Scintillate, scintillate, globule vivific, Fain would I fathom thy nature specific. Loftily poised in the ether capacious, Strongly resembling a gem carbonaceous.
Sound familiar? Let me translate it for you:
Twinkle, twinkle, little star, How I wonder what you are, Up above the world so high, Like a diamond in the sky.[1]
I read this for you to demonstrate that communication is important. That we communicate is important. But how we communicate can be just as important.
"Communication" is an English word taken from the Latin commūnicāre, which means "to share.") Wikepedia defines "communication" as "the purposeful activity of information exchange between two or more participants in order to convey or receive the intended meanings through a shared system of signs and semiotic rules."[2] Communication in its most general meaning is sharing information in a way that both parties communicating understand. In 1 Timothy 2 Paul is going to be speaking about two areas of communication.
Toward the end of chapter one
Paul charged Timothy to "wage the good warfare" (1 Timothy 1:18).
Paul used the imagery of being in a war or battle to illustrate what life and
ministry are often like. In any military action communications is of utmost
importance. A headquarters may be able to collect, assess, and direct a proper
response based on information about an opposing force but without the ability
to communicate such information to those in the battle the information becomes
useless.
Communication is essential to those in combat. Communications between those at headquarters and those
in the field determine the efficiency and effectiveness of the armed force; the
boots on the ground. Without good communications a military force's battle plan
and strategy would degenerate into chaos. Without good communication on the
battlefield those in authority are unable to communicate tactics, strategy, important
information about troop strength and whether retreat or advancement are called
for. Communications enables the command structure to be followed.
Communications direct where forces and resources are most strategically and
effectively applied. Communications are not only essential to winning or losing
a battle, they inform of outcome of the battle; victory or defeat. The ability
to communicate is frequently the deciding factor in victory or defeat.
Communication must be clear. In a war communications from headquarters to the field
are coded or made in language that only those who need to know are able to know
what the command instructions are for the battle. If the enemy were to
intercept communications from the ones they are fighting they could focus their
forces and prepare a response more effectively. But sometimes the channels of
communication are jammed or static and communication can't be made. When
communications break down or can't be made for whatever reason then it is like
fighting blind; the soldier is at a great disadvantage. For communications to be clear they must be
understandable and hearable. Clarity and understandability are essential to
good communications.
Communication is an essential ingredient to everyday relationships. In marriage if love is never or seldom communicated
in word or action the relationship breaks apart. If parents and children don't
communicate love to each other their relationships break down. Friendships are
built on and perpetuated with communication. Love holds relationships together
and communication is the means by which we interact and grow in such
relationships. If parents don't instruct their children and children don't
listen to their parental instruction nurture and discipline falter and children
can be put at risk of injury. Businesses without good communication fail. Jobs
don't get done if they aren't adequately explained and communicated.
Communication between people is essential the workings of society.
Communication is also essential to eternal life
related things. "How then shall
they call on Him in whom they have not believed? And how shall they believe in
Him of whom they have not heard? And how shall they hear without a preacher? .
. . So then faith comes by hearing, and hearing by the word of God"
(Romans 10:14 and 17). God our Creator has taken the initiative to communicate
to us as part of His creation. He communicated His love to us by giving His
only Son Jesus for our redemption (John 3:16; Romans 5:8). He has given us His
word as a revealing communication of truth (John 17:17). Jesus is the
embodiment of God's word (John 1:1-18). God's word is His perfect communication
and explanation about our existence, sin, death and life and eternal destiny
(Deut. 29:29; Psalm 119; Isaiah 55; Heb. 1). When we take in God's word it
works in us to make us as we should be (1 Thess. 2:13; 2 Tim. 3:16-17; Hebrews
4:12).
We need the Holy Spirit's translation. When I read the nursery rhyme to open this teaching
you probably didn't know it from the first version cited in unfamiliar form.
But when I cited the rhyme in its well known form you easily understood it. It
helped to have the rhyme translated into
understandable form. Similarly, it's important to understand that on our own we
can't decipher God's word. We need translation help from the Holy Spirit. The Holy Spirit helps us understand the word
of God and He helps us understand God's communications to us in prayer. It is the
Holy Spirit who illuminates and communicates God's truth from His word to us
(John 16:13; 1 Cor. 2:9-14). And it is the Holy Spirit Who helps us communicate
in prayer (cf. Romans 8:26-27). We can receive that help from the Spirit when
we are born again and indwelled by the Holy Spirit (John 3; Romans 8:9-10). If
you can't understand God's word or are having difficulty communicating in
prayer maybe you should consider whether or not the Holy Spirit is in you. Have
you been born again?
Communicating in prayer. God has communicated His love to us through Jesus. He
has communicated His truth in His written word. The Holy Spirit is the great
Agent of communication. He inspires God's word and helps us understand it. But there
is another way the Holy Spirit communicates to us, prayer. Through prayer God speaks to us and we speak to God. Prayer
as a means of communication with God is what Paul turns to now in this second
chapter of 1 Timothy.
Communicating with people. Secondly, Paul speaks about communication between
the boots on the ground; the people
living life in this world and who are a part of His church. Paul speaks to
Timothy about prayer; God's means of communicating with His children. Then Paul
speaks to Timothy about how God's people communicate with each other in church.
There are many ways that people communicate to each other. Paul gives inspired
instruction to Timothy about such communication.
Communication with God through Prayer - 2:1-7
1 Timothy 2 (NKJV)
Therefore I exhort first of all that
supplications, prayers, intercessions, and giving of thanks be made for
all men, 2 for kings and all who are in authority, that we may
lead a quiet and peaceable life in all godliness and reverence. 3 For
this is good and acceptable in the sight of God our Savior, 4 who
desires all men to be saved and to come to the knowledge of the truth. 5 For
there is one God and one Mediator between God and men, the Man
Christ Jesus, 6 who gave Himself a ransom for all, to be
testified in due time, 7 for which I was appointed a preacher
and an apostle—I am speaking the truth in Christ and not lying—a teacher
of the Gentiles in faith and truth.
It
is through prayer that we get our marching orders from God. It is in prayer
that the Spirit guides us and communicates to us. It is when we take God's word
and read it prrayerfully that God speaks to direct us in our life mission.
Whenever
you see "Therefore" in a
passage always ask, "What is 'therefore' there for?" this is a
question of context. "Therefore"
connects what precedes in some way with what follows. In 1 Timothy 1 Paul spoke
of the mission objective of love (1:5). He spoke of the danger of straying from
God's word and getting sidetracked into superficial arguments that end up being
divisive (1:3-4, and 6-7). He spoke of how the law exposes sin (1:7-11). And
then Paul referred to God's glorious solution to the damning sin problem, the
gracious gospel of Jesus Christ. He used his own personal testimony as an
example of how God's grace and gospel of Jesus could save a sinner (1:12-17).
He gives a final charge to Timothy to "wage the good warfare"
(1:18-19). And he closes with a mention of examples of people who had
apparently shipwrecked their faith "Hymenaeus and Alexander" (1:20).
That's the context for what follows in 1 Timothy 2. What precedes chapter two
can be seen as somehow a causal link to what Paul goes on to say.
"Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men. . . ." Based on the context of chapter one it would appear that Paul's exhortation to Timothy for "supplications, prayers and intercessions, and giving of thanks be made for all men" is based on the fact that communicating with God in prayer is the "first of all" response to those straying from faith and those who need to be saved. Maybe after Paul was saved he realized from interacting with those he once persecuted that they had been praying for him their persecutor. If their prayers for him were effectively used by God to save him, then prayers should be offered "for all men."
Prayer is a priority. Paul uses the phrase "first of all" to
communicate that this is a priority in how respond to the issues mentioned in
chapter one. He mentions a fourfold response and each of these responses is a
part of the umbrella term of prayer.
Prayer is supplication. "Supplications" (Greek deesis) means ask, seek, beg.
Supplication is a pouring out of your heart before God. It is throwing yourself
before the Lord and surrendering your circumstances to Him. When Saul who had
not yet become Paul was violently persecuting the church I'm sure there were
many who were supplicating themselves before the Lord in full surrender begging
Him for help. The result? It was Saul's conversion to Paul (Acts 9); the one
through whom the Spirit inspired 14 of the 27 New Testament letters. God
answers our supplications.
Prayer is communication with God. "Prayers" (Greek prosecuche) refers to communications
with God. It also refers to a place
set apart or suited for offering prayer like a synagogue. It could also
refer to a river bank or some outdoor place where a person could get alone with
God or a group could get together in the presence of God. Paul exhorted Timothy
to lead in offering "prayers." That it is plural could refer to a
gathering of more than one person together to pray. It could also refer to
praying more than one prayer for a given situation.
Prayer is intercession. "Intercessions" (Greek enteuxis) refer to meetings,
encounters, a falling in with, meeting with, a coming together, visit, converse
with, or interview. The idea of intercession is meeting with God to discuss circumstances involving people. As an interview we come into the presence of
God and submit our situation before Him and allow
Him to interview us. We don't ever interview God as an interview is
conducted by an authority of someone seeking assistance or a position. God
interviews us. We need Him. He does not need us.
Prayer involves thanksgiving. "Thanksgiving" (Greek eucharistia) means gratitude,
being grateful or thankful. Thanksgiving is an expression of faith and
hope. It expresses faith in God to meet the need or be influential in solving
the issue brought to Him in prayer. It expresses faith for the future or
confident hope for the hand of God in our affairs in response to our prayer. We
pray for God's will to be done (e.g. Mat. 26:36-46; Rom. 12:1-2). His will is
always best. And we thank Him ahead of time that it will be done.
Prayer is to be offered "for all men." Paul says that such prayer is to be offered for all
men. That would include the good, the bad, and even the ugly. Jesus said we
should love our enemies (Luke 6:27-36). Prayer is an expression of love. We
should not withhold our prayers from being offered for any person. We should
bring all people before the Lord in prayer.
2 for kings
and all who are in authority, that we may lead a quiet and peaceable life in
all godliness and reverence.
Prayer is instrumental in peace. Paul specifically identifies "kings and all who
are in authority" as those who we should pray for. We often criticize and
complain about those in government or political position. But do we pray for
them?! If we are praying for those in leadership we shouldn't be complaining
about them. (Not that prayer gives us freedom to complain about them.) Paul
says the consequence of praying for those in authority is "quiet"
(Greek eremos) or tranquility, and "peaceable" (Greek hesychios)
or stability, keeping one's seat,
undistrubed, quiet, or peaceable life.
He also says that such a life condition will be conducive to
"godliness" (Greek eusebeia)
or piety toward God and a good
environment for the gospel. And it will be conducive to
"reverence" (Greek semnotes)
a state of honesty, sanctity, purity,
dignity. These are all wonderful things Paul links to being products of
prayer. If ever there was a time when we needed more of these things it is now.
Let's get praying!
3 For this is
good and acceptable in the sight of God our Savior,
Prayer is good an acceptable to Jesus. "Good" (Greek kalos) means good, morally
good, valuable, virtuous, better, well, worthy. "Acceptable"
(Greek apodektos) means accepted, acceptable, agreeable. Jesus
is God our Savior and prayer for all people is something He sees as good and
valuable. This verse alone should be incentive enough to prayer more.
4 who desires
all men to be saved and to come to the knowledge of the truth.
Prayer is potently involved in the salvation of
people. "God our Savior"
Jesus "desires" (Greek thelo)
delights in, loves, is pleased by the
thought of "all men" being
saved from their sin and coming to a knowledge of the truth. The context here
is Paul exhorting Timothy to pray. Prayer is integral and an important part of
people being saved from sin and coming to know the truth of God.
God desires "all men to be saved." This verse contradicts those who claim that God only
elects some for salvation and others for damnation. God desires "all
men" to be saved. We are His ambassadors to the lost (cf. 2 Cor. 5:14-21).
He pleads with the lost through us in love. How do you represent God? In love?
Concerned that "all" people would be saved from sin and "come to
the knowledge of the truth"?
5 For there
is one God and one Mediator between God and men, the Man Christ
Jesus,
Why pray? "For" is a word that substantiates what is previously said by what is now said after
"for." Why should we pray? Why should we pray in supplication, in
places of prayer, intercession and with thanksgiving? Not only because of the
peace it produces but BECAUSE OF WHO
JESUS IS!
Prayer should focus on the "one God and one
Mediator between God and men, the Man Christ Jesus." Paul asserts that "there is one God."
Christianity does not believe in a "three headed God" as Islam
accuses. In these words the conjunction "and" connects Jesus to being
a part of the "one God" as well as being the "one Mediator
between God and men." The word "Mediator" (Greek mesites) means go between, an internunciator, a reconciler, mediator. As Mediator
Jesus goes to God the Father on behalf of humanity and to humanity as God in
the flesh. Did you know the Bible states Jesus is always praying for us? Jesus
is praying for you and me right now. "Therefore He is also able to save to
the uttermost those who come to God through Him, since He always lives to make
intercession for them" (Heb. 7:25). Jesus is interceding right now for us.
Thank You Jesus!
When
we pray according to Jesus' instruction we direct our prayers to the Father
(Matthew 6:1-15; Luke 11:1-4). We are to pray in the authority of Jesus' name
(John 14:13; 15:16; 16:23). And in our prayers we are to rely on the leading of
the Holy Spirit (Romans 8:26-27; Jude 20).
6 who gave
Himself a ransom for all, to be testified in due time, 7 for
which I was appointed a preacher and an apostle—I am speaking the truth in
Christ and not lying—a teacher of the Gentiles in faith and truth.
Prayer should focus on what Jesus has done on the
cross. Jesus is our Mediating Perfect
Man. Jesus gave Himself as a ransom not
for only a select few but "for all." Because He was "testified
in due time" through prophets, priests, kings, disciples, apostles and the
Holy Scriptures. Prayer should launch from our relationship with God in Christ.
PRAYER SHOULD FLOW FROM THE BLESSINGS WE
HAVE IN JESUS.
Paul
identifies Jesus as the One "who gave
Himself a ransom for all." "Ransom" (Greek antilytron) means a payment, redemption price, what is given in exchange for another to
redeem them. This is a compound word. It only occurs in this New Testament
verse. The Greek preposition anti which
means instead of or in
the place of is put in front of the word lutron which means price. Jesus
Himself used this term to describe His mission of redemption (Matthew 20:28;
Mark 10:45). In the first century lutron was
used to speak of the ransom price to free
to a slave. A ransom is a price paid to secure someone's freedom. Jesus
said that the person who sins is a slave of sin (John 8:34). Paul also spoke of
the slavery of sin (Romans 6:6, 15). Jesus came to set those enslaved to sin
free (John 8:31-34). The way Jesus frees us from sin is not by paying the devil to let us free. Jesus pays the just ransom
price to free those from the just sentence of penalty for our sinful crimes
against God. So in effect the imagery
is that Jesus is paying the just penalty under the Law of God that is required to
free sinners from the penalty of their sin.
Jesus
said applying His truth to our lives would set us free from the talons of sin
(John 8:31-34). Paul said that our only responsibility in this liberation from
sin is to choose whether or not we will obey sin or Jesus. We are enslaved to
whatever or Whomever we present ourselves (Romans 6:15-23). Our choices in life
determine to what or who we will be enslaved or serve.
Jesus
paid the ransom price to free those enslaved under the law because of the guilt
of their sin. He did this "for
all." Jesus' paid this ransom not
merely for a select few but in a way that the benefits of His redemptive
cross work could be accessible and available to "all" who would trust
Him as Savior.
In 1193, the English King Richard I,
also known as Richard the Lionheart, was returning from leading a Crusade to the Holy Land. As he returned through
Europe, Leopold V captured him in
Austria. The Holy Roman Emperor demanded a ransom for Richard's release. The price was to be 150,000 marks,
equal to three tons of silver. This was an enormous
ransom demand. But the people of England so loved their king they submitted to extra taxation, and many nobles donated
their fortunes for Richard's release. After many
months, the money was raised and King Richard returned to England. That's where
we get the expression, "a king's
ransom."
But to us, the term "a King's ransom" could better be applied to the tremendous price Jesus, the King of Kings paid for our sins on the cross. This King wasn't being ransomed; He paid the ransom so we can be set free. It is the most expensive ransom in the history of mankind.
In another story that came from the Crusades, Norman Lord Grimbald de Pauncefort was captured by the [Muslim] Saracens. When asked the ransom price for his release the Turkish prince demanded the severed right hand of de Pauncefort's young bride, Eleanor. In a tremendous act of courage and sacrifice, Lady Eleanor complied, and had her left hand amputated and sent to ransom her husband.
In a sense, that's what Jesus did for you, but He didn't just give His hand--He gave His life.[3]
But to us, the term "a King's ransom" could better be applied to the tremendous price Jesus, the King of Kings paid for our sins on the cross. This King wasn't being ransomed; He paid the ransom so we can be set free. It is the most expensive ransom in the history of mankind.
In another story that came from the Crusades, Norman Lord Grimbald de Pauncefort was captured by the [Muslim] Saracens. When asked the ransom price for his release the Turkish prince demanded the severed right hand of de Pauncefort's young bride, Eleanor. In a tremendous act of courage and sacrifice, Lady Eleanor complied, and had her left hand amputated and sent to ransom her husband.
In a sense, that's what Jesus did for you, but He didn't just give His hand--He gave His life.[3]
The
message of Jesus as our Ransom Payer is what Paul was appointed by God to
broadcast to the world as a preacher, apostle and teacher. This proclamation
begins in prayer and flows from prayer to a lost world. That is our calling too
for God desires "all" to be saved from their sin.
All
of what Jesus has accomplished on the cross and made available to us all should
be in view when we pray. We fall before God in supplication, prayer and
intercession for others based on what Jesus has done for us and what we hope
and pray others will come to experience too. Prayer helps us appreciate Jesus.
Prayer helps us keep our focus where it needs to be, on Jesus. And prayer for
others is where evangelism begins.
E.M.
Bounds, a praying preacher of the past commented:
“Defeat awaits a non-praying church.
Success is sure to follow a church given to much prayer. The supernatural element in the church, without which it
must fail, comes only through prayer . .
. . As often as God manifested His power in Scriptural times in working wonders through prayer, He has not
left Himself without witness in modern times. Prayer brings the Holy Spirit upon men today in answer to
importunate, continued prayer just as it
did before Pentecost. The wonders of prayer have not ceased.” [4]
Have
these seven verses awakened you about the importance of prayer? It would not be
wrong to look at our world and the too often prayerless church and see a
correlation between the decadence and depravity in our world today and such
prayerlessness. We need to pray. Pastor, we need to pray. Christian, we need to
pray. God calls all Christians to pray for all people everywhere. So right now,
pray!
Communicating with People in the
Church
Now
Paul moves from our communication with God in prayer to our communication with
other believers in the church. Once we receive our mission directive from the
Lord in prayer, we need to communicate that mission instruction to others on
the battle lines with us. We share with others what God has relayed to us in
prayer.
It
should be mentioned that part of what follows is not a popular portion of
scripture. Part of what follows runs against the grain of the spirit of the
world today. This is in part due to a rebellion against roles in the sexes
which are equated as prejudicial. And it is in part to misinterpretations of
the passage which has indeed led to discrimination. But whatever the response
or feelings toward the following passage we
do not have the right or luxury to pick and choose or overlook and ignore some
passages of scripture to proclaim. When Paul gave his farewell to the
Ephesian elders he said in part, "For I have not shunned to declare to you
the whole counsel of God" (Acts 20:27). That should be the objective
mission statement of every pastor/teacher of God's church. We may not initially
understand or agree with scripture because it cuts against and contradicts the
trends of the world. But God's word is rooted in His eternal truth and wisdom.
"Forever, O LORD, Your word is settled in heaven" (Psalm 119:89). Our
job is to rightly interpret it (2 Tim. 2:15) and minister it to others (Acts
6:4; 2 Tim. 3:16-17), all of it, and
let the Holy Spirit direct us in the process.
8 I desire
therefore that the men pray everywhere, lifting up holy hands, without wrath
and doubting;
Paul
again uses the word "therefore" and connects his word on prayer to
how it should be implemented. His "desire" (Greek boulomai) or willful intention is that "men pray everywhere." This is
similar to Paul's exhortation to the Thessalonians to "pray without
ceasing" (1 Thess. 5:17). Paul wants a proliferation of prayer among God's
people. He speaks of people
"lifting up holy hands" as they pray everywhere. There is room for
expression in our prayers. Are you embarrassed to lift your hands when you pray
or worship? Don't be. Pray everywhere you go and don't be afraid to lift and
hand when you're praying.
But
Paul adds that this constant prayer should not include "wrath" (Greek
orge) or outbursts of rage, violent
passion, anger, or vengeance. And such prayer should not be infected with
"doubting" (Greek dialogismos)
or inner debating, disputing, or doubt. Jesus
said, "Therefore I say to
you, whatever things you ask when you pray, believe that you receive them, and
you will have them" (Mark 11:24).
James was inspired to write that if we ask for wisdom and doubt we will be like
a double minded person who is like a storm tossed ship adrift at sea (James
1:5-7).
9 in like
manner also,
Paul
includes the women in this call to prayer as he transitions to address them
with the words "in like manner also." Paul has just spoken about his
desire that men pray everywhere lifting up their holy hands to God in worship.
He has exhorted them not to be uncontrolled and faithless. He is evidently
speaking of the gathering of the church together. This is an important context
to be aware of as we continue to consider his words to women. They are in
church praying together and worshipping.
that the women adorn themselves in
modest apparel, with propriety and moderation, not with braided hair or gold or
pearls or costly clothing, 10 but, which is proper for women
professing godliness, with good works.
Communicating by attire. In the church, as the men and women of the
congregation gather to pray and worship the
focus should be on Jesus (2:5-6). While the presence of Jesus is manifested
by the Holy Spirit, He is not seen and
therefore the danger arises that what is
seen become a form of distraction from Jesus as the congregation gathers. Don't let your dress distract from Jesus.
In
the church women are to dress modestly. "Modest" (Greek kosmios) means well arranged, orderly as opposed to unkempt, respectable, virtuously,
modest, not showy or drawing attention to yourself. "Propriety"
(Greek aidos) means bashfulness towards men, as in the sight of
God with reverence. "Moderation" (Greek sophrosyne) means soundness
of mind, sanely, self-controlled, sober. These are the attire attitudes that women should have when they should keep in
mind when dressing. Paul mentions "not with braided hair or gold or pearls
or costly clothing." Some of this must be translated by the Spirit for us
into today's culture. While the principles of modesty, propriety, and
moderation are constant over time, the methods of fulfilling these in how we
put ourselves together changes. In Paul's day braided hair was a fashion
statement that apparently went beyond the three principles of dress he speaks
of. Jewelry can be a fashion statement that communicates worldliness. But a
gold ring can also communicate that one is married and not available. One
commentator explains:
The negatives are more explicit.
They are (1) braided hair, (2) gold and pearls, and (3) expensive clothes. All three of these relate to the customs of
the first-century church. Some women
spent hours preparing their long hair in highly fashionable styles, fastening their plaits with ribbons and brightly
colored bows. Rich women would interweave gold, silver, and pearls in their hairstyles. It is very likely
that expensive clothes were outlandish
in style and color, drawing undue attention to the wearer.[5]
We
have to follow the leading of the Spirit in these areas. Those women who are
mature in the Lord should counsel those who are new or less mature in the Lord
(Titus 2:2-5).
The
bottom line in this area is women should dress in a way that is "proper
for women professing godliness, with good works." In other words, dress
and conduct yourself in a way that wouldn't cause you to blush in the
presence of Jesus or one of His people.
11 Let a woman
learn in silence with all submission.
Communicating in an orderly way in church. It's important to keep the context of communication in
the church in sight when considering these inspired words of Paul. And it's
important to be able to picture in one's mind the church assembly in Paul's day
as opposed to our day. Today men and women sit together in church. In Paul's
day, because they came from a synagogue system that separated men from women in
the congregation, and because in the early church this tradition was followed,
it created some problems.
The
gospel and Christianity brought a newfound sense of equality to women. The
gospel of Jesus was a great equalizer.
"There is neither Jew nor Greek, there is neither slave nor free, there is
neither male nor female; for you are all one in Christ Jesus" (Gal. 3:28).
Women were no longer second class citizens. Women now had access to Jesus and
His word. They were hungry to grow in their relationship with Jesus.
But
this led to an adjustment problem. Wives seated on the other side of the church
from their husbands were standing and interrupting the services by asking their
husbands explain something they did not understand. This disrupted the necessary order of the
church services (e.g. 1 Cor. 14:33 and 40). They were creating a situation
where two conversations were competing; God to the people versus wives to their
husbands. It created confusion and disruption in the church.
The
word "silence" (Greek hesychia)
means desistence from bustle. One
commentator explains:
The word, hēsychia, translated “quietness” in 1 Timothy 2:11 and silent in verse
12, does not mean complete silence or no
talking. It is clearly used elsewhere (Acts 22:2; 2 Thess. 3:12) to mean “settled down,
undisturbed, not unruly.” A different word (sigaō)
means “to be silent, to say nothing”
(cf. Luke 18:39; 1 Cor. 14:34).[6]
Paul is
speaking in regards to the orderliness of congregational meetings. Meetings
should not be disruptive but peaceful; conducive to good communication between
God and people.
"Submission"
(Greek hypotage) means subordination, subject to. To the
Ephesians Paul said we should be submitted to one another (Ephesians 5:21).
Jesus submitted Himself to the Father even though He was equal with the Father.
Submission to authority is a Christ-like attribute. Jesus was not less than the
Father because He submitted to His authority. He submitted to model humility
and if we are going to walk as He walked we all need to have a spirit of
submission to authority.
Submission
is not a welcomed word since the social revolution which began in the 1960s.
But submission to authority is important when fighting a battle. Warren Wiersbe
comments:
"Anyone who has served in the
armed forces knows that 'rank' has to do with order and authority, not with value or ability. . . . Just as an army would
be in confusion if there were no levels
of authority, so society would be in chaos without submission."[7]
Without
submission to authority there is anarchy. Wars cannot be won without a chain of
command which involves proper submission to authority.
Bible
Teacher David Gudzik makes some observations and comments in terms of relating
these verses to today's culture:
The strength of Paul's wording here makes it
challenging to obey this command in today's society.
Since the 1970's, our culture has rejected the idea that there may be different
roles for men and women in the
home, in the professional world, or in the church.
In this text (among others),
the Holy Spirit clearly says there is a difference in roles.
But the cultural challenge must be
seen in its true context - not just a struggle between men and women, but as a struggle with the issue of authority in
general. Since the 1960's, there has
been a massive change in the way we see and accept authority.
. . . . There are not many who would
say that these changes have been good. Generally, people do not feel safer and there is less
confidence in the culture. Television and other entertainment get worse and worse. In fact, our society is
presently in, and rushing towards,
complete anarchy - the state where no authority is accepted, and the only thing
that matters is what one wants
to do.
It is fair to describe our present
moral state as one of anarchy. There is no moral authority in our culture. When it comes to morality, the
only thing that matters is what one wants to do.
And in a civil sense, many neighborhoods in our nation are given over to
anarchy. The government's
authority is not accepted in gang-infested portions of our cities. The only thing that matters is what one wants
to do.
We must see the broader attack on
authority as a direct Satanic strategy to destroy our society and millions of individual lives. He is accomplishing
this with two main attacks. First,
the corruption of authority; second, the rejection of authority.
This idea of authority and
submission to authority are so important to God that they are part of His very being. The First Person of
the Holy Trinity is called the Father; the Second Person of the Holy Trinity is called the Son.
Inherent in those titles is a relationship
of authority and submission to authority. The Father exercises authority over the Son, and the Son submits to the
Father's authority - and this is in the very nature and being of God. Our failure to exercise
Biblical authority, and our failure to submit to Biblical authority, isn't just wrong and sad - it sins
against the very nature of God. 1 Samuel
15:23 speaks to this same principle: For
rebellion is as the sin of witchcraft. [8]
12 And I do not
permit a woman to teach or to have authority over a man, but to be in silence.
Communicating the teaching of God's word. Paul now addresses an aspect of the communication of
the teaching of God's word in the church.
Let us be reminded that Paul is speaking in particular of roles in the church and not roles is society.
If we try to apply these words in society as a whole we will find very quickly,
especially in our day, that they do not apply, (and we will likely be hit with
an anti-gender-discrimination lawsuit!) In the secular world there are many
situations where women teach and have authority over men. There is nothing wrong
Biblically with having a women president, government official, doctor, teacher,
etc. Women in the secular world are free to be in positions of authority over
men and to teach men.
But
there are roles in the church and they do involve restrictions as per gender. Paul
speaks very clearly and unmistakably here that "I do not permit a woman to
teach or to have authority over a man, but to be in silence." This is his
word to those in the church. To
"teach" (Greek didasko) means to
teach, hold discourse with people to instruct them, deliver didactic
discourses. "Authority"
(Greek authenteo) means to
usurp authority, taking authority not properly delegated, to domineer, abuse
properly delegated authority, or to have authority of any sort.
This
prohibition against women teaching or having authority specifically pertains to
being "over a man." Therefore it is a limited not complete prohibition. Paul doesn't forbid women from
any kind of teaching period, he prohibits them from teaching men. He doesn't
prohibit women from having any authority period, he simply prohibits women from
having authority "over a man,"
This
prohibition of women teaching or having authority over men may be rooted in the
curse sin incurred on women by Eve's sin. God pronounced to Eve the
representative women that "your desire shall be for your husband, and he shall rule over you"
(Gen. 3:16). The "desire" of the curse has to do with mans "rule
over you." "Desire" (Hebrew suqa) means stretching
out after, longing for; desire; craving.
"Rule" (Hebrew masal)
means to rule, have dominion over, reign
over, have power over, govern. This curse speaks of the consequence of sin
perpetuated in the sinful nature of women that will have some specific focus on
dealing with authority. This is an area that apparently women will have
particular difficulty dealing with. Perhaps this is why Paul specifies wives
are to submit to their own husbands in the home (Eph. 5:22). And it may be why
Paul specifies in the church a woman is not to have authority over a man.
Going
beyond this passage in the Bible we find that the overwhelming evidence of
scripture supports Paul's prohibition for women as teachers and having
authority over men. If we look at the Bible as a whole we find that of the 66
books only two are named for women, Ruth and Esther. There is no clear evidence
that any of the inspired human authors were women (though it may be possible
that Ruth and Esther were written by the hand of a woman). In the Old Testament
while there are prominent women mentioned (e.g. Sarah, Rebecca, and Rachel,
Rehab) there is only one female judge Deborah and Queen Esther who could be
said to be in a position of authority righteously.
In
the New Testament Jesus, who came to fulfill and more clearly explain the Law
and denounce traditions that contradicted God's word (Mat. 15; Mark 7) allowed
women to be among his support team but did not select any women to be an
apostle. None of the 27 New Testament books are named by women or are written
by women.
When
we look at the New Testament we see that while Priscilla may have been involved
in clarifying the gospel way to Apollos she is mentioned alongside Aquila her
husband and would likely have been under his authority (Acts 18:24-28). Philip
did have seven daughters who were prophetesses (Acts 21:8-9). And there is
evidence of one deaconess in the New Testament (Romans 16:1). Paul refers to
Euodia and Syntyche as co-laborers in the cause of Christ (Philippians 4:2-3). But
these still do not clearly portray women as teaching or having authority over
men.
While there are tremendously used women of
faith in the Bible (e.g. Sarah - Gen. 12:5ff.; Zipporah Moses' wife - Exodus
4:24-26; Deborah - Judges 4; Abigail - 1 Sam. 25; Mary the birth mother of
Jesus - Luke 1 and 2; Mary and Martha - Luke 10; Mary Magdalene - Luke 8:2)
there are a great host of women of a darker and less holy character (e.g. carnal
Sarah - Gen. 16; Lot's wife - Gen. 19:26; Potiphar's wife - Gen. 37:7-20; Delilah
- Judges 16:4-20; the witch of Endor - 1 Samuel 28; Jezebel - 1 Kings 16:31;
21:25; Athaliah - 2 Chron. 22:10; Gomer - Hosea 1-2; Herodias - Mat. 14:1-11;
Jezebel of Thyatira - Rev. 2:20-21).
In
society the trend for years is to eliminate the idea of roles for men and women
and to minimize the differences between men and women in general. Society is
moving toward a genderless society. We see this is the promotion of the
feminizing of men and the masculinity of women.
The
Bible does not teach a general submission of women to men. It speaks of women
submitting to their own husband (Eph. 5:22). And it speaks of a women
submitting to church authority. The Bible does not teach that every woman in
the church is to be subject to every man in the church. Women and men are to
submit to church authority and leadership.
The
failure of men to lead in the home and in church has created an environment
where women oftentimes feel compelled to take authority in order for family and
church to function. But this situation should not be used to ignore a portion
of God's word. Husbands at home and men in the church need to step up and serve
as God ordains them to serve.
And
it is possible for women to teach in the church, if they are willing to do so
under the authority of the church leadership. Women can teach women and
children. But since teaching is integral to being a pastor in the church and
the church contains men Paul's statement would preclude the idea of women
pastors.
13 For Adam was
formed first, then Eve. 14 And Adam was not deceived, but the
woman being deceived, fell into transgression.
Paul's
words to women in the church about their attire should be translated into
contemporary culture. He was speaking from his contemporary cultural context.
But when it comes to a woman teaching or having authority over a man in the
church Paul bases his position on scriptural fact. His basis for women not
teaching or having authority over a man are twofold.
The first command was given to man. In Genesis 2:16-17 the first command from God was
given to the man Adam. Eve was not formed yet when this command from God to Adam
was given. Genesis 2:21-25 states Eve, a woman, was formed from man. Paul notes
this and says this formation gives the man precedence in authority.
The first one deceived was a woman. While God's command was given to Adam and not Eve, and
Adam was apparently delinquent in passing on God's prohibition effectively to
Eve, it was Eve who was deceived. The
serpent attacked humanity through the woman. The woman was the first sinner.
Adam may have been with her and he may have failed to step up to prevent her
taking the forbidden fruit, but it was Eve who "fell into
transgression." This first sin of the woman Eve is what scripture
emphasizes. We can speculate on blame, (Adam and Eve later did - Genesis 3:12
and 13), but the truth of the matter is that the woman is the one who
transgressed first.
To
conclude Bible teacher Jon Courson comments:
“Eat of the tree of the
knowledge of good and evil, and your eyes will be opened. You’ll be like God,” Satan promised Eve (see Genesis
3:5). Thus, Eve was deceived not by a desire
to do something illicit, but by a desire to be godly. I firmly believe women have an innate
desire to be spiritual. They want to extract all they can from Scripture. They want to know what it really means to worship.
They want their eyes to be opened, to know how
to be lovers of God. Satan took advantage of this, and the woman was thereby deceived. Therefore, it is men who are
to instruct the church in doctrine.
15 Nevertheless
she will be saved in childbearing if they continue in faith, love, and
holiness, with self-control.
What's a
woman to do then? This verse is considered by many to be the most difficult of
the Pastoral Epistles. The word "saved" (Greek sodzo) means saved, do well,
be made whole. This is a word that is used in some contexts to refer to
eternal salvation. But Paul, who is so clear in his presentation of the gospel
of grace (e.g. Romans 1-8; Gal. 1-3; Eph. 2) is not likely doing a flip flop on
how women can be saved. Childbearing is hard work and to make it a means of
salvation is to reduce salvation to a work and that contradicts scripture. This
cannot be the meaning of what Paul is saying here.
Instead it
would appear that "saved" is being used by Paul in a more general be made whole sense. In other words,
women will find their greatest joy and fulfillment in family. Jon Courson
provides an insightful comment on this verse's meaning saying:
The Greek word sozo, or “saved,” meaning “the full orb of God’s blessing”—that
women will be “saved in
childbearing”—does not refer only to the fact that they won’t die bearing children, but that they will
experience the full orb of God’s blessing in raising children. Although there are exceptions, although there are
women who are uniquely called to separate
themselves for service to the Lord, the rule of thumb for the church is that women are to pour themselves into
their kids, for there they will find their greatest blessing.
If a woman must work, she should
carefully make her job selection in such a way that her job does not in any way pull her emotions or her energy
away from her family. You see, Moms,
by the time people come to me as a pastor, they’ve usually been beaten up by
life. Moms, on the other hand, have
the opportunity to love and shape fresh, new lives that haven’t been messed up by the world. This is not a popular
position. But look at our culture. We’re
paying the price for turning away from these very simple and basic premises. Everyone is trying to figure out why
our kids have gone so awry. But God has already
told us: Men should lead the church. Women should lead the kids.
So, too, as the bride of Christ,
where will I also be saved? Where will I most fully experience God’s blessing? In child-bearing. There is no
joy like that of seeing someone born
again. That’s why Jesus said when one sinner comes into the kingdom, there’s a party in heaven (Luke 15:10).
Has it been a while since you shared
the Lord with someone? If you haven’t led someone to Jesus, you’re missing out, for all of us will discover
that the full orb of salvation is, indeed,
found in seeing other folks born again.[9]
[1]
Source Unknown - http://www.sermonillustrations.com/a-z/c/communication.htm
[2] https://en.wikipedia.org/wiki/Communication
[3] http://www.sermoncentral.com/illustrations/sermon-illustration-sermon-central-staff-stories-salvation-81384.asp
[6]
Litfin, A. D. (1985). 1 Timothy. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An
Exposition of the Scriptures (Vol. 2, p. 735). Wheaton, IL: Victor Books.
[7] http://www.studylight.org/commentaries/guz/view.cgi?bk=53&ch=2
[8] http://www.studylight.org/commentaries/guz/view.cgi?bk=53&ch=2
[9]
Courson, J. (2003). Jon Courson’s
Application Commentary (p. 1377). Nashville, TN: Thomas Nelson.
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