, turns the man into a brute: here most proper is that exhortation of the apostle (Eph. 5:18), Be not drunk with wine, wherein is excess; but be filled with the Spirit. Here is no exceeding, but in the former too easily there may: take heed therefore of going too near the brink. No striker, in any quarrelsome or contentious manner, not injuriously nor out of revenge, with cruelty or unnecessary roughness. Not given to filthy lucre; not greedy of it (as 1Tim. 3:3), whereby is not meant refusing a just return for their labors, in order to their necessary support and comfort; but not making gain their first or chief end, not entering into the ministry nor managing it with base worldly views. Nothing is more unbecoming a minister, who is to direct his own and others' eyes to another world, than to be too intent upon this. It is called filthy lucre, from its defiling the soul that inordinately affects or greedily looks after it, as if it were any otherwise desirable than for the good and lawful uses of it thus of the negative part of the bishop's character. But, Secondly, Positively: he must be (Titus 1:8) a lover of hospitality, as an evidence that he is not given to filthy lucre, but is willing to use what he has to the best purposes, not laying up for himself, so as to hinder charitable laying out for the good of others; receiving and entertaining strangers (as the word imports), a great and necessary office of love, especially in those times of affliction and distress, when Christians were made to fly and wander for safety from persecution and enemies, or in traveling to and fro where there were not such public houses for reception as in our days, nor, it may be, had many poor saints sufficiency of their own for such uses - then to receive and entertain them was good and pleasing to God. And such a spirit and practice, according to ability and occasion, are very becoming such as should be examples of good works. A lover of good men, or of good things; ministers should be exemplary in both; this will evince their open piety, and likeness to God and their Master Jesus Christ: Do good to all, but especially to those of the household of faith, those who are the excellent of the earth, in whom should be all our delight. Sober, or prudent, is what the word signifies; a needful grace in a minister both for his ministerial and personal carriage and management. He should be a wise steward, and one who is not rash, or foolish, or heady; but who can govern well his passions and affections. Just in things belonging to our civil life, in our moral righteousness and equity in dealings are required in giving to all their due. Holy, in what concerns religion; one who reverences and worships God, and is of a spiritual and heavenly conversation. Temperate; it comes from a word that signifies strength, and denotes one who has power over his appetite and affections, or, in things lawful, can, for good ends, restrain and hold them in. Nothing is more becoming a minister than such things as these, sobriety, temperance, justice, and holiness - sober in respect of himself, just and righteous towards all men, and holy towards God. And thus of the qualifications respecting the minister's life and manners, relative and absolute, negative and positive, what he must not, and what he must, be and do.
2. As to doctrine,
(1.) Here is his duty: Holding fast the faithful word, as he has been taught, keeping close to the doctrine of Christ, the word of his grace, adhering thereto according to the instructions he has received - holding it fast in his own belief and profession, and in teaching others.
Observe, [1.] The word of God, revealed in the scripture, is a true and infallible word; the word of him that is the amen, the true and faithful witness, and whose Spirit guided the penmen of it. Holy men of God spoke as they were moved by the Holy Ghost.
[2.] Ministers must hold fast, and hold forth, the faithful word in their teaching and life. I have kept the faith, was Paul's comfort (2Tim. 4:7), and not shunned to declare the whole counsel of God; there was his faithfulness, Acts 20:27.
(2.) Here is the end: That he may be able, by sound doctrine, both to exhort, and to convince the gainsayers, to persuade and draw others to the true faith, and to convince the contrary-minded. How should he do this if he himself were uncertain or unsteady, not holding fast that faithful word and sound doctrine which should be the matter of this teaching, and the means and ground of convincing those that oppose the truth? We see here summarily the great work of the ministry - to exhort those who are willing to know and do their duty, and to convince those that contradict, both which are to be done by sound doctrine, that is, in a rational instructive way, by scripture-arguments and testimonies, which are the infallible words of truth, what all may and should rest and be satisfied in and determined by. Thus are the qualifications of the elders whom Titus was to ordain.
B. The apostle's directory shows whom he should reject or avoid - men of another character, the mention of whom is brought in as a reason of the care he had recommended about the qualifications of ministers, why they should be such, and only such, as he had described. The reasons he takes both from bad teachers and hearers among them, Titus 1:10, to the end.
1. From bad teachers. (1.) Those false teachers are described. They were unruly, headstrong and ambitious of power, refractory and untractable (as some render it), and such as would not bear nor submit themselves to the discipline and necessary order in the church, impatient of good government and of sound doctrine. And vain talkers and deceivers, conceiting themselves to be wise, but really foolish, and thence great talkers, falling into errors and mistakes, and fond of them, and studious and industrious to draw others into the same. Many such there were, especially those of the circumcision, converts as they pretended, at least, from the Jews, who yet were for mingling Judaism and Christianity together, and so making a corrupt medley. These were the false teachers.
(2.) Here is the apostle's direction how to deal with them (Titus 1:11): Their mouths must be stopped; not by outward force (Titus had no such power, nor was this the gospel method), but by confutation and conviction, showing them their error, not giving place to them even for an hour. In case of obstinacy indeed, breaking the peace of the church, and corrupting other churches, censures are to have place, the last means for recovering the faulty and preventing the hurt of many. Observe, Faithful ministers must oppose seducers in good time, that, their folly being made manifest, they may proceed no further.
(3.) The reasons are given for this.
[1.] From the pernicious effects of their errors: They subvert whole houses, teaching things which they ought not (namely, the necessity of circumcision, and of keeping the law of Moses, etc.), so subverting the gospel and the souls of men; not some few only, but whole families. It was unjustly charged on the apostles that they turned the world upside down; but justly on these false teachers that they drew many from the true faith to their ruin: the mouths of such should be stopped, especially considering,
[2.] Their base end in what they do: For filthy lucre's sake, serving a worldly interest under pretence of religion. Love of money is the root of all evil. Most fit it is that such should be resisted, confuted, and put to shame, by sound doctrine, and reasons from the scriptures. Thus of the grounds respecting the bad teachers.
C. In reference to their people or hearers, who are described from ancient testimony given of them.
1. Here is the witness (Titus 1:12): One of themselves, even a prophet of their own, that is, one of the Cretans, not of the Jews, Epimenides a Greek poet, likely to know and unlikely to slander them. A prophet of their own; so their poets were accounted, writers of divine oracles; these often witnessed against the vices of the people: Aratus, Epimenides, and others among the Greeks; Horace, Juvenal, and Persius, among the Latins: much smartness did they use against divers vices.
2. Here is the matter of his testimony: Krētes aei pseustaî kaka thēriâ gasteres argai - The Cretans are always liars, evil beasts, slow bellies. Even to a proverb, they were infamous for falsehood and lying; kretizein, to play the Cretan, or to lie, is the same; and they were compared to evil beasts for their sly hurtfulness and savage nature, and called slow bellies for their laziness and sensuality, more inclined to eat than to work and live by some honest employment. Observe such scandalous vices as were the reproach of heathens should be far from Christians: falsehood and lying, invidious craft and cruelty, all beastly and sensual practices, with idleness and sloth, are sins condemned by the light of nature. For these were the Cretans taxed by their own poets.
3. Here is the verification of this by the apostle himself: Titus 1:13. This witness is true; the apostle saw too much ground for that character. The temper of some nations is more inclined to some vices than others. The Cretans were too generally such as here described, slothful and ill-natured, false and perfidious, as the apostle himself vouches. And thence,
4. He instructs Titus how to deal with them: Wherefore rebuke them sharply. When Paul wrote to Timothy he bade him instruct with meekness; but now, when he writes to Titus, he bids him rebuke them sharply. The reason of the difference may be taken from the different temper of Timothy and Titus; the former might have more keenness in his disposition, and be apt to be warm in reproving, whom therefore he bids to rebuke with meekness; and the latter might be one of more mildness, therefore he quickens him, and bids him rebuke sharply. Or rather it was from the difference of the case and people: Timothy had a more polite people to deal with, and therefore he must rebuke them with meekness; and Titus had to do with those who were more rough and uncultivated, and therefore he must rebuke them sharply; their corruptions were many and gross, and committed without shame or modesty, and therefore should be dealt with accordingly. There must in reproving be a distinguishing between sins and sins; some are more gross and heinous in their nature, or in the manner of their commission, with openness and boldness, to the greater dishonor of God and danger and hurt to men: and between sinners and sinners; some are of a more tender and tractable temper, apter to be wrought on by gentleness, and to be sunk and discouraged by too much roughness and severity; others are more hardy and stubborn, and need more cutting language to beget in them remorse and shame. Wisdom therefore is requisite to temper and manage reproofs aright, as may be most likely to do good. Jude 1:22, 23, Of some have compassion, making a difference; and others save with fear, pulling them out of the fire. The Cretans' sins and corruptions were many, great, and habitual; therefore they must be rebuked sharply. But that such direction might not be misconstrued,
5. Here is the end of it noted: That they may be sound in the faith (Titus 1:14), not giving heed to Jewish fables, and commandments of men, that turn from the truth; that is, that they may be and show themselves truly and effectually changed from such evil tempers and manners as those Cretans in their natural state lived in, and may not adhere to nor regard (as some who were converted might be too ready to do) the Jewish traditions and the superstitions of the Pharisees, which would be apt to make them disrelish the gospel, and the sound and wholesome truths of it. Observe,
(1.) The sharpest reproofs must aim at the good of the reproved: they must not be of malice, nor hatred, nor ill-will, but of love; not to gratify pride, passion, nor any evil affection in the reprover, but to reclaim and reform the erroneous and the guilty.
(2.) Soundness in the faith is most desirable and necessary. This is the soul's health and vigor, pleasing to God, comfortable to the Christian, and what makes ready to be cheerful and constant in duty.
(3.) A special means to soundness in the faith is to turn away the ear from fables and the fancies of men (1Tim. 1:4): Neither give heed to fables and endless genealogies, that minister questions rather than godly edifying, which is in faith. So 1Tim. 4:7, Refuse profane and old wives' fables, and exercise thyself rather to godliness. Fancies and devices of men in the worship of God are contrary to truth and piety. Jewish ceremonies and rites, that were at first divine appointments, the substance having come and their season and use being over, are now but unwarranted commands of men, which not only stand not with, but turn from. The truth, the pure gospel truth and spiritual worship, set up by Christ instead of that bodily service under the law.
(4.) A fearful judgment it is to be turned away from the truth, to leave Christ for Moses, the spiritual worship of the gospel for the carnal ordinances of the law, or the true divine institutions and precepts for human inventions and appointments. Who hath bewitched you (said Paul to the Galatians, Gal. 3:1, 3) that you should not obey the truth? Having begun in the Spirit, are you made perfect by the flesh? Thus having shown the end of sharply reproving the corrupt and vicious Cretans, that they might be sound in the faith, and not heed Jewish fables and commands of men,
6. He gives the reasons of this, from the liberty we have by the gospel from legal observances, and the evil and mischief of a Jewish spirit under the Christian dispensation in the last two verses. To good Christians that are sound in the faith and thereby purified all things are pure. Meats and drinks, and such things as were forbidden under the law (the observances of which some still maintain), in these there is now no such distinction, all are pure (lawful and free in their use), but to those that are defiled and unbelieving nothing is pure; things lawful and good they abuse and turn to sin; they suck poison out of that from which others draw sweetness; their mind and conscience, those leading faculties, being defiled, a taint is communicated to all they do. The sacrifice of the wicked is an abomination to the Lord, Pro. 15:8. and Pro. 21:4, the ploughing of the wicked is sin, not in itself, but as done by him; the carnality of the mind and heart mars all the labor of the hand.
Objection. But are not these judaizers (as you call them) men who profess religion, and speak well of God, and Christ, and righteousness of life, and should they be so severely taxed? Answer, They profess that they know God; but in works they deny him, being abominable, and disobedient, and to every good work reprobate, Titus 1:16. There are many who in word and tongue profess to know God, and yet in their lives and conversations deny and reject him; their practice is a contradiction to their profession. They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: with their mouth they show much love, but their heart goes after their covetousness, Eze. 33:31. Being abominable, and disobedient, and to every good work reprobate. The apostle, instructing Titus to rebuke sharply, does himself rebuke sharply; he gives them very hard words, yet doubtless no harder than their case warranted and their need required. Being abominable - bdeluktoi, deserving that God and good men should turn away their eyes from them as nauseous and offensive. And disobedient - apeitheis, unpersuadable and unbelieving. They might do divers things; but it was not the obedience of faith, nor what was commanded, or short of the command. To every good work reprobate, (They profess that they know God, but in works deny him, being abominable and disobedient, and to every good work reprobate. ) without skill or judgment to do any thing aright. See the miserable condition of hypocrites, such as have a form of godliness, but without the power; yet let us not be so ready to fix this charge on others as careful that it agree not to ourselves, that there be not in us an evil heart of unbelief, in departing from the living God; but that we be sincere and without offence till the day of Christ, being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God, Phi. 1:10, 11.
We have sauté to show many avenues for our learning of God’s requirements for our leadership by opening up some of the hidden things. Now we’ll take what we’ve learned to the Knowledge of the Mysteries.
2Corinthians 5:18-21 All this is from God, who through Christ reconciled us to himself and gave to us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
For many this will be a door opener and maybe their redemption which leads to salvation that said please read and take to heart the following simple prayer of faith. Then if you agree with it repeat it from the heart in agreement with it.
The Simplicity of Redemption
Taken from: “The Way to Divine Knowledge” by William Law (1686-1761)
Take only the gospel (That’s found in Romans through Philemon, for the mysteries of God which is known as the Gospel of God’s Grace opens to us His redemption leading to our salvation.) into your hands; deny yourself; renounce the lusts of the flesh; set your affections on things above; call upon God for His Holy Spirit; walk by faith, and not by sight; adore the holy Deity of Father, Son, and Holy Spirit, in whose image and likeness you were at first created; and in whose name and power you have been baptized, to be again the living likeness, and holy habitation, of His life, and light, and Holy Spirit.
Look up to Christ, as your redeemer, your regenerator, your second Adam; look at Him, as truly He is, the wisdom and power of God, sitting at His right hand in heaven, giving forth gifts unto men; governing, sanctifying, teaching, and enlightening with His Holy Spirit, all those that are spiritually-minded; who live in faith, and hope, and prayer, to be redeemed from the nature and power of this evil world. Follow but this simple, plain spirit of the gospel, loving God with all your heart, and your neighbor as yourself; and then you are Christ's disciple, and have His authority to let the dead bury their dead.
God is a spirit, in whom you live and move and have your being; and He stays not till you are a great scholar, but till you turn from evil, and love goodness, to manifest His holy presence, power, and life, within you. It is the love of goodness, that must do all for you; this is the art of arts; and when this is the ruling spirit of your heart, then Father, Son, and Holy Spirit, will come to you, and make their abode with you, and lead you into all truth.
In all that has thusly been revealed we’ve not touched on the meek or for that matter humility especially that which our Master showed. For that reason we’ll add some of His examples here.
Matthew 5:5 Jesus said "Blessed are the meek, for they shall inherit the earth.”
Matthew 18:1-5 At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? Jesus called a little child unto him, and set him in the midst of them, and said, Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. Whoso shall receive one such little child in my name receives me.”
John 13:5-20 Then he poured water into a basin and began to wash the disciples' feet and to wipe them with the towel that was wrapped around him. He came to Simon Peter, who said to him, "Lord, do you wash my feet?" Jesus answered him, "What I am doing you do not understand now, but afterward you will understand." Peter said to him, "You shall never wash my feet." Jesus answered him, "If I do not wash you, you have no share with me." Simon Peter said to him, "Lord, not my feet only but also my hands and my head!" Jesus said to him, "The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you." For he knew who was to betray him; that was why he said, "Not all of you are clean." When he had washed their feet and put on his outer garments and resumed his place, he said to them, "Do you understand what I have done to you? You call me Teacher and Lord, and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you also should do just as I have done to you. Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. If you know these things, blessed are you if you do them. I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, 'He who ate my bread has lifted his heel against me.' I am telling you this now, before it takes place, that when it does take place you may believe that I am he. Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me."
Thayer's Definition: humble
1) to make low, bring low
1a) to level, reduce to a plain
1b) metaphorically to bring into a humble condition, reduce to meaner circumstances
1b1) to assign a lower rank or place to
1b2) to abase
1b3) to be ranked below others who are honoured or rewarded
1b4) to humble or abase myself by humble living
1c) to lower, depress
1c1) of one’s soul bring down one’s pride
1c2) to have a modest opinion of one’s self
1c3) to behave in an unassuming manner
1c4) devoid of all haughtiness
Part of Speech: verb
Thayer's Definition: meek (has two meaning or uses)
1) mildness of disposition, gentleness of spirit, meekness
Part of Speech: adjective
Thayer's Definition: meek
1) gentle, mild, meek
Part of Speech: adjective
Now we’ll move on to the Requirements of a Steward and then on to the Calling Out of the Body of Christ and then on to the Revealing of the Lawless which starts the period of the tribulation and as we’ll see takes place just after or at the same time as the calling out. We’ve also passed through the Knowledge of the mysteries and our requirement of having and understanding of them in order to be qualified to fill the office of a servant with then the Stewardship of the secrets. As we moved through the revealing of the mysteries that we as believers are required to understand and we as leaders are to be fully equipped to teach and prove all points by the proper use of the scriptures letting scripture interpret scripture. By our exhortation, edification and strengthening of all new and older believers in their individual walk of faith and their placement within God and He within them to obedience of faith. We’ve also learned that in Christ’s Body that there is not race, ethnicity, rank nor division or any such thing for we are all one in Christ.
All scripture is from the KJV, Weymouth New Testament, American Standard and English Standard Versions of the Bible with some editing for ease of reading and understanding.
With text taken from Matthew Henry's Commentary's, Robertson's Word Pictures, Jamieson, Fausset and Brown's Commentary, Pastor Bob Koekstra, and William Law's writings and other writings found in the public domain.
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