Interpretive Study of 1Timothy 1-3

Epistle theme: Godly Leadership - Take Heed unto the Doctrine

God's Way to Study His Word:

In 2Timothy 2:15 we read: Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. The true definition of the word dividing is: 'a Mathematical function whereby we separate pre-defined units according to a precise procedure which produces a precise result'. However, while most people understand that 'there is one interpretation but many applications of the word of God', they fail to separate the procedures of each. And, as a result, they fail to separate the 'one interpretation of the word of God' from the 'many applications of the word of God'. This leads to many errors which people blame on the perfect word of God instead of their using the wrong procedure.

The result, of men using the wrong way, is that men claim that there are errors and conflicts in God's word. In Isaiah 28, God tells us how to understand His word. In addition, God preserved the message of His word; He preserves every word of His sentences; and God preserves every punctuation mark (jot and title) of His sentences. Therefore, God preserved what He wanted us to understand and God told us how to understand His word so that we have no errors and no conflicts. Unfortunately, for at least one hundred and fifty (150) yeare, men have been taught to use the wrong way to interpret God's word instead of using God's way.

In Isaiah 55:9 we are told For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Thus, God warns us that our ways are wrong and that using God's way produces better results, which have no errors and no conflicts.

In addition, 1Corinthians 2:14 tells us: But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. Therefore, we can not properly understand the spiritual word of God using man's way. We must use God's way to understand God's preserved word of God. And, the basics of God's way is to understand His preserved word of God using the sentence format and true Biblical definitions for Bible words.

This Study follows the Biblical Way to understand God's Word. It applies precepts ('truths that never change for any circumstance'). It then goes through the epistle sentence-upon-sentence (line upon line [Isaiah 28 ]). This is different from the ways of men which use verse-upon-verse or some other method which generates errors. God's sentence-upon-sentence method also pays attention to what 'the word of God' tells us that God preserved, which are the true Biblical meanings of words and the Biblical usage of punctuation. (These two are the components of sentences and do not give us verses.) the 'the word of God' tells us that God preserved punctuation (one jot or one tittle) in Matthew 5:18 and Luke 16:17. And 'the word of God' tells us that God preserved every word when he wrote: Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God (Deuteronomy 8:3; Matthew 4:4 and Luke 4:4).

The summary of the epistle comes from the summary of each chapter and each chapter summary within that book. Every chapter summary comes from the summary of each sentence within that chapter. And, the sentence summaries come from analysis using the punctuation and true word definitions, as already explained. As a result, we have what God literally had written and see that there are no conflicts even when we consider the smallest part of a sentence compared to the entire Bible book. God is consistent from the start of a Bible book to the end and is consistent in His doctrines and word definitions across the entire Bible. What we have is an integrated whole (single) message, with no errors and no conflicts. This particular book Study is part of a detailed analysis of the entire New Testament which shows this truth.

Other than cults, all claims of errors and conflicts are based upon the New Testament. This Study is part of a series which interprets the preserved word of God using God's way and proving that there are no errors, nor any conflicts, if we obey God and use His way to interpret His word. And, this series concentrates on the New Testament, since that is the basis of these lies about the perfect word of God.

I have read, or at least skimmed, every book which has been written in the last hundred and fifty (150) years and which claims to teach people how to study and understand the word of God. In every case, they use a method which comes from man and do not use God's way (Isaiah 55:8) to study and understand the word of God. And, while there are variations from one man-written method to another man-written method, every one of them ends up with problems. The end result of those problems is that people blame God's perfect word for their own problems and either turn to a man-written 'bible' or skip verses. (By skipping the interpretation of certain verses, they can hide the conflict which their method has produced.)

Now, many people find that the Detail Studies to be overwhelming because they have everything required to prove that there are NO errors in the perfect word of God. This summary level is easier to understand for most people. At the same time, if someone has an argument with what is presented here, the matching Detail Study provides all of the proof required in order to show that what is here matches exactly what God wrote in His word. Again, this is not a matter of my opinion versus their opinion. I have over thirty (30) years’ experience as a professional Systems Analyst with an international reputation for accuracy in how to prove things. And, this series of books are the result of using recognized methods of analysis to prove what God actually wrote. This series does not present a religious opinion. Therefore, a religious opinion, which was arrived at from using wrong methods, is not superior to a true analysis of what God wrote.

People have looked for over twenty (20) years and failed to find any other work that covers everything this series cover. In addition, no one has found any other work which covers the level of detail found in the Detail Studies. Further, the Detail Studies literally have several million Bible references to support the interpretation provided and to show that the perfect word of God is consistent all across it for word definitions and doctrines. Again, no one has found any other work which has this quantity of Bible references supporting what is presented. I do not write this to brag but to inform the reader the depth of study which supports what is presented in this series.

Let any who disagree show their method and the results of their method and try to explain how their method, which produces errors, is greater that God's way which produces no errors and no conflicts.

Overview of 1Timothy

Theme: Godly Leadership: Take Heed unto the Doctrine

Click on the following links to jump to a chapter within this study: Chapter 1, Chapter 2, Chapter 3, Chapter 4, Chapter 5, Chapter 6, God.

Many people have written all kinds of commentaries on this epistle. You can find many disagreements between these commentaries. The commentaries that teach doctrinal error ignore the context as they try to justify their doctrine. Such action is motivated by devils and the resulting doctrinal error can bring the judgment of God upon His people instead of the blessings that God wants to give. 1John 4:1 tells us Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.. The commentaries which do base their comments upon what is actually written, with consideration of context and proper methods of interpretation, will agree on doctrine even while presenting different views of that doctrine.

Paul wrote three pastoral epistles: Titus, 1Timothy and 2Timothy. Titus is the pastor's basic job description and tells him how to use sound doctrine to cause saved people to produce good works. In the Bible, good is defined as: 'what comes from God'. Thus, the pastor is to get God's people to do Godly works and he is to use sound doctrine to accomplish this. 1Timothy defines sound doctrine. 2Timothy warns that people within the church and outside of the church will turn against sound doctrine to fables. They will be motivated by fleshly lusts, the wisdom of this world (1Corinthians 1-3) and doctrines of devils (2Timothy 4:1). With this context of other epistles in mind, we can now look at the details of this particular epistle.

The phrase Sound Doctrine can be said to have a simple Biblical definition of 'God's way to teach spiritual truths so that God's people doe the work to build God's kingdom on this Earth and, thereby, obtain God's character as their own character'.

Our epistle opens with Paul stating his authority to speak doctrine and his warning Timothy to correct doctrinal error being taught by some people. Since this is a pastoral epistle, this command is given to all preachers. Further, it is given as a charge, which is: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. More about the seven charges, that are in this epistle, is in the Message called A Pastoral Charge.

Our epistle provides God's plan for the church, which is responsible for maintaining sound doctrine. In the first chapter Paul gives us the ultimate goal of God's plan for the church. Paul then warns us to be careful of the way that people try to reach the goal. It's not enough to be trying to do the work of God but we need to do it God's way. God's way includes each person fulfilling their assigned role within the church and making sure that they act right. By doing that, God assures that there is a check-and-balance on each person in the church. This keeps people from going into doctrinal error. As a result, the devil has to get people to try and do someone else's job before he can lead them into doctrinal error because they are trying to do a job that they are not qualified to do.

Our first chapter tells us that the Lord enables us and Christ Jesus uses that enabling to do the work which is actually done. Paul then tells us that we are in a spiritual war and unless we let Christ Jesus do the work that is actually done, we will lose the war. Once we understand that we are in a war, we should be able to understand that each of us must concentrate on fighting the battle given to us and that we must let God run the war.

Thus, chapter 2 starts with general commandments for all saved followed by commandments that are based upon different roles within the church. Included with these commandments are the requirements for a person to take on a particular role. Just as there are different types of soldiers in a war, and each soldier must fulfill their role, so also do different saved people have different roles within this spiritual war.

The roles within the church and the structure of the church goes through the end of chapter 3. Having established that, Paul now deals with doctrine and the source of doctrine. For example: our doctrine is not to come from our culture. While many people can claim to be an authority within the world, if they are not in one of the roles within the church, which Paul already described, then they are not an authority for doctrine no matter what authority they have within the world.

After having identified the true source of sound doctrine, Paul moves onto the application of doctrine within the church by stating how people within different roles of the church are to be treated. Paul also warns that we can be fooled if we use any other method for determining how to treat people. For example, if we treat people whom we think are good one way, and treat people whom we think are bad another way, we can be fooled into treating people differently than how God wants. Therefore, we need to stick with God's way for determining how to treat people.

One of the most important things said within our epistle is: But godliness with contentment is great gain. Forwe brought nothing into this world, and it is certain we can carry nothing out. (C6-S5, C6-S6). This is the basis for everyone submitting to God's plan for His church and God's way of achieving God's goal. We each have the world, our flesh and the devil tempting us to be upset with our place in God's plan and with what we are to do in order to submit to God's way. However, we will only have great gain for eternity if we submit to God's plan and God's way for our personal life (we have true godliness) and if we remain content with what God gave to us personally. Ultimately, all doctrinal error is from someone who refused to live by the doctrine of these sentences.

Please also see the Messages called: Sound Doctrine; Pastors; Pastors Produce Missionaries; Pastoral Charge and A Christ-directed Pastor for the application of these verses in the life of a pastor.

Sentence Summary:

Chapter 1:

Chapter theme: How to identify different types of people within the church.

C1-S1 (Verse 1-2), C1-S2 (Verse 3-4), C1-S3 (Verse 5-7), C1-S4 (Verse 8-11), C1-S5 (Verse 12-13), C1-S6 (Verse 14), C1-S7 (Verse 15), C1-S8 (Verse 16), C1-S9 (Verse 17), C1-S10 (Verse 17), C1-S11 (Verse 18-20).

Paul sent Timothy to correct doctrinal error being taught by some people in the church at Ephesus. Now God is using Paul to write this letter giving detailed instructions on how to do that so that Timothy will know exactly what to do and so future preachers and saved people will know what to do.

In the opening sentence Paul starts with his authority to teach this subject because there are people who oppose his teaching but they do not have proper authority. in this first sentence we also see the blessings for obedience with the implication that we will not have these blessings if we refuse to obey.

Once his authority is established Paul gets right to the business at hand by naming the job given to Timothy. This epistle is written to provide the details of how to do that job. And, as with any good plan, Paul starts with the ultimate goal of that plan. If that ultimate goal is not reached then nothing else that is done matters. With this in mind Paul tells Timothy to be careful of the way that people try to reach the goal. It's not enough to be trying to do the work of God but we need to do it God's way. (There is a way which seemeth right unto a man, but the end thereof are the ways of death. [Proverbs 14:12; Proverbs 16:25; Proverbs 21:2; Proverbs 21:8 ].

After telling Timothy how people use the wrong way to try to do the work of God, he uses his own life as an example of the right way to do God's work. That is: the Lord enables us and Christ Jesus uses that enabling to do the work which is actually done.

After that Paul explains why God does things like He does and tells us our proper response, which is: Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Finally, having told us the general plan Paul tells Timothy how to war a good warfare and warns for others who messed up by trying to use another way. From here, Paul goes into the more detailed plan. Thus, we see, as with his other epistles, Paul goes from general to the specific and then to the application of the plan.

C1-S1 Opening salutations and the blessings for obedience.
1. The phrase Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ tells us Paul's specific authority and how he received it.
  1. The phrase an apostle of Jesus Christ means that Paul has the highest human authority within the church. Please see the Word Study on Apostle for the true Biblical meaning of this word as there are many who teach lies about it.
  2. The phrase God our Saviour means that God the Father is also our Saviour. The word Saviour is best considered to mean 'Parent', since we have five (5) spiritual parents. Please see the detail note for more on this truth.
2. The phrase which is our hope means that the Lord Jesus Christ, and everything provided by those roles of the Son of God, is our hope. We must do our part to maintain our ongoing personal relationship, with the Lord Jesus Christ, if we wish to retail our hope.
3. The phrase Unto Timothy, my own son in the faith means this is whom the epistle is written to. Timothy is one of only three men that Paul called my own son in the faith. This phrase means that Timothy: 'received Paul's character in the faith'.
4. The phrase Grace, mercy, and peace, from God our Father and Jesus Christ our Lord tells us the blessings which are available for obeying the commandments of this epistle and Whom those blessings come from.
C1-S2 the job that Paul gave to Timothy.
1. The phrase As I besought thee to abide still at Ephesus, when I went into Macedonia tells us where Timothy was to work and when Paul gave him the job.
2. The phrase that thou mightest charge some that they teach no other doctrine tells us the main function that Timothy was to perform.
3. The phrase Neither give heed to fables and endless genealogies, which minister questions tells us additional things which minister questions and cause people to question God and Godly doctrines. The preacher is to charge (people) that they teach no other doctrine and that they stop teaching things which minister questions about the word of God.
4. The phrase rather than Godly edifying which is in faith: so do means that the preacher is to teach Godly edifying which is in faith and to teach people to do Godly edifying which is in faith.
C1-S3 the ultimate goal of the ministry.
1. The phrase Now the end of the commandment is charity tells us the ultimate goal (end of the commandment) of the ministry. Charity is different from love with Charity being taught in 1Corinthians 13 and love+ being taught in 1John 4.
2. The phrase out of a pure heart, and of a good conscience, and of faith unfeigned tells us the attitude which is required in order for someone to provide charity God's way.
3. The word: swerve means: 'To wander from any line prescribed, or from a rule of duty; to depart from what is established by law, duty or custom; to deviate'. Therefore, the phrase From which some having swerved have turned aside unto vain jangling means: 'They followed a way to interpret the word of God which was different from what God specifies and have turned from God's truth to vain jangling'. These people turned to things which look good on the surface, and appeal to the flesh, but which have no lasting value.
4. The phrase Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm means: that they want the recognition of being a teacher of the law ('recognized religious authority'). However, they are understanding neither what they say, nor whereof they affirm. That is: they can not show how what they claim one part of the Bible says matches with what another part of the Bible says. Thus, they claim that there are errors and conflicts in the perfect word of God instead of admitting that the errors and conflicts are due to their using a wrong way to interpret the perfect word of God and that is because they understanding neither what they say, nor whereof they affirm.
C1-S4 How to know that someone is using the wrong way.
1. The phrase But we know that the law is good, if a man use it lawfully needs to be considered with the emphasis on the word if. If someone uses the law unlawfully, it is not good.
2. The phrase Knowing this, that the law is not made for a righteous man that the law can not get a righteous man any blessings. That requires him fulfilling God's requirements to receive the Promises of God.
3. The phrases: but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, forwhoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons identified many types of sinners. Basically, the law was written to identify sin and sinners. The law was written to tell sinners. The consequence of continuing to do sin.
4. The phrase and if there be any other thing that is contrary to sound doctrine tells us that there are other things which are wrong and will bring the judgment of God even if they are not specifically identified as sin by the word of God.
5. The phrase According to the glorious gospel of the blessed God means that all of this sentence is in harmony with the glorious gospel of the blessed God.
6. The phrase which was committed to my trust1 means that God trusted Paul to write out, and distribute. the glorious gospel of the blessed God.
C1-S5 How Paul was enabled to preach the gospel.
1. The word: And adds this sentence to the prior. This sentence explains what Paul was like before God saved him and put him into the ministry. It is important to realize that Paul writes: because I did it ignorantly in unbelief. God treats such sin differently than He treats deliberate conscious sin.
2. The phrase I thank Christ Jesus our Lord, who hath enabled me lets us know that it is Christ Jesus our Lord Who determines which person receives which spiritual gift and what office and what job within the church.
3. The phrase for that he counted me faithful, putting me into the ministry lets us know that we must prove ourselves to be faithful before He puts (us) into the ministry.
4. The phrase Who was before a blasphemer, and a persecutor, and injurious lets us know that Christ Jesus our Lord can overcome all of these sins and still use such a person. The person who is not used has a wrong attitude of heart such as the lazy person and the fool who refuses to let the word of God correct his doctrine.
C1-S6 Here we see how the Lord made provision for the ministry that He gave to Paul.
1. The phrase which is in Christ Jesus means that these blessings are only given to those people who do their part to maintain their ongoing personal relationship which is in Christ Jesus.
2. The phrase was exceeding abundant with faith and love means that we receive faith and love through this relationship.
3. The phrase the grace of our Lord was exceeding abundant means that we did nothing to earn faith and love from God but that God gives these blessings abundantly to all who do their part to maintain their ongoing personal relationship which is in Christ Jesus.
C1-S7 Realize that it is Christ Jesus Who is really doing the work through our life.
1. The phrase This is a faithful saying, and worthy of all acceptation tells us that all saved are to accept this saying.
2. The phrase Christ Jesus came into the world to save sinners is the saying that all saved are to accept.
3. The phrase of whom I am chief lets us know that if Christ Jesus could save Paul then He can save anyone. Only the person who refuses to believe is beyond salvation. And, our next sentence makes that clear.
C1-S8 Why God did things like He did.
1. The phrase Howbeit for this cause I obtained mercy means that Paul obtained mercy in spite of his sin.
2. The phrase that in me first Jesus Christ might shew forth all longsuffering lets us know that others are included because the word first demands that others follow.
3. The phrase for a pattern to them which should hereafter believe on him to life everlasting means: 'Christ Jesus is saving others the same way as He saved Paul'. He went to Paul, Paul did not go to Him. Then Paul accepted Christ Jesus as his personal Lord. Then Christ Jesus commanded and Paul obeyed. Then Christ Jesus gave Paul additional blessings and things to do based upon the obedience of Paul. (all of this is seen in the book of Acts.)
C1-S9 How to respond after realizing the work of God in our life. Here we see that personal worship is expected. We also see that true worship consists of recognizing attributes of God which we do not have (the King eternal, immortal, invisible, the only wise God). We also see that we publically give honour and glory when we tell others these attributes of God.
C1-S10 Amen. This doubles the prior sentence and lets us know that we will be judged for if, and how much, we personally worship God.
C1-S11 How to do spiritual war. Please notice that this follows Paul's personal worship. If we do not first get the right attitude in our heart then God will not give us the position to serve Him. Please also see the message called Pastoral Charge for more details about this sentence.)
1. The word charge means: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. The phrase This charge I commit unto thee means: 'Timothy was given a legal command which included the necessary rights and responsibilities to accomplish the assigned task'. Any preacher who is ordained by a proper church also obtains the same. And, there will be a judgment which includes rewards and punishments depending upon the level of fulfilling the charge.
2. The phrase son Timothy means that Timothy had Paul's character in the faith. A man needs to obtain the true level of maturity and faith before a church ordains him.
3. The phrase according to the prophecies which went before on thee is a reference to scripture and the prophecies of the 'Church Age'. A preacher is to be given his position based upon scripture and, as our next phrase says, he is to use scripture to war a good warfare.
4. The phrase that thou by them mightest war a good warfare recognizes that we are in a spiritual war. We can fight a spiritual war only by using spiritual weapons. The things of this physical reality will not work. And, a preacher is not given his position to obtain some position in this world but he is given it to war a good (spiritual) warfare.
5. The phrase Holding faith, and a good conscience tells us the two primary weapons in this spiritual war.
6. The phrase which some having put away concerning faith have made shipwreck tells us that some started the spiritual war and then made shipwreck because they did not hold onto their faith.
7. The phrase Of whom is Hymenaeus and Alexander names two men who made this error. Here we see that the truly Godly preacher names so that others will know who to stop trusting and following.
8. The phrase whom I have delivered unto Satan, that they may learn not to blaspheme tells us how we are to treat such people and why. First, we are to pray for God to turn them over to Satan for destruction of the flesh. This is the exact same thing that we are to do to someone who was put out of the church. Next, we are to do so that they may learn not to blaspheme. This is not to be mean but to get them to fix their attitude just like a parent is supposed to punish a child, not to vent anger, but to change the child's attitude. And, If they learn not to blaspheme, then they can be restored and God will not have to kill them early.

Chapter 2:

Chapter theme: “Sound doctrine” is to be manifested by the life of the saved.

C2-S1 (Verse 1-2), C2-S2 (Verse 3-4), C2-S3 (Verse 5-6), C2-S4 (Verse 7), C2-S5 (Verse 8), C2-S6 (Verse 9-10), C2-S7 (Verse 11), C2-S8 (Verse 12), C2-S9 (Verse 13), C2-S10 (Verse 14), C2-S11 (Verse 15).

Paul starts this chapter with our testimony in the world, and especially with ministering to leaders. After that he deals with how women are to act. While many criticize and ignore Paul's instructions here, he is mainly concerned with all of us giving a Godly testimony to the world. People think he is down on women but that is looking at these instructions from a worldly view. Paul specifically states reasons from a spiritual view, which is the only way to truly accept these instructions. Indeed, all of the instructions in the Bible, but especially those in this epistle, must be taken from a spiritual view.

C2-S1 Start by praying for people in authority.
1. The phrase I exhort therefore means: 'Based upon the prior chapter, Paul is encouraging the following attitudes and actions'.
2. The phrase first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men means: the primary (first) ministry of a pastor is prayer. The words of our phrase identify different types of prayers.
3. The phrase For kings, and for all that are in authority means that government officials are to be a primary concern in our prayers.
4. The phrase that we may lead a quiet and peaceable life in all godliness and honesty means: 'Here's why'. How many preachers rant and rave against ungodly leaders instead of going to their prayer closet and praying for them? How many advocate political activations instead of church wide corporate prayers for government leaders?
C2-S2 Why we are to pray for leaders.
1. The phrase For this is good and acceptable in the sight of God our Saviour means: 'Here's why'. What is good and acceptable in the sight of God our Saviour is our turning to Him for our protection (our Saviour) in true faith, as proven by our prayer life. Political activations prove that we are trusting in our own actions instead of trusting in God our Saviour.
2. The phrase Who will have all men to be saved means that we are to pray for their true salvation. Once they have the indwelling Holy Spirit, He can change the way that they think and act.
3. In addition to that basic fact, our phrase also proved the lie that God 'God predestined some men to Hell'. The Biblical truth is that 'God predestined all men to Heaven' but God also gave us each a free will. Therefore, men are allowed to reject God's true predestination and send themselves to Hell.
4. The phrase and to come unto the knowledge of the truth means that the knowledge of the truth is added (and) after our initial salvation. God not only 'God predestined all men to Heaven' but God also 'predestined all men to have the abundant life through increased spiritual maturity'. However, many saved also reject this predestination of God by refusing to spiritually mature.
C2-S3 Second reason why we should pray for our leaders.
1. The word: For means: 'Here's why'. This sentence tells us why the prior sentences are true.
2. The phrase there is one God, and one mediator between God and men, the man Christ Jesus means that there is only one source for all blessings (one God) and only one way to obtain those blessings (one mediator between God and men, the man Christ Jesus). In addition, the man Christ Jesus is the only way (one mediator between God and men) to obtain mercy and forgiveness. Many religious, such as the Jehovah Witnesses and Roman Catholics blatantly claim that there is another way to go to God besides going through the man Christ Jesus. Others claim the same thing through more subtle ways. However, out sentence proves that all of those claims are lies and doctrinal error.
C2-S4 Why Paul was sent to the Gentiles. The phrase I speak the truth in Christ, and lie not means that Paul based his claim on how Christ worked in and through his ministry. Paul did not rely on anything else for his claim.
C2-S5 Paul's instructions for how we are to carry on with this ministry. We are to: every where. The phrase lifting up holy hands is take as literal by many. This is OK but the true spiritual meaning is more important. That is: 'turning towards God in supplication and agreement to obey His commands'. In addition, it is important that we have the heart attitude of: without wrath and doubting this means that we must put aside all of our emotional responses to the circumstances of life and concentrate on what God is doing spiritually.
C2-S6 How Godly women are to act.
1. The phrase In like manner also means that women are to concentrate on the spiritual more than on the physical.
2. The phrase that women adorn themselves in modest apparel, with shamefacedness and sobriety tells us the spiritual attitude that women are to have.
3. The phrase not with broided hair, or gold, or pearls, or costly array tells us the physical attitude that women are to not have.
4. The phrase But with good works tells us how Godly women are to make themselves attractive.
5. The phrase which becometh women professing godliness tells us that good works are what makes Godly women attractive (becometh).
C2-S7-S11 Tell us the attitudes, and actions, that women are to have in church.
1. The sentence: Let the woman learn in silence with all subjection means that they are to not object and cause a disturbance when they disagree with Bible truth.
2. The sentence: But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence tells us that Paul was using his authority as a true God-appointed apostle to make this law for the 'Church Age'. It does not matter if we agree or disagree. We are to submit to our God-given human authority.
3. The sentence: For Adam was first formed, then Eve references Genesis 2 where we see that when God first created women the purpose was for her to be an help meet for him. The help do not command but are to be in subjection. Thus, this order of authority was part of God's initial design and not something imposed by Paul. The devil tries to get us to go against God's design any way that he can. Thus, the objection to this command is a result of our sin nature and comes from the devil trying to cause problems for the man and for the woman. A woman who wants to be in authority, in spiritual and religious matters, is trying to take on a job that she was not equipped to do.. . . .
4. The sentence: And Adam was not deceived, but the woman being deceived was in the transgression gives us another reason for this command. The woman (was) deceived which means that it is easier for Satan to spiritually deceive women than it is for him to deceive men. In addition, since she was in the transgression, Satan can get women to act upon their wrong belief.
5. The sentence: Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety tells us the blessings that God has for women that men do not receive. Reportedly, when a woman is pregnant, her blood and the baby's blood go through both. The baby is producing many special types of cells which can be easily converted into the specialty cells needed such as nerve cells or bone cells. And, reportedly, up to eighteen (18) years later, the mother can still have these cells in her blood. As a result, if she suffers some physical damage, her body can use those cells to repair the damage. Thus, science and medicine prove that this sentence is speaking about a physical salvation.

Chapter 3:

Chapter theme: the requirements and responsibilities of officers within the church.

C3-S1 (Verse 1), C3-S2 (Verse 2-5), C3-S3 (Verse 6), C3-S4 (Verse 7), C3-S5 (Verse 8-9), C3-S6 (Verse 10), C3-S7 (Verse 11), C3-S8 (Verse 12), C3-S9 (Verse 13), C3-S10 (Verse 14-15), C3-S11 (Verse 16).

Paul started this epistle with establishing that he was specifying proper doctrine and authority within the church. He told how to identify Godly leaders and how to identify the ministers of Satan. He then went on, in Chapter 2, and said how we are to deal with leaders outside of the church and then specified the proper place of women within the authority of the church. Now, in chapter 3, he is dealing with bishops and deacons. While most churches no longer follow this division, the bishops are supposed to take care of the spiritual needs of the church while the deacons are supposed to take care of the physical needs.

C3-S1 Start of instructions for bishops.
1. The word: bishop means: 'pastor of pastors'. It is the highest level someone can obtain on the church today. Therefore, If a man desire the office of a bishop, he is seeking the highest level possible in the church and God calls that a good work.
C3-S2 the proper life of a bishop.
1. The phrase A bishop then must be blameless means that there can be no worldly blame attached to such a man. I was on a pulpit committee once and someone objected to getting the credit reports of potential candidates. Such action is not wrong but is part of 'due diligence'.
2. The phrase the husband of one wife means he must be married and only one wife at a time. (Death ends the marriage relationship.) there are lots of men who do not fulfill this requirement and claim that it must be changed rather than accept their disqualification. Such men lead many others into doctrinal error and are no better than the women who object to the requirements of the prior chapter.
3. The phrases: vigilant, sober, of good behaviour, given to hospitality, apt to teach; Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous tell us the type of life he must lead. Please see the detail note for the detail definitions of these words and their doctrinal importance.
4. The phrase One that ruleth well his own house, having his children in subjection with all gravity tells us how to judge how the man acts in private. Many people appear different in public than they do in private but his wife and children know how he acts in private because that is whom they have to live with.
5. The phrase For if a man know not how to rule his own house, how shall he take care of the church of God? tells us why the other requirements exist. This phrase is often ignored when someone wants an unqualified man to become pastor.
C3-S3 Why he can not be a novice. It takes a certain level of experience in order to avoid traps, especially spiritual traps.
C3-S4 Why he must have a good testimony. Please consider the prior note about a good credit report Many churches have been led into borrowing money to build instead of relying on God to provide what is needed when it is needed. And, when they over-build and have trouble paying their bills, people blame God instead of saying that the church people disobeyed the commandment of God. This is only one example of where a church can be led into error if they ignore these requirements.
C3-S5 Deacons have similar requirements.
1. The word: Likewise means: that the requirements for deacons are similar to the requirements for pastors.
2. The phrases: must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; Holding the mystery of the faith in a pure conscience. describes the character that he must display. Please see the detail note for the detail definitions of these words and their doctrinal importance.
3. Please note that, according to the word of God, deacons take care of the physical needs of the church while pastors take care of the spiritual needs. Any church which has deacons, or any other church member, dictating spiritual matters to the pastor is out of the design and will of God.
C3-S6 Testing is required.
1. The word: And means that this sentence is adding to the requirements for deacons.
2. The phrase let these also first be proved means that the church is to watch their life long enough to know how they truly live.
3. The phrase then let them use the office of a deacon, being found blameless means: 'let them take care of the physical needs of the church but only after they have been found blameless'.
C3-S7 Requirement for wives of deacons. This requirement is to verify how they act in private.
C3-S8 Home testimony of deacons. This requirement also is to verify how they act in private.
C3-S9 Reward of deacons.
1. The phrase well purchase to themselves a good degree speaks of everlasting rewards in Heaven.
2. The phrase and great boldness in the faith which is in Christ Jesus speaks of their doing the work of the kingdom of God here in this physical life.
C3-S10 Why Paul is writing.
1. The phrase These things write I unto thee, hoping to come unto thee shortly tells us what Paul hoped would happen but which did not happen.
2. The phrase But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God means that Paul is telling Timothy, and all future pastors, how to behave thyself in the house of God.
3. The phrase which is the church of the living God means that pastors are to remember that the church belongs to God and not to them.
4. The phrase the pillar and ground of the truth tells us that the word of God, and all applications which teach us God's truth, belong to the church and not to some preacher.
C3-S11 the basis of all that Paul has instructed.
1. The word: mystery means: 'Something that was hid by God until He decided to reveal it'. The mystery of godliness is, basically, God bringing the New Testament into existence. The phrase without controversy great is the mystery of godliness means: 'there can be no argument against saying that: God bringing the New Testament was great'.
2. The phrase God was manifest in the flesh was the first step in God doing this and God was manifest in the flesh in the form of Jesus Christ.
3. The phrase God was...justified in the Spirit means that God's Holy Spirit provided the power for all of the miracles done by Jesus Christ. This justified the claim that Jesus Christ was declared to be the Son of God (Romans 1:4).
4. The phrase seen of angels speaks of the servants of God and of devils. The servants of God were there at His birth, His suffering in the Garden, His resurrection and many more times. Devils saw Him all through His ministry and acknowledged that he was the Son of God. Please see the Doctrinal Study called: Jesus and Devils for more details.
5. The phrase preached unto the Gentiles is declared in detail in the Book of Acts. This is what the religious Jews fought against all throughout their history and even in the Jerusalem Church.
6. The phrase believed on in the world is speaking about everyone who has been saved.
7. The phrase received up into glory references Acts 1:9 and speaks of where He is physically at this time.

Chapter 4:

Chapter theme: Avoiding doctrinal error.

C4-S1 (Verse 1-3), C4-S2 (Verse 4-5), C4-S3 (Verse 6), C4-S4 (Verse 7), C4-S5 (Verse 8), C4-S6 (Verse 9), C4-S7 (Verse 10), C4-S8 (Verse 11), C4-S9 (Verse 12), C4-S10 (Verse 13), C4-S11 (Verse 14), C4-S12 (Verse 15), C4-S13 (Verse 16).

This chapter tells us the proper handling of doctrine and of the preacher who is responsible for the doctrine. Paul has dealt with the proper structure of the church in prior chapters and is now moving onto the subject of doctrine. First, Paul warns about doctrinal error that will come into the church and gives general instructions on how to avoid such. Then he deals with the office of pastor because it is the pastor's job to keep doctrinal error out of the church. In particular, the pastor is to take care of himself spiritually because if he neglects his own spiritual life then he will be led into error and, thereby, the church is led into error.

C4-S1 Warning about people teaching doctrinal error.
1. The phrase Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils is speaking about today.
  1. The word: Spirit means: God's Holy Spirit because the word is capitalized. Please use the link in the sentence outline, of the Detail Study, to see the Word Study which deals with every usage of this word in the word of God and explains the three types of spiritual beings.
  2. The phrase speaketh expressly means that there can be absolutely no question about this doctrine coming from God's Holy Spirit and, therefore, being true.
  3. The phrase some shall depart from the faith means what people call being 'backslidden'. Our sentence makes this condition far worse than people think when they talk about being 'backslidden'. In addition, these people are not the lost because the lost never had the faith to depart from.
  4. The word seduce means: 'To draw aside or entice from the path of rectitude and duty in any manner, by flattery, promises, bribes or otherwise; to tempt and lead to iniquity; to corrupt; to deprave'. Think about some guy talking a girl into a sex act before they are married. The phrase giving heed to seducing spirits means that these spirits ('devils') promise pleasures and fulfillments of lusts while hiding the long-term consequences to people who listen to them. When People give heed they 'listen and obey'.
  5. The phrase and doctrines of devils means: 'the sources of such teachings (doctrines) are devils'. One of their most effective doctrines is to get people to call them 'daemons' so that people don't associate them with the Biblical warnings against devils. Our initial phrase warns us that people who truly 'backslide' are truly 'listen to and obey' doctrines of devils.
2. The phrase Speaking lies in hypocrisy means that these people claim to be, and pretend to be, something other than what they truly are. Truly Godly people live what they claim and preach.
3. The word conscience means: 'A witness inside of ourselves that lets us know if something is right or wrong from a moral perspective''. Everyone is born with a conscience which causes them to seek God and salvation. However, the phrase having their conscience seared with a hot iron means that these people have made it impossible for their conscience to warn them when they are doing wrong.
4. The phrase Forbidding to marry, and commanding to abstain from meats identifies the practices of many religions but the best known for these doctrines is the Roman Catholic Church.
5. The phrase which God hath created to be received with thanksgiving of them which believe and know the truth tells us that the prior doctrines are lies from devils.
6. What we see in this sentence are very simple ways to know major doctrines which we are to reject along with anyone who preaches them.
C4-S2 Why their religious rules are wrong.
1. The word for means: 'Here's why'. This sentence is telling us why the prior sentence is true. In Paul's day there was a big argument about meat offered to idols. Likewise, today some people claim that all meat eaters are cannibals because they have believed lies from devils.
2. The phrase every creature of God is good, and nothing to be refused, if it be received with thanksgiving tells us that we can eat anything if it be received with thanksgiving.
3. The phrase For it is sanctified by the word of God and prayer tells us why the rest of the sentence is true.
C4-S3 A pastor is to remind people about how to take care of religious rules.
1. The phrase If thou put the brethren in remembrance of these things tells the pastor his requirement to be a good minister of Jesus Christ.
2. The phrase nourished up in the words of faith and of good doctrine tells the pastor what, and how, he is to put the brethren in remembrance of these things.
3. The phrase whereunto thou hast attained means that the pastor is to pass on all the doctrine which he has received. Effectively, he is to replace himself.
C4-S4 How to deal with error from culture.
1. The word But means that this sentence is continuing the subject of the prior sentence while changing directions. Where the prior sentence told the preacher what to preach, this sentence tells him what to reject.
2. The phrase profane and old wives' fables means: 'anything which goes against what the word of God literally teaches'. The most obvious is 'Evolution'. The word profane means: 'treats what comes from God as common'. The word fable means: 'a made up story'.
3. The phrase and exercise thyself rather unto godliness means: 'spend all of your effort to increase godliness in your life and in the lives of other people'.
C4-S5 Why godliness is to be our main goal in life.
1. The phrase For bodily exercise profiteth little means that there is a little profit in bodily exercise, but not a lot. Some people deny this fact and claim that there is no profit. Others live a life which shows that they believe that there is great profit. Others claim results which do not truly come from bodily exercise. We need to be careful what we believe about bodily exercise and medical claims because there are a lot of liars who make much money by selling false hopes about extending the physical life.
2. The word but means that this phrase is continuing the subject of what is profitable while changing directions. In addition, the word godliness is dealing with a spiritual attribute which usually does not directly apply to the physical. As a result, the phrase but godliness is profitable unto all things is not easily understood. However, the spiritual trumps the physical and godliness, combined in God's provision and protection, produces more profit than bodily exercise.
3. The phrase having promise of the life that now is, and of that which is to come means that being Godly comes with a promise of God's provision and protection in this life and in eternity.
4. The reader needs to do a word study on all forms of the word Godly to find all of the promises associated with this characteristic which comes from God.
C4-S6 Tells us that the prior sentence is a faithful saying.
C4-S7 What was said prior is true because we trust in the living God.
1. The word for means: 'Here's why'. The phrase For therefore we both labour and suffer reproach means: that the truly saved, who will receive the promises of God, both labour and suffer reproach in proof of what they truly believe. Those people who claim to believe God, but who are not willing to both labour and suffer reproach, prove themselves to be liars and will not receive the blessings from God.
2. The phrase because we trust in the living God, says why some saved people are willing to both labour and suffer reproach.
3. The phrase who is the Saviour of all men means: 'God is the Saviour of all men'. However, many are not saved because they refuse to do things God's way. This is true for going to Heaven and for avoiding the consequences of sin here in this life and in eternity.
4. The phrase specially of those that believe means that saved people who truly believe receive greater salvation (specially) than saved people who refuse to believe the commandments which render the abundant life.
C4-S8 Explain the truth and demand obedience to it. (These things command and teach).
C4-S9 How to show that you preach the truth.
1. The phrase Let no man despise thy youth can be applied to any physical trait which people can use to despise God's messenger. We are to not look at the physical attributes but look for the power of God in the life and ministry of the messenger.
2. The phrase but be thou an example of the believers is very clear. The preacher is to live what he preaches. (Please see the Message called: Follow Me As I Follow Christ for more details.)
3. The phrase in word, in conversation, in charity, in spirit, in faith, in purity tells all of the character attributes that the preacher is to be an example in. Please see the Detail Study for more on these words.
C4-S10 the main jobs of a pastor. (Till I come, give attendance to reading, to exhortation, to doctrine.)
C4-S11 Exercise the spiritual gift of a pastor.
1. The phrase Neglect not the gift that is in thee means: 'put the spiritual gift to use on a regular and consistent basis'.
2. The phrase which was given thee by prophecy means that the church followed the dictates of scripture (prophecy) when they ordained Timothy. When they did this, God honored their choice of Timothy as a preacher and gave him the spiritual gifts required for him to do the job assigned to him.
3. The phrase with the laying on of the hands of the presbytery means that it was the church members who laid hands on Timothy, not the apostle. Supposedly, the Apostolic Church claims that only people who had hands laid on them in succession from the original apostles can pass on a spiritual gift. This phrase proves that claim to be doctrinal error.
C4-S12 Devote your mind and life to your God-given job.
1. The phrase Meditate upon these things means 'think about these things and all of the possible applications and consequences of them'.
2. The phrase give thyself wholly to them means: 'devote your life to doing the commandments of this epistle'.
3. The phrase that thy profiting may appear to all means that when the preacher does these things, others will see his spiritual profit.
C4-S13 How to do the prior sentence.
1. The phrase Take heed unto thyself means: 'Pay close attention to what you are doing'.
2. The phrase and unto the doctrine means: 'make sure that you are sticking to the true doctrine'.
3. The phrase continue in them means: 'keep on keeping on doing the doctrines'.
4. The phrase for in doing this thou shalt both save thyself, and them that hear thee means: 'by doing these doctrines you will avoid the consequences of sin and help others to avoid the consequences of sin'.

Chapter 5:

Chapter theme: How the pastor is to deal with church members.

C5-S1 (Verse 1-2), C5-S2 (Verse 3), C5-S3 (Verse 4), C5-S4 (Verse 5), C5-S5 (Verse 6), C5-S6 (Verse 7), C5-S7 (Verse 8), C5-S8 (Verse 9-10), C5-S9 (Verse 11-12), C5-S10 (Verse 13), C5-S11 (Verse 14), C5-S12 (Verse 15), C5-S13 (Verse 16), C5-S14 (Verse 17), C5-S15 (Verse 18), C5-S16 (Verse 18), C5-S17 (Verse 19), C5-S18 (Verse 20), C5-S19 (Verse 21), C5-S20 (Verse 22), C5-S21 (Verse 23), C5-S22 (Verse 24), C5-S23 (Verse 25).

After dealing with more general things, such as doctrine, and the higher offices of the church, Paul now instructs on dealing with members within the church. Of particular concern are the identification of widows that the church is to care for. The main concern is that the church not support people who will damage the testimony of the church. This is also where we see use a little wine for thy stomach's sake, which is often perverted by taking it out of context and perverting the message of this sentence. Within context it does not allow for sin but removes the possibility of sin. Our chapter ends with the warning that we don't know the final judgment of people, and will not know about some people, until they are judged by God. Thus, the final message is to obey the rules given and to wait on the judgment of God for things which we don't understand.

C5-S1 How to deal with members of the church.
1. The word elder is often defined with a non-Biblical meaning. It means: 'an older person who is highly respected and accepted as a ruler among people'. In the Bible, Paul instructed his preachers to ordain elders, which meant: 'formally acknowledge which of the elders led people in a Godly way'. With that in mind, our first phrase says: Rebuke not an elder, but intreat him as a father. More than one pastor has disobeyed this command and drove the elder away from the church. And, when the elder left, many others followed him and the church had a split. As a result, the pastor blamed the elder for the church split when God will hold the pastor as responsible. Thus, a wise pastor will obey this command.
2. The phrase and the younger men as brethren means to display the love that you have for brethren when dealing with younger men in the church.
3. The phrase The elder women as mothers is important because the elder women have a lot of influence just like elders do. In addition, the elder women usually have learned how to be effective in prayer. A pastor needs those women praying for him and not against him.
4. The phrase the younger as sisters, with all purity is a critical instruction. Nothing will destroy a pastor's career like being accused of wrong sexual behavior towards young women. Even if he is proven innocent, people will refuse to believe the evidence and think that the church is covering the truth. The pastor will have to leave regardless of the truth.
C5-S3 the church is to not provide for widows with family.
C5-S4 the type of widows which the church is to help.
1. The phrase Now she that is a widow indeed, and desolate describes the type of woman that the church is to help. A woman can be a widow indeed but not receive help because she is not desolate. The rest of this sentence describes the type of woman who is qualified as a widow indeed.
2. The phrase trusteth in God, and continueth in supplications and prayers night and day describes the character, and activity, of the type of woman who is qualified as a widow indeed.
C5-S5 the type of widows which the church is to not help.
1. The word But continues the subject of the prior sentence while changing directions. This sentence gives the exception to a claim that a woman is a widow indeed whom the church is to support.
2. The word liveth means: 'ongoing living'. This is not doing something once in a while to have pleasure. This sentence describes a woman who is living for physical pleasure. Our sentence says that such a woman is spiritually dead while she (physically) liveth.
C5-S6 Why these rules are to be kept.
1. The word charge is defined as: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. The phrase these things give in charge can be considered to be applied to all that is in this epistle be3fore this sentence. That is: the pastor is to make the doctrine of this epistle a formal charge to all of the church members. If the church members treat the commandment of this epistle as a charge from God, then they can be blameless.
C5-S7 Precept that these rules are based upon. This sentence should be clear to all on the surface. There is no hidden meaning.
C5-S8 Additional rules for widows to be supported by the church.
1. The phrase Let not a widow be taken into the number under threescore years old means that the widow must be at least sixty (6) years old before the church agrees to support her.
2. The phrase having been the wife of one man includes a widow who married again, after being widowed, and then became a widow another time.
3. The phrase Well reported of for good works means that she has a reputation in the church of doing work in the kingdom of God.
4. The phrase if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted are examples of the good works mentioned in the prior phrase.
5. The phrase if she have diligently followed every good work is a general round-up of everything which should be considered. And, the most important word, of this phrase, is: diligently.
C5-S9 Rules for younger widows.
1. The phrase But the younger widows refuse is written because such should be able to support themselves or find a man to marry.
2. The phrase for when they have begun to wax wanton against Christ, they will marry means: 'Here's why to refuse to support them'. The younger widows, who will not wax wanton against Christ, will not ask the church to support them. Therefore, this phrase is true because only women who will ask for support will also act this way if they are given the support.
3. The phrase Having damnation, because they have cast off their first faith tells us how God will treat such lazy people. Paul writes that they have cast off their first faith because the non-lazy will have faith in God's provision and go to work, under God's direction, instead of looking for a hand-out.
C5-S10 Consequence of supporting younger widows who are lazy and looking for a free hand-out.
C5-S11 Instructions for younger widows.
1. The phrase I will therefore means: 'This is what Paul is commanding as an apostle. He does not have a command from the Lord but has authority, from the Lord, to make this command'.
2. The phrase that the younger women marry, bear children, guide the house is general instructions for all younger women. Obviously, there can be exceptions such as for a barren women. However, these general guidelines can still be followed within her ability to do so.
3. The phrase give none occasion to the adversary to speak reproachfully tells us what happens when younger women refuse to follow these guidelines.
C5-S12 Why Paul gave these instructions. (For some are already turned aside after Satan.)
C5-S13 General instructions to all about widows. This sentence is just an application of the precept found in 1Timothy 5:8.
C5-S14 How to deal with elders in the ministry. Paul started the chapter writing about elders, then he dealt with widows. Now he is returning to the subject of elders.
1. The phrase Let the elders that rule well qualifies which elders Paul is writing about and also lets us know that there are some elders who do not rule well.
2. The phrase be counted worthy of double honour means: 'they are to be given double the respect and recognition for what they have done'. Many preachers claim that this means they are to be given double money but that is due to a wrong interpretation of Matthew 15:4-6 and Mark 7:10-13. In those accounts, Jesus used their handling of money as an example of their disobeying God's command to honour thy father and mother.
3. The word especially lets us know that there are elders that rule well but do not labour in the word and doctrine. In addition, many preachers claim that the phrase who labour in the word and doctrine is limited to preachers but that is not true. And, the word preacher is used in the word of God. Therefore, if God wanted this command limited to preachers, God would have had Paul write that.
C5-S15 Scriptural basis of commands.
1. The word: For means: 'Here's why'. This sentence is giving us a scriptural basis for the command in the prior sentence. This sentence quotes is Deuteronomy 25:4. in this sentence, Paul is applying that command to elders who labour in the word and doctrine.
C5-S16 Additional scriptural basis. This sentence quotes is Leviticus 19:13 and Deuteronomy 24:14-15.
C5-S17 Accusations against elders. Paul is giving this instruction because people lie, especially when they are corrected and don't like the correction. One of the biggest ways that this sentence is disobeyed is that people accept the word of rumorer instead of demanding that someone be a true witness. The secondary way that this sentence is disobeyed is that people accept the word of a single accuser.
C5-S18 Handling public sin. This commandment is often ignored because a pastor is worried about upsetting people. Then, after the pastor disobeys, he ends up wondering why he has so many problems of rebellion and sin in his ministry.
C5-S19 All of the witnesses who will testify against those who break these church rules include: God, and the Lord Jesus Christ, and the elect angels. In addition, the word charge makes this a legal matter and warns the pastor that he will be judged for disobeying this charge.
C5-S20 Basic requirement of behavior for a pastor. (Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.)
C5-S21 Use medicine for health problems. Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.. People pervert this sentence to try and excuse becoming a drunk. Notice that our sentence says: for thy stomach's sake and thine often infirmities and drunks claim that they are sick if they don't drink. However, Timothy was sick before he drank wine, not as a result of it. In addition, our sentence says: a little wine and drunks do not stick to a little. The fact is that there are parasites in the water of many lands which makes many people sick. A little alcohol will kill the parasites and the amount needed is not enough to affect how someone feels. Enough to get drunk is definitely not needed. Thus, this sentence is only telling us to take necessary medicine.
C5-S22 We don't always know about the sins of people.
1. The phrase Some men's sins are open beforehand, going before to judgment means that some sins are judged quickly and the consequences are readily seen.
2. The phrase and some men they follow after means that some sins are hidden and we do not see the consequences until much later with some sins not judged until the person goes before God. However, no matter how soon a sin is judged, all sins receive judgment from God. Therefore, the preacher is to preach against all sins.
C5-S23 We don't always know about good works.
1. The word Likewise means that good works are revealed in a similar manner to sins.
2. The phrase also the good works of some are manifest beforehand means that some good works are revealed in this life, before the judgment of God (beforehand).
3. The phrase and they that are otherwise cannot be hid means that good works, which are not revealed in this life (otherwise), , will be revealed by God (cannot be hid) (1Corinthians 4:5).

Chapter 6:

Chapter theme: How to deal with people who are outside of the church.

C6-S1 (Verse 1), C6-S2 (Verse 2), C6-S3 (Verse 2), C6-S4 (Verse 3-5), C6-S5 (Verse 6), C6-S6 (Verse 7), C6-S7 (Verse 8), C6-S8 (Verse 9), C6-S9 (Verse 10), C6-S10 (Verse 11), C6-S11 (Verse 12), C6-S12 (Verse 13-16), C6-S13 (Verse 16), C6-S14 (Verse 17-19), C6-S15 (Verse 20), C6-S16 (Verse 20), C6-S17 (Verse 21).

Now that Paul is done explaining how we should deal with people within the church he is going to explain how to deal with people who are outside. The main emphasis is on our maintaining a testimony of godliness.

in this chapter Paul tells us how to deal with the world outside of the church. The first three sentences tell employees how to deal with employers. The next four sentences deal with the doctrine and attitude that saved people are to have about the things of this world with the two sentences after that warning about dangerous attitudes about money. The next four sentences give the man of God the right attitudes and actions to have in all areas of life. After this we have a final warning to them that are rich in this world and a final warning to the preacher. Then Paul ends the chapter and epistle with: Grace be with thee. Amen. Thus, we see that our epistle is giving final warnings to different groups of people.

C6-S1 How saved are to treat their employers.
1. Today, the word servant can be applied to the word employee. Today, the word master can be applied to the word boss. Thus, the phrase Let as many servants as are under the yoke count their own masters worthy of all honour means: 'employees are to respect their bosses, and recognize the things which the employers give them, regardless of what the employee thinks about the employer on a personal level'.
2. The phrase that the name of God and his doctrine be not blasphemed means: 'This is why the command in the first phrase is given'. All saved are to let everyone around them know that they serve the Lord Jesus Christ. If we act wrongly, then His nameans his doctrine will be blasphemed. The name of God and his doctrine are to be honored with our life.
C6-S2 Dealing with treat believing masters.
1. Our sentence starts with the word And, which means it is added to the prior and is continuing the subject about how employees are to act.
2. The phrase they that have believing masters means that this instruction is not applied to lost bosses.
3. The phrase let them not despise them, because they are brethren means that the employee is to not think poorly of a saved boss and is to not expect to get away with wrong behavior simply because both are saved.
4. The phrase but rather do them service means: 'instead, they are to make an extra effort in their service and show God that they appreciate God giving them a saved boss'.
5. The phrase because they are faithful and beloved, partakers of the benefit means: 'saved employees are to do this because of how God feels about the saved boss'.
C6-S3 These things teach and exhort. The pastor is to make an extra effort to teach and exhort these things about the relationships between the saved so that the name of God and his doctrine be not blasphemed.
C6-S4 People to stop associating with.
1. The phrase If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness is identifying false teachers. Please see the Doctrinal Study called: False things according to the Bible, for more details. Please also notice that our phrase says: even the words of our Lord Jesus Christ. This means that we are to use the New Testament, and not religious doctrine, for making this judgment.
2. Please also notice that our phrase says: and to the doctrine which is according to godliness. This means that we are also to see if his doctrine encourages people to have godliness in their life. Many times I have experienced people objecting to a doctrine, which encourages people to have godliness in their life, simply because it goes against their religious traditions. Our sentence is telling us the right standard to use when judging a doctrine.
3. The phrase He is proud, knowing nothing describes the true character and authority of a false teacher.
4. The phrase but doting about questions and strifes of words describes his basic action when he claims to be teaching. In particular, look at the phrase; doting about questions. The first thing that Satan did, in order to get Adam and Eve to sin, was to question the word of God (Genesis 3:1).
5. The phrases: whereof cometh envy, strife, railings, evil surmisings, Perverse disputings of men of corrupt minds describe the results of false teachers.
6. The phrase and destitute of the truth means the doctrines of false teachers either pervert the truth from the word of God or have no basis in the word of God. Please see the Word Study on truth about the true Biblical doctrine of this word.
7. The phrase supposing that gain is godliness means that they suppose that gain, in this world such as renown among men, is godliness. However, true godliness is having the character of God and the approval from God.
8. The phrase from such withdraw thyself. Please notice that we are to not argue with these people. We are to get away from such and let God deal with them. God did not bring judgment upon Sodom until after saved Lot was dragged from the city. And, other places tell us that the saved sanctify the lost that they have a relationship with. Therefore, God will not judge the false teachers until after God's people withdraw themselves.
C6-S5 But godliness with contentment is great gain.
1. The word but is continuing to subject of the prior sentence while going in a different direction. Many people ignore this first word when dealing with this sentence. However, it is contrasting true contentment with the false contentment that the false teachers hope to get from worldly gain True contentment only comes from God and only after we truly have godliness in our life. Thus, the false teachers know, intellectually, that they need to have godliness before they can get contentment, but they are using the wrong definition for godliness. As a result, they receive neither godliness nor contentment. This shows us how important it is to use the correct definition for Bible words and how important it is to consider the context when trying to understand the true meaning of the word of God.
2. The phrase godliness with contentment means that godliness, by itself, is not sufficient.
3. The phrase is great gain is applicable here in this physical life and in eternity.
C6-S6 Why the prior sentence is true.
1. The word for means: 'Here's why'. This sentence is telling us why the prior sentence is true.
2. The phrase we brought nothing into this world means: 'when you were born the only thing that you has was your literal physical body'. Life starts at conception, which is when your spirit was attached to your body by God and that was when you first started to develop your soul. Birth is when you came into this world from your mother's womb.
3. The phrase and it is certain we can carry nothing out means that death is when we leave our body behind. Since we can not take our body, we certainly can not carry anything physical out. However, we take the character we develop because our spirit takes our soul with it. In addition, we have punishments and/or rewards waiting for us depending upon what we lay up in the spiritual reality while we are in this physical reality.
4. The main message of this sentence is that it is a waste to accumulate things in this physical reality since it is certain we can carry nothing out.
C6-S7 All that is promised to us from God.
1. Our sentence starts with the word And, which means it is added to the prior and is continuing the subject about how the waste it is to accumulate things in this physical reality.
2. The phrase having food and raiment tells us the only things which we really need in this physical reality.
3. The phrase let us be therewith content means don't be upset if God does not give you more in this physical reality. 1Corinthians 10:13 tells us: God is faithful, who will not suffer you to be tempted above that ye are able. If our having more things in this physical reality would cause us to turn from God, then He restricts those things because He loves us.
C6-S8 the trap of covetousness.
1. The word But is continuing to subject of the prior sentence while going in a different direction. Many people ignore this first word when dealing with this sentence. However, it is contrasting those saved people who will be content with saved people who are always wanting more than God provides to them. These types of people are covetous. Please search for the word covetous and see the Section called Jesus and the Ten Commandments, in the Study called Significant Gospel Events, for more on this subject.
2. The phrase will be rich is often misunderstood. Most often, this phrase describes people who consider themselves to be poor.
3. The phrase they that will be rich fall into temptation and a snare means that these are the consequences of being covetous.
4. The phrase and into many foolish and hurtful lusts adds these consequences to the prior phrase. Please see the detail note for more on these words.
5. The phrase which drown men in destruction and perdition describes the end result of being covetous.
6. Please see the Message called: Godly Finances for more on this wrong attitude.
C6-S9 The love of money.
1. The word for means: 'Here's why'. This sentence is telling us why the prior sentence is true.
2. The phrase the love of money is often misquoted as only the word money. The first is an attitude and the second is an object. God is mainly concerned with the attitude of our heart.
3. The phrase is the root of all evil identifies the source attitude for all evil. Supposedly, fighting over money is one of the main causes of divorce.
4. The phrase which while some coveted after, they have erred from the faith means that the love of money causes people to spiritually err and to turn from the faith.
5. The phrase and pierced themselves through with many sorrows tells us the end result of having the love of money.
C6-S10 General instructions to the man of God.
1. The word But is continuing to subject of the prior sentence while going in a different direction. Paul is still writing about our attitude about money and is instructing the man of God to run from (flee) an attitude of covetousness. In addition, since Paul uses the phrase of: these things, he is including other subjects covered earlier in this chapter such as seeking worldly recognition.
2. The phrase O man of God means this commandment is applied to anyone who personally (thou) belongs (of) to God.
3. The phrase flee these things means to run away from even the temptation of the sins mentioned earlier in this chapter.
4. The phrase and follow after righteousness, godliness, faith, love, patience, meekness te4lls us the character traits to seek instead.
C6-S11 What the man of God is to concentrate on doing.
1. The phrase Fight the good fight of faith means that our fight is spiritual in nature. We are not to fight people nor fight about things of this physical reality. In addition, acting in true Biblical faith is one of the most difficult things for us to do. We must fight our own sin nature in order to act in true Biblical faith.
2. The phrase lay hold on eternal life means to keep eternal life always as the main focus of our life.
3. The phrase whereunto thou art also called, and hast professed a good profession before many witnesses means saved people start out this way, and we are called to live this way, but continuing to do so is a fight.
C6-S12 Why the pastor must do right.
1. The word charge means: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. More about the seven charges, that are in this epistle, is in the Message called A Pastoral Charge. The phrase I give thee charge in the sight of God...and before Christ Jesus means: that Paul is calling on God the Father and Christ Jesus to enable Timothy to do this job and to also judge him for how well he fulfills this charge.
2. The phrase who quickeneth all things means that it is God the Father who makes all things spiritually alive (quickeneth). Paul is reminding Timothy that it is God the Father Who gives him all of the spiritual power to do the job.
3. The phrase who before Pontius Pilate witnessed a good confession reminds Timothy of the example from Christ Jesus when He was facing torture and death. And, we will be judged for how well we follow the example of Christ Jesus.
4. The phrase That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ tells us how we personally (thou) are to keep this commandment until our death (the appearing of our Lord Jesus Christ).
5. The phrase Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords is speaking (prophesying) about the 1,000-years reign of Christ.
6. The phrase Who only hath immortality is speaking about one of His attributes as God.
7. The phrase dwelling in the light which no man can approach unto speaks about His currently being physically in Heaven. It also is, symbolically, speaking about His having wisdom and understanding (dwelling in the light) which no man can approach unto. (Not only can no man match His wisdom and understanding, but they can't even come close to matching it.)
8. The phrase whom no man hath seen, nor can see means that no man has ever fully understood (seen) and that no man can fully understand the wisdom and understanding of our Lord Jesus Christ.
9. The phrase whom be honour and power everlasting tells us what is due to our Lord Jesus Christ because of these attributes.
C6-S13 Amen. This doubles what the prior sentence said and makes it something that we will be judged for accepting or rejecting. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.
C6-S14 Final charge to the rich.
1. Please see the Message called: Godly Finances for more on this attitude.
2. The phrase Charge them that are rich in this world is a different group of people than what Paul wrote about in 1Timothy 6:9. While that other group all had a wrong attitude, this group includes many people, such as Abraham, Job and king David, who did not have a wrong attitude.
3. The phrase that they be not highminded, nor trust in uncertain riches tells these people attitudes to avoid. Since they are rich in this world, they have a greater temptation to get these wrong attitudes.
4. The phrase but (trust) in the living God, who giveth us richly all things to enjoy tells us the right attitude for all to keep, especially them that are rich in this world.
5. The phrase That they do good, that they be rich in good works tells us what these people are to do.
6. The phrase ready to distribute, willing to communicate tells us the attitude they are to keep.
7. The phrase Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life tells us the purpose of life that they are to keep. Everything that we receive in this life is to be used to further the kingdom of God and, thereby, lay up treasure in Heaven. (Please see the message called: Laying up Treasure in Heaven.)
C6-S15 How to stay right.
1. The phrase O Timothy, keep that which is committed to thy trust means: 'Don't ever let go of what God has trusted you to keep'.
2. The phrase avoiding profane and vain babblings is talking about what people claim to believe but which they can not provide any evidence to support. Paul wrote, in this epistle, about profane things in: this sentence, 1Timothy 1:9 and 1Timothy 4:7. Paul wrote, in this epistle, about vain things in: this sentence and 1Timothy 1:6. This phrase is reminding Timothy, and us, of the doctrine which Paul already presented.
3. The phrase and oppositions of science falsely so called directly applies to 'Big Bang' and 'Evolution'. Throughout time, it also has been applied to other lies which have since been discredited, such as the existence of mermaids. Any idea which claims to be science, but which does not follow the 'Scientific Method', is science falsely so called.
4. The phrase Which some professing have erred concerning the faith warns us to be careful about religious traditions. Many of the traditions, which are preached as Bible truth, are actually doctrinal error. That is why the child of God, and especially the preacher, needs to verify everything that they are taught before declaring it to be Bible truth.
C6-S16 Paul's final blessing. (Grace be with thee.)
C6-S21 Amen. This doubles what the prior sentence said and makes it something that we will be judged for accepting or rejecting.

Chapter 1 Sentence-by-Sentence

links to sentences in this chapter:

Overview of Chapter 1.

Please see the Chapter Summary, at the start of this book Study, for an overview of this Chapter.

Chapter Summary from Treasury of Scripture Knowledge.

1-4.	Timothy is put in mind of the charge which was given unto him by Paul at his going to Macedonia.
5-10	Of the right use and end of the law.
11-19	Of Saint Paul's calling to be an apostle;
20	and Hymenaeus and Alexander.

Start of Book Study, Start of web page

C1-S1 (Verse 1-2) Opening salutations and the blessings for obedience.

Equivalent Section: Who the epistle is fRomans to.

First Step: the person used to write this epistle and his God-given qualifications.

Paul,
an apostle of Jesus Christ by the commandment of God our Saviour,
and Lord Jesus Christ,
which is our hope;.

Second Step: Recipient of the epistle and his relationship to Paul.

Unto Timothy,
my own son in the faith:.

Equivalent Section: Blessings for obeying the epistle.

Grace,
mercy,
and peace,
from God our Father and Jesus Christ our Lord..

This is the opening sentence of the epistle where Paul tells Timothy how Godly church leaders are to guide their lives and their ministry. As said in the main title: leaders are to be guided mainly by taking heed to the doctrine which comes from the Bible and rejecting all other sources of doctrine. With this in mind, we see that Paul opens with the fact that he is an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ. As explained in the note for this sentence within the Word Study on Apostle, it takes the personal commandment of God to give someone the true office of an apostle. As Paul mentions in a few sentences, there are some people who having swerved have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. In order to claim authority for their wrong doctrine, they claim to be apostles but are false apostles, deceitful workers, transforming themselves into the apostles of Christ (2Cotinthi and 11:13). (Please also see the Study called False things According to the Bible.)

Paul did not identify himself as an apostle in all of his epistles but did so only when he need to establish his authority to speak for God and give us doctrine which we all are to accept He did this in: Romans 1:1; 1Corinthians 1:1; 2Corinthians 1:1; Galatians 1:1; Ephesians 1:1; Colossians 1:1; 1Timothy 1:1; 2Timothy 1:1; Titus 1:1. Peter did the same in: 1Peter 1:1 and 2Peter 1:1. The note for Ephesians 4:1 includes comments upon the difference between being an apostle of Jesus Christ and a servant of Jesus Christ. While an apostle has more authority and power, he also has more restrictions on his personal choices because it is more important that he always properly represent Jesus Christ. While lots of people want the power and authority, few are willing the pay the personal price of restrictions upon their personal life that go beyond stopping their sin. In addition, to paying the price to get us out of Hell and into Heaven, Jesus shows us how to live in the flesh. (Please see the study called Jesus used the Holy Spirit.) As an apostle of Jesus, Peter and Paul would have to live as personal examples of Jesus more than any other men.

Notice that Paul says that his authority comes first from God our Saviour and that it comes by commandment. he functional definition of this word is: 'a mandate; an order or injunction given by authority; charge; precept'. No one has greater authority than God. However, Paul didn't just say that He was given this authority by God, but made a point of saying that it came from God our Saviour.

A lot of people believe 'Jesus is Saviour' and then believe that He is the only Saviour. However, that is like saying 'My Mom is my parent so my Daddy can't be my parent'. As explained in the Word Study on Saviour : the word Saviour is like the word parent. It takes more than one parent to create and to raise a child with each parent having different tasks to do. Likewise, the Bible teaches that our Saviour is God the Father, the Holy Spirit, the Sol as Lord, the Son as Jesus and the Son as Christ with each having different roles in our salvation. With this understanding we see that God the Father created the plan for our salvation and provides the power for it. Thus, when Paul says by the commandment of God our Saviour, he is identifying his role as apostle as being part of the basic plan of salvation that God the Father made. There is no greater authority in this matter.

When Paul adds to the prior phrase and Lord Jesus Christ, he is saying that our and Lord Jesus Christ was in full agreement with God the Father in the choice to make Paul an apostle of Jesus Christ. With that said, we need to pay attention to the different roles of the Son of God used within this sentence and why the particular role is used where it is. As an apostle of Jesus Christ, Paul represented the two roles of the Son of God that deals with us on a personal level. However, the role of Lord had to be included when making Paul an apostle because of the legal aspects involved. (Please click the links in the sentence outline above for more details on these considerations.)

Moving on, please notice that our sentence says which is our hope not who is our hope. The hope in this sentence is not associated with the person of God our Saviour or with the person of Lord Jesus Christ (because that would require the sentence to say who) but our hope is associated with the thing called the commandment of God our Saviour. A basic lesson of this book is that if we are going to claim God as our Saviour then we had better be obeying His commandment and not obeying the commandments of religion when they oppose the commandment of God our Saviour.

1:3-11 tell us that Timothy was charged with fighting the false commandments of religion which opposed the commandment of God our Saviour. In 1:5 we read Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned. Paul goes on and gives us details on how Timothy was to do that after giving the commandment. I will not go into those but will point out that the end (result) of the commandment is personal action directed by God our Saviour, (charity out of a pure heart, etc) while the opposing commandments of religion is keeping the law. Simply put, if our religion says we are to keep a bunch of rules that apply to a whole group of people (women, etc) in a rigid fashion, it is not the commandment of God our Saviour. If our religion calls for us to personally act under the direction of God our Saviour to produce things like charity out of a pure heart, then we are following the commandment of God our Saviour.

Elsewhere in the Bible we are told that our hope is in the person of God. In fact, that is the most common association. However, here our hope is associated with His commandment that made Paul an apostle. As an apostle, Paul had the responsibility of explaining the details of God's commandment. Further, Paul's apostleship required him to submit to the control by Jesus Christ for things of everyday life and on a personal level. A car sitting in the driveway does me absolutely no good if I never use it. Even so, hope in the persons of God our Saviour or Lord Jesus Christ does me no good if I don't allow them to work through that hope to change my personal life. This change is brought about as I obey His commandment.

This epistle is written to teach the pastor how to lead the church. The pastor is to teach the people how to let God our Saviour and the Lord Jesus Christ work through that hope to change our personal lives. Our hope is not just in the person of God but in the changes to our personal life brought by a personal relationship with God by obeying His commandment.

To summarize what has been said so far, our First Step of the First Equivalent Section told us that Paul had the authority of an apostle of Jesus Christ, his authority came by the commandment of God our Saviour, and Lord Jesus Christ and it is the commandment which is our hope. The commandment is backed by the power and authority of God our Saviour, and Lord Jesus Christ, but we must obey the commandment or we do not get the hope.

Our Second Step of the First Equivalent Section tells us that this epistle is written Unto Timothy, my own son in the faith. Within the Bible, a son has the same character as his father. Thus, our Step specifically says that Timothy had the same character as Paul in the faith. They may have differed in other ways but in the faith they were the same. That is why Paul could offer to Timothy all of the blessings found in the Second Equivalent Section. Paul had personally received each of these spiritual gifts an, therefore, knew that Timothy would also receive them since he had the same character as Paul had in the faith. Thus, we can also know that we will also receive them if we have the same character as Paul had in the faith.

There is a considerably sized not for this sentence under son, in the Lord Jesus Christ Study, which has doctrine that will not be repeated here. It explains how Grace, mercy, and peace come from God our Father and from each of the roles of Jesus Christ our Lord.

Please see the note for 1Corinthians 1:12 for links to where Paul is named within the Bible. Please see the note for Colossians C1S6 for links to every place where the phrase I Paul is used. We see Paul mentioned 163 times in the Bible but this is the only place in 1Timothy.

Please see the note for Romans 7:8 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments. We find forms of the word commandment occurring in 1Timothy, in: our current sentence; 1:5; 4:3; 4:11 and 6:14.

Please see the messages available at the Salvation Menu. Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. Please see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for Main Menu item for Salvation about the word save. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life' . We find forms of the word save occurring in 1Timothy, in: 1:15; 2:4; 2:15 and 4:16. We find the word Saviour, within 1Timothy in 1:1; 2:3-4 and 4:10.

Please see the notes for Romans C4S18; 1Corinthians C13S10 and Philippians 1:19-20 about the word hope. Easton's Bible Dictionary defines hope as": 'one of the three main elements of Christian character (1Co 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Ro 8:24; 1Jo 3:2). "Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1Pe 3:15; Heb 10:23). In it the whole glory of the Christian vocation is centered (Eph 1:18; 4:4)." Unbelievers are without this hope (Eph 2:12; 1Th 4:13). Christ is the actual object of the believer's hope, because it is in his second coming that the hope of glory will be fulfilled (1Ti 1:1; Col 1:27; Tit 2:13). It is spoken of as "lively", i.e., a living, hope, a hope not frail and perishable, but having a perennial life (1Pe 1:3). In Ro 5:2 the "hope" spoken of is probably objective, i.e., "the hope set before us," namely, eternal life (comp. Ro 12:12). In 1Jo 3:3 the expression "hope in him" ought rather to be, as in the Revised Version, "hope on him," i.e., a hope based on God'. The functional definition used on this site is: 'Hope is an action word like faith except that where true Biblical faith is based upon a promise found in the word of God, hope is based upon the character of God. Hope also has a greater reward from God than faith provides'. We find forms of the word hope occurring in 1Timothy, in: our current sentence and 3:14. The functional definition is: 'This is an action word like faith. However, where faith is based upon a promise found within the word of God, hope is based upon the character of God'.

Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The titles in this sentence are Immortal, invisible, Hope, and Wise God.

Please see the note for Romans C16S27; Philippians 2:19 about Timothy / Timotheus. The note for Philippians has links to every place in the Bible where we see him named. He was Paul's successor in the ministry. The note in Romans explains his relationship to Paul. We find Timothy / Timotheus occurring in 1Timothy, in: our current sentence; 1:18; 6:20 and 6:21.

Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. As explained many times on this site, faith is an action word which Hebrews 11:1 defines as: Now faith is the substance of things hoped for, the evidence of things not seen. Hebrews 11 then goes on to list actions done by the elders but notice that what is in your head and heart (a belief) does not have substance, which can be sensed by others, until a person acts on their belief (faith) and produces works. Further, what is in your head and heart (a belief) can not be separated from you in order to be evidence in court. No, true faith produces works and it is the works which 'belong to' (are the results of) faith which are remembered by God and His workers.

Please see the notes for Romans 4 and James 2:21-LJC about the word Abraham's faith. Please see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please see the note for Ephesians C1S2 about the phrase just shall live by faith. Please see the note for Romans C11S6 about the phrase just shall live by his faith. Please see the note for Romans C3S29 about the phrase justification by faith. Please see the note for Romans C3S25 about the phrase Law and faith. Please see the note for Romans C9S28 about the phrase live / walk by faith. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. We find forms of the word faith occurring in 1Timothy, in: our current sentence; 1:4; 1:5; 1:12; 1:14; 1:15; 1:19; 2:7; 2:15; 3:9; 3:11; 3:13; 4:1; 4:6; 4:9; 4:12; 5:8; 5:12; 6:2 6:10 6:11 6:12 6:21.

Please see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. We find forms of the word grace occurring in 1Timothy, in: our current sentence; 1:14 and 6:21. The commonly accepted definition, which is actually the main application, is: 'receiving a blessing that we did not earn. The acrostic of 'God's Riches At Christ Expense' is a good way to remember this definition'. However, that saying ignores the fact that the Bible says that men also give grace, and Christ certainly didn't die for their grace. The true functional definition is: 'what is given to make the giver look good'. The devils tell lies about God to try to keep from going to God for salvation and sanctification. God gives us His grace so that we can make Him look good and cause people to turn to God for salvation and for sanctification. If we don't make God look Good then He wasted His grace on us.

Please see the notes for Romans C12S1 and Colossians C3S8 about the word mercy. The functional definition is: 'not getting the punishment you deserve'. Please see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. We find forms of the word mercy occurring in 1Timothy, in: our current sentence; 1:13 and 1:16.

Please see the notes for Romans C12S16 and Galatians C1-S1 about the word peace. Please also see the Gospel of Peace in the Word Study on Gospel. The functional definition is: ' In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Please see the notes for Romans 10:15; Hebrews 12:14-LJC about the phrase peace with God. We find forms of the word peace occurring only in our current sentence and 2:1 within 1Timothy.

Please see the note for Hebrews 1:5 about the word father. That note has a dictionary definition and links from other commentators. The functional definition is: 'The being who gives his character to his son'.

Please click on each of the links in the sentence outline above to see the notes related to that particular word. In general, when the word has a link within the sentence it is not included within the Word Studies at the end of the note for the sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'an apostle. Ro 1:1; 1Co 1:1
by. 1Ti 2:7; Ac 9:15; 26:16-18; 1Co 9:17; Ga 1:1,11; 2Ti 1:11; Tit 1:3
God. 1Ti 2:3; 4:10; Ps 106:21; Isa 12:2; 43:3,11; 45:15,21; 49:26; 60:16; 63:8; Ho 13:4; Lu 1:47; 2:11; 2Ti 1:10; Tit 1:3; 2:10,13; 3:4,6; 2Pe 1:1; 1Jo 4:14; Jude 1:25
is. Ro 15:12-13; Col 1:27; 2Th 2:16; 1Pe 1:3,21
Timothy. Ac 16:1-3; 1Th 3:2 exp: 2Ti 1:2.
my. 1Ti 1:18; 1Co 4:14-17; Php 2:19-22; 2Ti 1:2; 2:1; Tit 1:4
Grace. Ro 1:7; Ga 1:3; 2Ti 1:2; Tit 1:4; 1Pe 1:2 exp: 2Jo 1:3'.

Start of Book Study, Start of web page, Start of Chapter

C1-S2 (Verse 3-4) The job that Paul gave to Timothy.

Equivalent Section: details of what Timothy was to do.

As I besought thee to abide still at Ephesus,
when I went into Macedonia,
that thou mightest charge some that they teach no other doctrine,
Neither give heed to fables and endless genealogies,
which minister questions,
rather than Godly edifying which is in faith:.

Equivalent Section: Do it.

so do..

Paul went to Macedonia more than once and while there is agreement on when Paul wrote this epistle, there is some disagreement. Therefore, the dates, and certain events, of Paul's life are not something to be debated over. In general, it is agreed that this epistle was written early within Paul imprisonment and shortly after he arrived at Rome. He still hoped to be set free, as can be seen in some of his remarks. What he says in C3-S10 is: These things write I unto thee, hoping to come unto thee shortly: But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. Thus, we see that while there can be debate about exact dates and events, we can know the motivation for this epistle and the mind-set of Paul while God had him write this epistle. As the saying goes: 'Hope for the best and plan for the worst'. This is what Paul did and this is what every Godly leader should also do. Train your replacement to the best of your ability so that when the unexpected happens and you are removed from the ministry, the ministry and the people of God are not hurt.

Paul did not order Timothy but besought him. In other places we see that some preachers decided to do differently than what Paul asked but, to the best of my knowledge, Timothy always did as Paul asked. This is why Timothy is one of only three men that Paul called my own son in the faith even though Paul trained many men. This is also why Paul could send Timothy where there were problems with preachers teaching doctrinal error and expect Timothy to not only avoid their error but to charge some that they teach no other doctrine, such as our sentence tells us Paul sent Timothy to do.

Various dictionaries give different definitions for the word Charge. Within those definitions we find the usage of our current sentence which is: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. We also have the military usage of the word Charge which is: 'to directly and actively attack the position held by an enemy'. As an apostle, which the prior sentence acknowledged that Paul was, he gave Timothy the task, with all rights and responsibilities, to attack the doctrinal error being taught at Ephesus. Supposedly, Timothy was a shy man but that did not matter. He would answer to God for his failure and we will answer to God for our failure 'to directly and actively attack' doctrinal error within our church. Please also see the message called A Pastor's Charge which deals with the use of this word within 1Timothy.

We find forms of the word charge occurring in 1Timothy, in: our current sentence; 1:18; 5:7; 5:16; 5:21; 6:13; 6:17. The functional definition for this word is: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. Please see the following notes for where this word is found in other New Testament books: Matthew 4:6; Mark 1:43; Luke 4:10; Acts 7:60; Romans 8:33; 1Corinthians 9:7; 1Corinthians 9:18; 1Thessalonians 2:9 and 2Timothy 4:1. Please also see the note for Luke 21:34 about the word overcharge. Please also see the note for Mark 6:25 about the word charger.

We can know about this doctrinal error by studying the book of Ephesians. (The Book Study covers every sentence, phrase, etc.) We find that it is one of three epistles which teach us the Gospel of Christ. Where the Colossians had never heard of it and needed to be informed, and the Galatians had turned their back on it and needed to be rebuked, the Ephesians were mixing doctrinal error with the truth and needed to get rid of the doctrinal error. (a little leaven leaveneth the whole lump) [1Corinthians 5:6; Galatians 5:9 ]). Revelation 2:1-7 was written Unto the angel of the church of Ephesus and our Lord Jesus Christ said: Nevertheless I have somewhat against thee, because thou hast left thy first love. This is the result of not completely eliminating 'just a little doctrinal error'.

Since Timothy was to abide still at Ephesus, this type of error is not easily eliminated and, after we are sure that we have eliminated it, it comes back. This is because it appeals to our flesh and is based upon the sins of our culture and, therefore, is an ever-present temptation. Thus, we need to be ever-diligent is our watching for it and eliminating it.

We see that our sentence warns us against other doctrine. Elsewhere this is called an other gospel. We also see that our sentence warns against fables and endless genealogies, which minister questions, rather than Godly edifying and we can see some other False things according to the Bible by following the links found in that Study. However, the important phrase within this part of the sentence is: which minister questions, rather than Godly edifying. There are many ideas which will catch our mind but the important thing to concentrate on is this phrase and avoid anything which fits this phrase. Foe example, lots of people like to talk about politici and and public figures and what is the latest wrong thing that someone claims that they did. Such gossip fits this phrase and this type of gossip is to be actively squashed within the church and the Godly home.

Webster's 1828 dictionary defines fable as: 'Feigned; invented, as stories'. Think of almost every news source. The term endless genealogies definitely fits evolution but it also fits this false religion that researches ancestors and has people bet baptized to get their ancestors out of Hell. Basically, this can be applied to and never-ending sequence of events which is used to justify claims that we can not be positive about anything and that there is no absolute reality. God is an absolute reality. Satan is an absolute reality. Sin is an absolute reality. Judgment is an absolute reality. Heaven and Hell are absolute realities. Manythings in our Bible are absolute realities and we need to fight against anything which causes people to question the word of God like Satan did in order to deceive Eve.

The last phrase in our First Equivalent Section is: rather than Godly edifying which is in faith. Basically, anything which edifies and encourages people to be Godly is in the faith. Rather than competing with others who are saved, or complaining about what they do or doing anything else that is negative, we should be try to 'instruct and improve the mind in knowledge generally, and particularly in moral and religious knowledge, in faith and holiness' (edify) one another. That is how we show that we are in the faith.

Our Second Equivalent Section simply says so do. That means do the ministry in the way that you were instructed and don't try to come up with some new way.

Please see the note for 2Corinthians 12:8 about the word besought. The word besought is the past-tense of the word beseech. The functional definition is: 'Entreated; implored; sought by entreaty; Asked the favor of; searched for. Ge 42:21'. This is the only place in 1Timothy where We find this word.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'. This is the only place in 1Timothy where We find this word.

Please see the note for Ephesians 1:1 about the word Ephesus. The Morrish Bible Dictionary definition is: 'A renowned city of Ionia, and in the time of the Romans the capital of the part called 'the province of Asia,' being the west portion of Asia Minor. Being near the sea it was a place of great commerce, and as the capital of the province it had constant intercourse with the surrounding towns. the celebrated temple of Diana also brought multitudes of heathen. Its inhabitants are supposed to have been of Greek origin, with also a large number of Jews engaged in commerce. Ac 18:19-24; 19:1,17,26,35; 20:16-17; 1Co 15:32; 16:8; Eph 1:1; 1Ti 1:3; 2Ti 1:18; 4:12; Re 1:11; 2:1. It is now named Ayasolook. the ruins are extensive: the sea has retired, leaving a pestilential morass of mud and rushes.' this is the only place in 1Timothy where We find this word.

Please see earlier within this note about the word charge.

Please see the note for 1Corinthians C12S27 about the word teach. The functional definition is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'. We find forms of the word teach occurring in 1Timothy, in: our current sentence; 2:12; 3:2; 4:11; 6:2; 6:3. Please also see the note for C1-S3 about the word teacher. The functional definition is: 'one who teaches'.

Please see the notes for 1Corinthians C14S6 and 2Timothy C3S10 about the word doctrine. The functional definition is: 'religious teaching which claims to be from God. Hence, a principle or position in any science; whatever is laid down as true by an instructor or master. the doctrines of the gospel are the principles or truths taught by Christ and his apostles'. Please also see the note for Lord Jesus Christ Overview about doctrine of Christ. We find forms of the word doctrine occurring in 1Timothy, in: our current sentence; 1:10; 4:1; 4:6; 4:13; 4:16; 5:17; 6:1; 6:4.

Please see the note for 2Corinthians 5:5 about the word give. The functional definition of giving is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for Philippians 4:15 about the word give. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks. We find forms of the word give occurring in 1Timothy, in: our current sentence; 2:1; 2:6; 4:1; 4:13; 4:15; 5:7; 5:14; 6:13; 6:17.

Please see the note for 4:16 about the word heed. The functional definition is: 'Pay attention; watch out. Ge 31:24'.

We find forms of the word fable in: 1Timothy 1:4; 1Timothy 4:7; 2Timothy 4:4; Titus 1:14; 2Peter 1:16. Smith's Bible Dictionary defines this word as: 'A fable is a narrative in which being irrational, and sometimes inanimate, are, for the purpose of moral instruction, feigned to act and speak with human interests and passions. --Encyc. Brit. the fable differs from the parable in that -- 1. the parable always relates what actually takes place, and is true to fact, which the fable is not; and 2. the parable teaches the higher heavenly and spiritual truths, but the fable only earthly moralities. Of the fable, as distinguished from the parable [PARABLE], we have but two examples in the Bible: 1. that of the trees choosing their king, addressed by Jotham to the men of Shechem, (Jg 9:8-15). 2. that of the cedar of Lebanon and the thistle, as the answer of Jehoash to the challenge of Amaziah. (2Ki 14:9). The fables of false teachers claiming to belong to the Christian Church, alluded to by writers of the New Testament, (1Ti 1:4; 4:7; Tit 1:14; 2Pe 1:16) do not appear to have had the character of fables, properly so called'. Webster's 1828 defines this word as: ', n. L., Gr. the radical sense is that which is spoken or told. 1. A feigned story or tale, intended to instruct or amuse; a fictitious narration intended to enforce some useful truth or precept. Jothams fable of the trees is the oldest extant, and as beautiful as any made since. 2. Fiction in general; as, the story is all a fable. 3. An idle story; vicious or vulgar fictions. But refuse profane and old wives fables. 1 Timothy 4. 4. the plot, or connected series of events, in an epic or dramatic poem. The moral is the first business of the poet; this being formed, he contrives such a design or fable as may be most suitable to the moral. 5. Falsehood; a softer term for a lie.
FABLE, v.i. 1. to feign; to write fiction. Vain now the tales which fabling poets tell. 2. to tell falsehoods; as, he fables not.
FABLE, v.t. to feign; to invent; to devise and speak of, as true or real. The hell thou fablest'.

Please see the notes for Romans C13S6 and 1Corinthians C3S5 about the word minister. The note in Romans provides the definition from Webster's 1828 and the note in 1Corinthians provides links from other commentators. The functional definition, of the word minister, is: 'a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'. In addition, please see the note for 1Corinthians C12S5 about the word administration. Please also see the notes for Proverbs Study and Ephesians C4S7 about the word ministry. The functional definition is: 'The office, duties or functions of a subordinate agent of any kind'. We find forms of the word minister occurring in 1Timothy, in: our current sentence and 4:6.

Please see the note for Mark 1:27 about the word question. That note has links to every place in the Bible where this word is used. Webster's 1828 defines this word as: 'the act of asking; an interrogatory; as, to examine by question and answer. 2. that which is asked; something proposed which is to be solved by answer. What is the question? 3. Inquiry; disquisition; discussion. It is to be put to question, whether it is lawful for christian princes to make an invasive war, simply for the propagation of the faith. 4. Dispute or subject of debate. there arose a question between some of John's disciples and the Jews, about purifying. John 3. 5. Doubt; controversy; dispute. the story is true beyond all question. this does not bring their truth in question. 6. Trial; examination; judicial trial or inquiry. Of the hope and resurrection of the dead I am called in question. Acts 23. Acts 24. 7. Examination by torture. 8. Endeavor; effort; act of seeking. Not in use. 9. In logic, a proposition stated by way of interrogation. In question, in debate; in the course of examination or discussion; as, the matter or point in question'.

Please see the note for Luke 12:31 about the word rather. Webster's 1828 defines this word as: 'The use is taken from pushing or moving forward. L. ante, before. But he said, yea rather, happy are they that hear the word of God and keep it. Luke 11. 1. More readily or willingly; with better liking; with preference or choice. My soul chooseth strangling and death rather than life. Job. 7. Light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3. Ps. 84. 2. In preference; preferably; with better reason. Good is rather to be chosen than evil. See acts 5. 3. In a greater degree than otherwise. He sought throughout the world, but sought in vain, and no where finding, rather fear'd her slain. 4. More properly; more correctly speaking. This is an art which does mend nature, change it rather; but the art itself is nature. 5. Noting some degree of contrariety in fact. She was nothing better, but rather grew worse. Mark 5. Matt. 27. The rather, especially; for better reason; for particular cause. You are come to me in a happy time, the rather for I have some sport in hand. Had rather, is supposed to be a corruption of would rather. I had rather speak five words with my understanding - 1Cor. 14. This phrase may have been originally, "I'd rather," for I would rather, and the contraction afterwards mistaken for had. Correct speakers and writers generally use would in all such phrases; I would rather, I prefer; I desire in preference'.

Please see the notes for 2Corinthians 11:2 and 2Peter 2:9-LJC about the word Godly. The functional definition is: 'a. god-like Pious; reverencing God, and his character and laws. 1. Living in obedience to God's commands, from a principle of love to him and reverence of his character and precepts; religious; righteous; as a Godly person'. We find the word Godly occurring in 1Timothy, in: our current sentence. We find the word ungodly occurring in 1Timothy, in 1:9. We find the words Godly / ungodly occurring in 1Timothy, in: 1:3-4; 1:8-11; 2:2; 2:10; 3:16; 4:7; 4:8; 6:3; 6:5 and 6:11. Please also see the notes for 2Corinthians 11:2 and 2Peter 2:9-LJC about the word ungodly . The functional definition is: 'A lost person whose lifestyle shows that they are lost and have nothing to do with obeying and trusting God'. In addition, please also see the note for 2Peter 2:9-LJC about the word unjust. These three words are often confused because people teach wrong definitions for these words in order to justify doctrinal error.

Please see the notes for Romans C14S25; Ephesians C4S7 about the word edify. The functional definition is: 'To instruct and improve the mind in knowledge generally, and particularly in moral and religious knowledge, in faith and holiness'. We find forms of the word edify occurring in 1Timothy, only in our current sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'at. Ac 19:1-10
when. Ac 20:1-3; Php 2:24
charge. 1Ti 4:6,11; 5:7; 6:3,10,17; Ga 1:6-7; Eph 4:14; Col 2:6-11; Tit 1:9-11; 2Jo 1:7,9-10; Re 2:1-2,14,20
to. 1Ti 4:7; 6:4,20; 2Ti 2:14,16-18; 4:4; Tit 1:14; 2Pe 1:16
endless. Tit 3:9
questions. 1Ti 6:4-5; 2Ti 2:22
Godly. 1Ti 3:16; 6:3,11; 2Co 1:12; 7:9-10; Eph 4:12-16; Tit 1:1; Heb 13:9'.

Start of Book Study, Start of web page, Start of Chapter

C1-S3 (Verse 5-7) The ultimate goal of the ministry.

Equivalent Section: What the ultimate goal is.

Now the end of the commandment is charity out of a pure heart,
and of a good conscience,
and of faith unfeigned:.

Equivalent Section: Some people are seeking a different goal.

First Step: Identify the wrong goal.

From which some having swerved have turned aside unto vain jangling;
Desiring to be teachers of the law;.

Second Step: the problem with a wrong goal.

understanding neither what they say,
nor whereof they affirm..

The word Now means 'after what was just said'. That is: after recognizing your rights and responsibilities to charge the positions held by doctrinal error that is being taught in that church, realize what is said in this sentence. This is the first thing to do when starting a new job. Paul says the end of the commandment is... Paul identifies the ultimate goal of all saved people and it is Timothy's job to help people reach that goal. Our Second Equivalent Section warns that some having swerved have turned aside unto vain jangling. Simply put: if we don't keep out true ultimate goal always in sight we can be led astray by secondary goals.

Many large companies publish a Purpose Statement to all of their employees so that everyone understands the ultimate goal of that organization. Many ministries would be wise to do the same as this is the only way to keep everyone working together and owards the same goal.

With that in mind, our First Equivalent Section tells us that the ultimate goal of all saved people is to be:

charity out of a pure heart
a good conscience
faith unfeigned

While these may seem to be three separate goals, they in fact all work together to give us a life which will honor God and show the changes which a true relationship with Jesus Christ will bring into a person's life.

Many people confuse charity and love by claiming that they are the same thing. If they had the same meaning then God would not use two different words in His Bible. In general, we love people and things that we know. Charity is applied to strangers also with no favor shown to those we love above the stranger. Again, for a better understanding of the meaning of this word please pray about it and then study 1Corinthians 13.

Our Charity is to be out of a pure ('100% or singular') heart. That is: when we do charity the only motivation of our heart is to be what God gives us to bring glory to God and we are not to add in secondary goals for the world or our flesh as those secondary goals can complicate things and actually become our primary goal.

While Charity defines our primary action and pure defines our primary motivation, a good conscience defines our verification of what we do. God uses our conscience to warn us when we are going wrong. The Bible also warns that we can wound our conscience and that it can be weak and gives us other warnings which we need to pay attention to if we want to maintain a good conscience.

While the other phrases gave us our action, attitude and means of verification, faith unfeigned identifies the true power that enables us to live a life which brings glory to God and shows the effects of Jesus Christ within our life. The word unfeigned means: 'Not feigned; not counterfeit; not hypocritical; real; sincere; as unfeigned piety to God; unfeigned love to man'. Thus, we are warned that people can have a fake faith but ours is to be real. As said repeatedly on this site, faith is an action word. Until a person acts they only have a belief that is not seen (Hebrews 11:1). a lot of people think they have faith but then wonder why they don't have the results that the Bible promises come to people who act in true faith. Their lack of Biblical results is an indication that their 'faith' is, in fact feigned. Thus, one of the goals of a true Christian life is to know the results promised for having faith unfeigned and making sure that you have it because that is where we get our true power to live this life. True Biblical faith unfeigned does not rely upon our power but causes us to do what the Bible commands so that God's power is seen in and through our life.

Having dealt with the details of our First Equivalent Section, we can now look at the Second Equivalent Section which tells us the same truth only in a different manner. While our First Equivalent Section told us how to do the end of the commandment, our Second Equivalent Section warns us about people who failed (From which some having swerved). In our Second Equivalent Section we are warned who to not follow or we also will not reach the end of the commandment.

This is the only place in the Bible where we find forms of the word swerve. Webster's 1828 dictionary defines swerving as: 'Roving; wandering; deviating from any rule or standard; inclining; climbing or moving by winding and turning'. This happens when someone is operating a vehicle and they take their eyes off of where they are supposed to go and start looking at a distraction. The primary distraction for a saved person is a 'good thing' which they are not supposed to be doing. In our sentence we see Paul describe people who were Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. They wanted to be the authority when they were not given that job and gift from God and they did not put in the diligent effort required to become qualified. Basically, if we concentrate on doing what God gave us to do and keep our nose out of the business that God gave to others we won't have time for this type of error. However, as we see here, these people swerved into error because they failed to keep their eye on the goal that God gave to them personally.

We see that these people, who swerved into error, were Desiring to be teachers of the law. Paul goes on to say that they were understanding neither what they say, nor whereof they affirm. It is pure pride when someone wants to be considered an expert but refuses to put in the work necessary to be one. What these people were doing is the same as we see people do today. They found what some other 'expert' claimed and claimed the same thing, thereby claiming to be an 'expert' based upon someone else's work. If they had actually done the effort to find the truth they would have known what the Jerusalem Council had already determined in Acts 15. Instead they taught religious traditions which they had not verified against the Spirit of God and the word of God. That is why they were not understanding neither what they say, nor whereof they affirm.

It takes personal experience, after you learn what to do from an 'expert', in order to have true understanding. For example, I've heard many preachers say 'You can't out give God' but then they have trouble paying their bills. The fact is that what they preached sounds good and preaches good but is, in fact, only part of the truth and the reason they can't pay their bills is that they do not understand the rest of the truth involved. They are like these people that Paul is warning against when he says understanding neither what they say, nor whereof they affirm. Simply put: make sure that you have personal experience making something work before you affirm it. These people could not affirm...the law because God was no longer blessing keeping the law.

Please see the note for 1:1 about the word commandment. The functional definition is: 'a mandate; an order or injunction given by authority; charge; precept'.

Please see the note for 8:1 for links to every sentence in the word of God which use any form of the word charityThe functional definition of charity is: 'Showing God's love to others regardless of who they are. Charity differs from love in that love is shown to people we know'. Please also see the note for Romans 14:15 about the word charitably. We find forms of the word charity occurring in 1Timothy, in: our current sentence; 2:14 and 4:12.

Please see the note for Romans C14S27 about the word pure. The functional definition is: '100% or singular'. We find forms of the word pure occurring in 1Timothy, in: our current sentence; 3:9; 4:12; 5:1-2 and 5:22.

Please see the notes for Romans C10S6; 2Corinthians C2S4 and Colossians C2S1 about the word heart. The functional definition is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'. We find forms of the word heart only in our current sentence within 1Timothy. Please see the note for Galatians C6S6 about the phrase LORD looketh on the heart. Please see the note for Ephesians C4S8 about a wicked heart.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition is: 'that which comes from God'. Please also see the note for Mark 2:28-LJC about Good Friday. Please also see the note for Romans C11S26 about the word goodness. We find forms of the word good occurring in 1Timothy, in: our current sentence; 1:8; 1:18-20; 2:3; 2:10; 3:1; 3:2; 3:7; 3:13; 4:4; 4:6; 5:4; 5:10; 5:25; 6:12; 6:13; 6:18.

Please see the note for Romans C9S1 about the word conscience. The functional definition is: 'to know, to be privy to. 1. A witness inside of ourselves that lets us know if something is right or wrong from a moral perspective'. We find forms of the word conscience occurring in 1Timothy, in: our current sentence; 1:19; 3:9 and 4:2.

We find forms of the word swerve only in our current sentence. Webster's 1828 defines this word as: 'to wander; to rove. The swerving vines on the tall elms prevail. 2. to wander from any line prescribed, or from a rule of duty; to depart from what is established by law, duty or custom; to deviate. I swerve not from thy commandments. They swerve from the strict letter of the law. Many who, through the contagion of evil example, swerve exceedingly from the rules of their holy religion-- 3. to bend; to incline. 4. to climb or move forward by winding or turning'.

Please see the note for 2Timothy C1S2 about the word unfeigned. The functional definition is: 'Not feigned; not counterfeit; not hypocritical; real; sincere; as unfeigned piety to God; unfeigned love to man'. That note gives us several consequences of Timothy's unfeigned faith. This word is used within 1Timothy only in our current sentence.

Please see the note for Luke 9:10 about the word aside. The functional definition for this word is: 'Distinct from others, privately, to withdraw' In this sentence, we are warned that some saved people have separated themselves from sound doctrine in order to fill their heart with pride and acclaim from men.

Please see the notes for 1Corinthians C15S1; Galatians C2-S16 about the word vain. The functional definition is: ' Empty; worthless; having no substance, value or importance'. The best way to understand this word is to think of whited sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. We find forms of the word vain occurring in 1Timothy, in: our current sentence and 6:20.

Forms of the word jangling only occur here. Webster's 1828 dictionary defines this word as: 'ppr. Wrangling; quarreling; sounding discordantly.
n. A noisy dispute; a wrangling'.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:19-20 and Philippians 1:23-24 about the word desire. The functional definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'. We find forms of the word desire occurring in 1Timothy, in: our current sentence and 3:1.

Please see the note for C1-S2 about the word teach. The functional definition is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'. A teacher is: 'one who teaches'. We find forms of the word teach occurring in 1Timothy, in: our current sentence and 2:7.

The functional definition of the word law is: 'A written code or rule that is enforced by God or some government'. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us tday: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22. We find forms of the word law occurring in 1Timothy, only in: our current sentence and the next sentence.

Please see the note for 1Corinthians C14S2 about the word understand. The functional definition is: 'under and stand. the sense is to support or hold in the mind'. This word only occurs in our current sentence within 1Timothy.

Please see the note for Romans C10S28 about the word gainsaying. Please see the note for Romans 11:1 about the phrase I say. Please see the note for Romans C15S15 about the word speak. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the notes for 2Corinthians 2:17 and 2Corinthians 3:12-14 about the word speech. The Webster's 1828 definition is: 'to speak; to utter in words; as, he said nothing; he said manythings; he says not a word. Say a good word for me. It is observable that although this word is radically synonymous with speak and tell, yet the uses are applications of these words are different. thus, we say, to speak an oration, to tell a story; but in these phrases, say cannot be used. Yet to say a lesson is good English, though not very elegant. We never use the phrases to say a sermon or discourse, to say an argument, to say a speech, to say testimony. A very general use of say is to introduce a relation, narration or recital, either of the speaker himself or of something said or done or to be done by another. thus, Adam said, this is bone of my bone; Noah said, blessed be the Lord God of Shem. If we say we have no sin, we deceive ourselves. Say to the cities of Judah, behold your God. I cannot say what I should do in a similar case. Say thus precedes a sentence. But it is perhaps impracticable to reduce the peculiar and appropriate uses of say, speak and tell, to general rules. they can be learned only by observation. 2. to declare. Gen. 38. 3. to utter; to pronounce. Say now Shibboleth. Judges 12. 4. to utter, as a command. God said, let there be light. Gen. 1. 5. to utter, as a promise. Luke 23. 6. to utter, as a question or answer. Mark 11. 7. to affirm; to teach. Matt. 17. 8. to confess. Luke 17. 9. to testify. Acts 26. 10. to argue; to allege by way of argument. After all that can be said against a thing - 11. to repeat; to rehearse; to recite; as, to say a lesson. 12. to pronounce; to recite without singing. then shall be said or sung as follows. 13. to report; as in the phrases, it is said, they say. 14. to answer; to utter by way of reply; to tell. Say, Stella, feel you no content, reflecting on a life well spent? Note - this verb is not properly intransitive. In the phrase, "as when we say, Plato is no fool," the last clause is the object after the verb; that is, "we say what follows." If this verb is properly intransitive in any case, it is in the phrase, "that is to say," but in such cases, the subsequent clause is the object of the verb, being that which is said, uttered or related'. We find forms of the word say occurring in 1Timothy, in: our current sentence; 1:15; 3:1 and 4:9 We find forms of the word speak occurring in 1Timothy, in: 2:7; 4:1-2; 5:13 and 5:14.

Please see the note for Titus 3:8 about the word affirm. The functional definition is: 'To make firm; to establish, confirm or ratify; as, the Supreme court affirmed the judgment'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the end. Ro 10:4; 13:8-10; Ga 5:13-14,22; 1Jo 4:7-14
charity. Mr 12:28-34; Ro 14:15; 1Co 8:1-3; 13; 14:1; 1Pe 4:8; 2Pe 1:7 exp: Col 3:14; Re 2:19.
a pure. Ps 24:4; 51:10; Jer 4:14; Mt 5:8; 12:35; Ac 15:9; 2Ti 2:22; Jas 4:8; 1Pe 1:22; 1Jo 3:3
a good. 1Ti 1:19; 3:9; Ac 23:1; 24:16; Ro 9:1; 2Co 1:12; 2Ti 1:3; Tit 1:15; Heb 9:14; 10:22; 13:18; 1Pe 3:16,21
faith. Ga 5:6; 2Ti 1:5; Heb 11:5-6; 1Jo 3:23 exp: Eph 1:15; 1Th 3:6; Tit 1:1.
General references. exp: Mt 22:40; Ac 24:16; 1Co 16:14.
From which some having swerved. or, Which some not aiming at. 1Ti 6:21; 2Ti 2:18(Gr) 1Ti 4:10
turned. 1Ti 5:15; 6:4-5,20; 2Ti 2:23-24; Tit 1:10; 3:9
to. Ac 15:1; Ro 2:19-21; Ga 3:2,5; 4:21; 5:3-4; Tit 1:10-11
understanding. 1Ti 6:4; Isa 29:13-14; Jer 8:8-9; Mt 15:14; 21:27; 23:16-24; Joh 3:9-10; 9:40-41; Ro 1:22; 2Ti 3:7; 2Pe 2:12
General references. exp: Job 38:2; 2Ti 1:11.
the law. De 4:6-8; Ne 9:13; Ps 19:7-10; 119:96-105,127-128; Ro 7:12-13,16,18,22; 12:2; Ga 3:21
lawfully. 2Ti 2:5'.

Start of Book Study, Start of web page, Start of Chapter

C1-S4 (Verse 8-11) How to know that someone is using the wrong way.

First Step: Know the purpose of the doctrine being taught.

But we know that the law is good,
if a man use it lawfully;.

Second Step: Know who the doctrine was written for.

Knowing this,
that the law is not made for a righteous man,
but for the lawless and disobedient,
for the ungodly and for sinners,
for unholy and profane,
for murderers of fathers and murderers of mothers,
for manslayers,
For whoremongers,
for them that defile themselves with mankind,
for menstealers,
for liars,
for perjured persons,
and if there be any other thing that is contrary to sound doctrine;.

Third Step: Know the results of true Biblical doctrine.

According to the glorious gospel of the blessed God,
which was committed to my trust..

Our sentence is titled 'How to know that someone is using the wrong way'. While our sentence is talking about the law, it presents truths which can be properly applied to any wrong way for finding God's truth. Proverbs 14:12 and Proverbs 16:25 tell us There is a way which seemeth right unto a man, but the end thereof are the ways of death. Since our sentence is giving us the way to judge doctrine, it can be applied to more than just the law.

Our sentence starts with the word But, which means it is continuing to subject of the prior sentence while going in a different direction. Our prior sentence condemned people who tried to use the law the wrong way. Now our current sentence tells us that the law is good (it 'comes from God'). Therefore, the condemnation is not from the use of the law but from the misuse. That is also the main message of our current sentence.

Thus, we see that people can take something that is good ('comes from God') and misuse it to produce something that is not good.

Our First Step contains an if and tells us the condition under which it is proper to use the law. Under any other condition, using the law is a violation of that law and the person doing so is not lawful. Thus, the person who claims the authority of the law. while violating that law proves himself to be a liar and invalidates all claims that he made.

Our Second Step tells us 'who the doctrine was written for'. Applying it to any other person is not lawful. Therefore, as Romans 3:23 says: Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. the law was written to condemn the unlawful and it can not be applied to the lawful and especially can not be used to justify them. Thus, our Second Step shows us that if something is applied to the wrong type of person it can not be right.

Finally, our third Step told us to 'Know the results of true Biblical doctrine'. When someone is promoting results which are not the same as we should be looking for then we can know that they are not going the right way. People who ale promoting the law (or other doctrinal error) will not be lifting up the true results which are According to the glorious gospel of the blessed God because nothing else can produce the true results of the gospel.

Returning to our Second Step we see Knowing this, that the law is not made for a righteous man, but for...any other thing that is contrary to sound doctrine. The true righteous man will follow the sound doctrine of the gospel. The unrighteous are the people who want to believe that they are made righteous by keeping part of the law such as 'the ten commandments'.

We can look at the various types of people listed here, and do so in the word definitions below, but the main thing to keep in mind is the phrase and if there be any other thing that is contrary to sound doctrine. That means that this list is not an exclusive list but only an example of the kinds of people who are not willing to live According to the glorious gospel of the blessed God. This is the Gospel which tells us the 'good news that God wants an ongoing personal relationship with us like He had with Adam and Eve before they sinned'. It should be obvious that this gospel of God requires us to stop our sinning since our sin will separate us from God just like sin separated Adam and Eve from God. Thus, we can conclude that any other thing that is contrary to sound doctrine would try to justify sin which would separate us from God. Please see the note for this verse in the Word Study on Gospel for more details.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. We find forms of these words, within 1Timothy, in: our current sentence; 2:4; 3:5; 3:15; 4:3 and 6:4. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. Webster's 1828 dictionary defines righteous as: 'Just; accordant to the divine law. Applied to persons, it denotes one who is holy in heart, and observant of the divine commands in practice; as a righteous man. Applied to things, it denotes consonant to the divine will or to justice; as a righteous act. It is used chiefly in theology, and applied to God, to his testimonies and to his saints. The righteous, in Scripture, denote the servants of God, the saints. 2. Just; equitable; merited. And I thy righteous doom will bless'. The functional definition is: 'doing the right thing, the right way, at the right time and for the right reason'. We find forms of the word righteousness occurring in 1Timothy, only in: our current sentence and 6:11. Please also see the note for Philippians 1:9-11 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Please also see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness.

Thompson Chain Topics provides references for the word righteous as: 'THE RIGHTEOUS, promises to: Job 36:7; Ps 34:15; 37:25; 92:12; Pr 3:32; 4:18; 12:13; 20:7; Isa 3:10; Mt 13:43. Death of: Greatly Desired: Nu 23:10. Fearless: Ps 23:4. Precious: Ps 116:15. Hopeful: Pr 14:32. Triumphant: Lu 16:22. Divine Element in: Ro 14:8. Great Gain: Php 1:21. Faith Illuminates: Heb 11:13. Blessing Pronounced upon: Re 14:13. Sought as a Relief from Trouble.: Seed of: (Beneficent Influence of the Righteous): Ps 25:13; 37:25; 69:36; 102:28; 112:2; Pr 11:21; 14:26; 20:7. Saints: Contrasted with Sinners: Pr 10:6,16,25; 11:5; 12:7; 13:21; 14:32; 15:6; 21:15; Ro 2:9; 1Pe 4:18. The Feet of: 1Sa 2:9; 2Sa 22:34; Ps 40:2; Isa 52:7; Eph 6:15. Portion of: Ps 16:5; 73:26; 119:57; 142:5; La 3:24. Promises to: Ps 37:28; 97:10; 116:15; 132:16; 149:9; Da 7:27; 1Co 6:2; Re 11:18. Sealed by God: Eze 9:4; 2Co 1:22; Re 7:3; 9:4; 14:1; 22:4. Steps of: Job 14:16; 31:4; Ps 18:36; 37:23; 40:2; Pr 4:12; 16:9. Righteousness. Of God: Ezr 9:15; Ps 48:10; 65:5; 97:2; 119:137; 145:17; Jer 23:6; 1Jo 2:29. Of Christ: Ps 45:7; Isa 11:5; 42:6; 59:16; Jer 23:5; Re 19:11. Examples of: 1Ki 15:14; 2Ch 14:2; 29:2; 31:20; Job 1:1; Zep 3:13; Lu 1:6; 2:37; Ac 24:16. Enjoined: Da 4:27; Ho 10:12; Mt 5:20; Ac 24:25; 1Co 15:34; Eph 6:14; Php 1:11; 1Ti 6:11. Blessings of: See Blessings. Civic, the blessings of: Pr 11:11; 14:34; 16:12; 25:5; 28:2; 29:4,14; Isa 16:5; 32:16; 33:5; 54:14. Fruits of: General References to: Produced in All Periods of Life: Ps 92:13-14. Perennial: Eze 47:12. Grown only upon Good Ground: Mt 13:8. Many Varieties of: Ga 5:22-23. Without Defect: Eph 5:9; Php 1:11. The Product of Heavenly Wisdom: Jas 3:17. FRUITFULNESS: Conditions of Fruit-bearing: Contact with Living Water: Ps 1:3. Spiritual Receptivity: Mt 13:23. Death of the Old Life: Joh 12:24. Chastening, or Pruning: Joh 15:2. Abiding in Christ: Joh 15:5; Ro 6:22; Heb 12:11. Promises concerning: Promises to the righteous: Job 36:7; Ps 34:15; 37:25; 92:12; Pr 3:32; 4:18; 12:13; 20:7; Isa 3:10; Mt 13:43: the Robe of Righteousness, the Saint's Adorning: Job 29:14; Ps 132:16; Isa 52:1; 61:10; Zec 3:4; Mt 22:11; Lu 15:22. Sacrifices of: De 33:19; Ps 4:5; 51:19; Mal 3:3. Secured by Faith: Ge 15:6; Ac 13:39; Ro 3:28; 5:1,18; 9:30; 1Co 6:11; Ga 3:24. Tendeth to Life: De 32:47; Pr 4:22; 11:19; 12:28; 19:23; Eze 20:11; 33:19; Lu 10:27-28; Ro 10:5; Ga 3:12. Righteousness, Christ Our: Ro 10:4; 1Co 1:30; Php 3:9. UNRIGHTEOUSNESS: General references to: Ro 1:18; 6:13; 2Th 2:10; 2Pe 2:13; 1Jo 5:17. GODLESSNESS: Job 34:9; 35:10; Ps 10:4; 36:1; Mal 3:14; Ro 1:30; Eph 2:12; 1Ti 1:9. UNGODLINESS, general references to: 2Ti 2:16; Tit 2:12; Jude 1:18. IMPIETY, general references to: Ex 5:2; 2Ch 32:17; Job 21:14; Pr 1:30; Da 3:15; Zep 1:12; Ro 1:28; 3:18'.

Nave's Topical Bible provides references for the word righteous as: 'MISCELLANY OF MINOR SUB-TOPICS: Compared with : the sun: Jg 5:31; Mt 13:43. Stars: Da 12:3. Lights: Mt 5:14; Php 2:15. Mount Zion: Ps 125:1-2. Lebanon: Ho 14:5-7. Treasure: Ex 19:5; Ps 135:4. Jewels: Mal 3:17. Gold: Job 23:10; La 4:2. Vessels of gold and silver: 2Ti 2:20. Stones of a crown: Zec 9:16. Living stones: 1Pe 2:5. Babies: Mt 11:25; 1Pe 2:2. Little children: Mt 18:3; 1Co 14:20. Obedient children: 1Pe 1:14. Members of the body: 1Co 12:20,27. Soldiers: 2Ti 2:3-4. Runners in a race: 1Co 9:24; Heb 12:1. Wrestlers: 2Ti 2:5. Good servants: Mt 25:21. Strangers and pilgrims: 1Pe 2:11. Sheep: Ps 78:52; Mt 25:33; Joh 10. Lambs: Isa 40:11; Joh 21:15. Calves of the stall: Mal 4:2. Lions: Pr 28:1; Mic 5:8. Eagles: Ps 103:5; Isa 40:31. Doves: Ps 68:13; Isa 60:8. Thirsting deer: Ps 42:1. Good fish: Mt 13:48. Dew and showers: Mic 5:7. Watered gardens: Isa 58:11. Unfailing springs: Isa 58:11. Vines: Song 6:11; Ho 14:7. Branches of a vine: Joh 15:2,4-5. Pomegranates: Song 4:13. Good figs: Jer 24:2-7. Lilies: Song 2:2; Ho 14:5. Willows by the water courses: Isa 44:4. Trees planted beside rivers: Ps 1:3. Cedars in Lebanon: Ps 92:12. Palm trees: Ps 92:12. Green olive trees: Ps 52:8; Ho 14:6. Fruitful trees: Ps 1:3; Jer 17:8. Corn (grain): Ho 14:7. Wheat: Mt 3:12; 13:29-30. Salt: Mt 5:13. Access of, to God: Ps 31:19-20; Isa 12:6. Few: Mt 7:14; 22:14. Relation of, to God: Le 20:24-26. Righteous and wicked, circumstances of, contrasted: Job 8; Ps 17:14-15. At the judgment. [WICKED (PEOPLE)]. DESCRIBED: Ex 33:16; 1Sa 13:14; Ezr 10:3; Ps 1:1-2; 4:3; 15; 24:3-5; 37:26,30-31; 64:10; 84:7; 87:5-6; 112; 119:1-3; Pr 2:9-12; 4:18; 13:5; 25:26; Isa 33:15-16; 51:1; 54:13; 60:21; 62:12; 63:8; Jer 31:12-14,33-34; Eze 18:5-9; 44:9; Zec 3:2,7-8; Mt 5:3-10,13-16; 7:16-20,24-27; 12:50; 13:23,38; 19:14; Mr 10:14-15; Lu 6:45; 18:16-17; Joh 3:21; 8:31-32,39,42,47; 10:4-5,27; 13:35; 15:14; Ac 2:38,47; 8:36-37; 10:47; 11:23-24; 18:7-8; Ro 1:6-7; 6; 8:5-6,9,14-16,29,35-39; 9:8; 15:14; 16:19; 1Co 1:2,26-27,30; 2:12-13; 6:9-11; 15:48-49; 2Co 1:12; 4:1-2; 5:17,21; Ga 5:22-26; Eph 1:1,4-7; 2:1,4-6,10,13-14,19-22; 3:17-19; 4:13-16,22-32; 5:8; Php 2:15; 3:3,7-11; 4:8; Col 1:9-13; 2:7; 3:3; 1Th 1:3; 5:4-5,27; 2Ti 2:19,21-25; Phm 1:5-6; Heb 3:1,6; 1Pe 2:5,9-10; 4:1-2; 2Pe 1:1; 1Jo 2:3,5-6,12-15; 3:2-3,6-7,9,14,18-19; 4:7; 5:1; 2Jo 1:9; Re 1:6; 14:4-5; 17:14. PROMISES TO, EXPRESSED OR IMPLIED: Ge 15:1; 22:17; Ex 23:22; Le 26:5-6,10; De 28:1-13; 33:27; 1Sa 2:9; 2Ch 16:9; Ezr 8:22; Job 5:11-27; 8:4-7,20-21; 11:15-20; 22:21-30; 36:7-12; Ps 4:3; 5:12; 15:2-5; 23:6; 25:10-14; 28:8; 29:11; 32:6-8,10; 33:18-19; 34:9-10,15,17; 37:3-5,9,18,23-29,34; 41:1-2; 50:15; 55:22; 58:11; 62:8; 65:4; 73:24; 81:10; 84:11; 85:9; 91:1,3-7,9-12; 94:17-18; 97:10-11; 111:5; 112:6; 121:3-8; 125:1-3; 128; 145:18-21; Pr 1:33; 2:21; 3:1-10,25-26; 10:3; 12:2; 14:26; 15:29; 16:7; 21:21; 28:25; 29:25; Ec 7:18; 8:5; Isa 4:5-6; 11:6-9; 25:8; 26:3; 33:16,21-22,24; 35:10; 40:10-11,29,31; 41:10-11,13; 43:2; 44:2-3; 49:9-12; 50:7-9; 51:11; 54; 56:2-8; 57:1-2; 58:8-14; 59:20-21; 64:4; 65:13-14,17-25; 66:13-14; Jer 17:7-8; Eze 18:5-9,19-20; 34:11-17,22-31; Da 12:1-3; Ho 6:3; Na 1:7; Hag 1:13; 2:4-5; Zec 3:7; Mal 3:12,16-18; 4:2-3; Mt 5:3-12; 7:7-8; 8:11; 10:28-32; 13:43; 18:10,19-20; 19:29; 24:21-22; 25:21,33-34,46; 28:20; Mr 3:35; 8:35; 9:41; 10:21,29-30; 11:23-24; 13:13,27; Lu 3:17; 6:20-23; 10:20; 11:9-10; 12:7,32; 16:22-25; 18:29-30; 20:35-36; 21:18,27-28; 22:29-30; 23:43; Joh 3:15-18,36; 4:14; 5:24,29; 6:39-40; 8:12,51; 9:31; 10:27-29; 12:25-26; 13:36; 14:1-3,12-21,23; 16:33; 17:2,22,24; Ac 10:4,31; 20:32; 26:18; Ro 2:7,10; 5:9-11,17; 6:22-23; 8:14-18,28,32-39; 9:33; 10:9,11-13; 13:11; 1Co 1:8-9; 2:9; 3:21-23; 6:2-3; 8:3; 13:10-12; 15:48-57; 2Co 1:20-22; 4:14-15,17; 7:1; Ga 3:29; 6:8-9; Eph 1:18; 2:7; 6:8; Php 4:7,19; Col 1:5,12; 3:4,24; 1Th 2:12; 3:12-13; 4:15-18; 5:9-11; 2Th 1:5-7; 2:13-14; 1Ti 1:16; 4:8; 2Ti 1:12; 2:10-12,19; 4:8; Tit 2:11-14; 3:7; Heb 1:14; 2:10,15; 4:9,15-16; 6:10,16-20; 9:15,28; 10:34-36; 11:16; 12:22-23,28; 13:5-6; Jas 1:5,12,25; 2:5; 4:8; 1Pe 1:2-5; 2:5-6,9-10; 3:9-12; 4:13; 5:4,6-7,10; 2Pe 1:4,10-11; 2:9; 1Jo 1:7,9; 2:17,25,28; 3:2,22; 5:13; Re 1:6; 2:7,10-11,17,26-28; 3:4-5,10,12,21; 7:3-4,9-17; 11:12,18; 14:1-5,13; 16:15; 20:4-6; 21:3-7,24; 22:4-5,7,12,14. UNITY OF, WITH CHRIST: Joh 6:51-57; 14:20; 15:1-11,19; 17:21-23,26; Ro 8:1,10; 12:5; 1Co 6:13-20; 10:16-17; 12:12-13,27; 2Co 5:17,21; 11:2; 13:5; Ga 2:20; Eph 5:30,32; Col 1:27; 2:6-7; 1Pe 4:13; 1Jo 2:6,24,28; 3:6,24; 4:13; 5:12,20; 2Jo 1:9; Re 19:7-9; 21:9. RIGHTEOUSNESS: By faith: Ge 15:6; Ro 4:3,5,9,11,13,20,22,24. Garment of: Job 29:14; Mt 22:11-14. Counted (regarded) for the sake of obedience: De 6:25; Job 33:26. FRUITS OF: De 6:25; Jos 22:31; Ps 1:3; 15; 24:3-5; 101:3-4; 106:3; 112:4-8; Pr 2:5-20; 10:2,16; 11:5-6,18-19,30; 12:28; 13:6; 14:34; 21:3; 29:7; Isa 28:17; 32:16-18; 33:15-17; 55:12-13; 58:6-14; 62:1; Eze 18:5-9; 33:15; Da 12:3; Ho 10:12; Mal 3:3; 4:2; Mt 5:20; 12:35,50; Mr 3:33-35; Lu 3:10-14; 8:15; Joh 3:21,33; 8:47,49; 13:35; 14:21-24; 15:4-5,8,12; Ac 9:36; 11:29-30; 19:19; Ro 5:1-5; 6:19-22; 7:4-6; 8:4-6; 14:17-19; 15:1-7; 1Co 4:19-20; 12:3; 13; 2Co 2:17; 7:10-11; 9:10; 10:5; 13:5; Ga 4:6; 5:22-23; 6:7-8; Eph 1:13-14; 5:9; Php 1:11,27-29; 2:13; 3:12-14; 4:11-13; Col 1:12-13; 3:3,5,9-17; 1Th 1:3,9-10; 2Th 1:3-5; 1Ti 2:9-10; 5:9-10; 2Ti 2:22; 4:6-8; Tit 2:2,11-12; 3:14; Phm 1:5-6; Jas 1:27; 2:14-26; 3:11-18; 1Pe 3:1-11,14; 4:2; 2Pe 1:5-9; 1Jo 2:3-6,10-11,24,29; 3:3,6-7,9-11,14,17-24; 4:4-21; 5:1-5,10,13,18; 2Jo 1:9; 3Jo 1:11; Re 2:2-3,19. SYMBOLIZED: Eze 47:12; Re 22:2'.

Please see the note for Romans C1S16 about the word disobedient. The functional definition is: 'Neglecting or refusing to obey; omitting to do what is commanded, or doing what is prohibited; refractory; not observant of duty or rules prescribed by authority'. This is the only place in 1Timothy where we find any form of this word. Please also see the notes for Romans C6S12 and Philippians 2:12 about the word disobedience.

Please see the notes for C1-S2; 2Corinthians 11:2 and 2Peter 2:9-LJC about the words: Godly, ungodly , and godliness. The functional definition, for the word Godly, is: 'a god-like Pious; reverencing God, and his character and laws. 1. Living in obedience to God's commands, from a principle of love to him and reverence of his character and precepts; religious; righteous; as a Godly person'. The functional definition, for the word ungodly , is: 'A lost person whose lifestyle shows that they are lost and have nothing to do with obeying and trusting God'. In addition, please also see the note for 2Peter 2:9-LJC about the word unjust. These three words are often confused because people teach wrong definitions for these words in order to justify doctrinal error.

Please see the note for Romans C7S26 about the word sin. The functional definition is: 'a violation of God's law' (1John 3:4). Please note that religious people call certain groups of people sinners. because they fit a religious definition which may have nothing to do with God's law. Please also see the note for Matthew 9:10 about the word sinners. The functional definition for this word is: ' One that has voluntarily violated the divine law; a moral agent who has voluntarily disobeyed any divine precept, or neglected any known duty'. We find forms of the word sin occurring in 1Timothy, in: 5:20; 5:22 and 5:24. We find forms of the word sinner occurring in 1Timothy, in: our current sentence and 1:15. The functional definition is: 'someone who does sin'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7; Colossians C1S6 about the word holy. Please see the note for 1John C2S25 about the phrase Holy One. The functional definition of unholy is: 'not holy, not obedient to the Holy One'. We find the word unholy only in this sentence, we find the word holy only in 2:8 and we find the word holiness only in 2:15.

We find forms of the word profane occurring 52 times in 48 verses of the Bible and, in the New Testament, in: Matthew 12:5; Acts 24:6; 1Timothy 1:9; 1Timothy 4:7; 1Timothy 6:20; 2Timothy 2:16; Hebrews 12:16. Webster's 1828 dictionary defines this word as: 'Irreverent to anything sacred; applied to persons. A man is profane when he takes the name of God in vain, or treats sacred things with abuse and irreverence. 2. Irreverent; proceeding from a contempt of sacred things, or implying it; as profane words or language; profane swearing. 3. Not sacred; secular; relating to secular things; as profane history. 4. Polluted; not pure. Nothing is profane that serveth to holy things. 5. Not purified or holy; allowed for common use; as a profane place. Ezek.42. and 48. 6. Obscene; heathenish; tending to bring reproach on religion; as profane fables. 1 Tim.4. Profane is used chiefly in Scripture in opposition to holy, or qualified ceremonially for sacred services.
PROFA'NE, v.t. to violate anything sacred, or treat it with abuse, irreverence, obloquy or contempt; as, to profane the name of God; to profane the sabbath; to profane the Scriptures or the ordinances of God. 1. to pollute; to defile; to apply to temporal uses; to use as base or common. Ezek.24. 2. to violate. Mal.2. 3. to pollute; to debase.Lev.21. 4. to put to a wrong use'. The functional definition of this word is: 'to pervert the use of something holy'. People using the Lord's name to swear by when they lie is profane. But science falsely so called (1Timothy 6:20) is also equated with the profane. (The reader would benefit from a proper Word Study of this word.)

Please see the note for Romans C13S12 about the word kill. The functional definition is: 'to cause the end of life'. The word murder is a deliberate, premeditated form of the word kill. The word manslayer is an accidental form of the word kill. Thus, we see that we are to avoid even the accidental form of killing.

Please see the note for Mark 1:30 about the word mother. The Morrish Bible Dictionary defines this word as: 'The law commanded that honour was to be paid to a mother as well as to a father. In nearly all cases the mothers of the kings of Israel are mentioned as well as the fathers. the wise woman who appealed to Joab as 'a mother in Israel,' was at once listened to. 2Sa 20:19. A mother has naturally great influence over her children, whether for good or evil, as Jochebed the mother of Moses, and Jezebel the mother of Athaliah. the children of the virtuous woman arise and call her blessed. Pr 31:28. Timothy had a faithful mother and grandmother. 2Ti 1:5. there are also 'mothers' in the church, who have the Lord's interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also. Ro 16:13'.

Please see the note for Ephesians 5:5 about the word whoremonger / whoremaster. The functional definition is: 'One who practices lewdness'.

Please see the notes for 1Corinthians 3:17 and James 3:6 about the word defile. The functional definition is: 'To make unclean; to render foul or dirty; in a general sense. 2. to make impure; to render turbid'.

Please also see the note for Romans C9S19 about the phrase What is man.

Please see the note for Romans 13:9 about the word steal. The functional definition is: ' to take and carry away feloniously, as the personal goods of another. to constitute stealing or theft, the taking must be felonious, that is, with an intent to take what belongs to another, and without his consent'. The word menstealers. is commonly called 'slaver'.

Please see the note for Galatians C1-S15 about the word liars. The functional definition is: 'someone who intentionally violates the truth'. We find the word liar only in our current sentence and find the word lie only in 2:7.

Please see the note for Galatians 5:17 about the word contrary. The functional definition for this word is: 'Opposite; adverse; moving against or in an opposite direction; as contrary winds.'. Please also see the note for Gallatians 2:6-9 about the word contrariwise. Please also see the note for Hebrews 12:3 about the word contradiction. The functional definition for this word is: 'Oppositely; on the other hand'.

Please see the note for 1Corinthians C13S1 about the word sound. The functional definition is: 'Entire; unbroken; not shaky, split or defective; as sound timber'.

Please see the note for C1-S2 about the word doctrine. The functional definition is: 'religious teaching which claims to be from God. Hence, a principle or position in any science; whatever is laid down as true by an instructor or master. the doctrines of the gospel are the principles or truths taught by Christ and his apostles'.

We find the phrase sound doctrine in: 1Timothy 1:10; 2Timothy 4:3; Titus 1:9 and Titus 2:1. Please see the notes for each of those verses, and the surrounding context, to understand this critical teaching. Please also see the Messages called: Sound Doctrine.

Please see the note for Philippians 2:1 about the word accord. The functional definition is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'. Please also see the note for Psalms 119:23 about the phrase according to works.

Please see the note for 2Corinthians 10:14-LJC, which has links to every place in 2Corinthians where we find forms of the word glory. Please also see the note for Romans C15S14 which has links to every place in Romans where we find forms of the word glory along with the definition from Webster's 1828 Dictionary and links from other commentators. In addition, please also see the notes for 1Corinthians C15S36 and Ephesians C1S2 which have links to where we find forms of the word glory within those epistles. Easton's Bible Dictionary defines the word glory as: '(1.) Abundance, wealth, treasure, and hence honour (Ps 49:12); glory (Ge 31:1; Mt 4:8; Re 21:24,26).
(2.) Honour, dignity (1Ki 3:13; Heb 2:7; 1Pe 1:24); of God (Ps 19:1; 29:1); of the mind or heart (Ge 49:6; Ps 7:5; Ac 2:46).
(3.) Splendour, brightness, majesty (Ge 45:13; Isa 4:5; Ac 22:11; 2Co 3:7); of Jehovah (Isa 59:19; 60:1; 2Th 1:9).
(4.) the glorious moral attributes, the infinite perfections of God (Isa 40:5; Ac 7:2; Ro 1:23; 9:23; Eph 1:12). Jesus is the "brightness of the Father's glory" (Heb 1:3; Joh 1:14; 2:11).
(5.) the bliss of Heaven (Ro 2:7,10; 5:2; 8:18; Heb 2:10; 1Pe 5:1,10).
(6.) the phrase "Give glory to God" (Jos 7:19; Jer 13:16) is a Hebrew idiom meaning, "Confess your sins." the words of the Jews to the blind man, "Give God the praise" (Joh 9:24), are an adjuration to confess. they are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought'.

Please see the notes for Galatians C3-S10 about the word bless. The functional definition is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'. We find forms of the word bless only in our current sentence and 6:13-16.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition is: 'To do a premeditated act or to trust another to do it; with no way of taking it back'. In addition, our sentence lets us know that when we commit to something, we turn it over with no possibility of taking it back. We find forms of the word commit occurring in 1Timothy, in: our current sentence; 1:18 and 6:20.

Please see the notes for Romans C15S18 and Philippians 3:4-6 about the word trust. The note for Romans has links to every place in the New Testament where We find this word. The functional definition is: 'Confidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person'. We find forms of the word trust occurring in 1Timothy, in: our current sentence; 4:10; 5:5; 6:17 and 6:20.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the law. De 4:6-8; Ne 9:13; Ps 19:7-10; 119:96-105,127-128; Ro 7:12-13,16,18,22; 12:2; Ga 3:21
lawfully. 2Ti 2:5
the law. Ro 4:13; 5:20; 6:14; Ga 3:10-14,19; 5:23
the lawless. 2Th 2:8(Gr)
disobedient. Ro 1:30; Tit 1:16; 3:3; Heb 11:31; 1Pe 2:7; 3:20
the ungodly . 1Pe 4:18
profane. Jer 23:11; Eze 21:25; Heb 12:16
murderers. Le 20:9; De 27:16; 2Sa 16:11; 17:1-4; 2Ki 19:37; 2Ch 32:21; Pr 20:20; 28:24; 30:11,17; Mt 10:21
manslayers. Ge 9:5-6; Ex 20:13; 21:14; Nu 35:30-33; De 21:6-9; Pr 28:17; Ga 5:21; Re 21:8; 22:15
whoremongers. Mr 7:21-22; 1Co 6:9-10; Ga 5:19-21; Eph 5:3-6; Heb 13:4
defile. Ge 19:5; Le 18:22; 20:13; Ro 1:26; Jude 1:7 exp: Jude 1:8.
men-stealers. Ge 37:27; 40:15; Ex 21:16; De 24:7; Re 18:13
for liars. Joh 8:44; Re 21:8,27; 22:15
perjured. Ex 20:7; Eze 17:16-19; Ho 4:1-2; 10:4; Zec 5:4; 8:17; Mal 3:5; Mt 5:33-37
contrary. 1Ti 6:3; 2Ti 1:13; 4:3; Tit 1:9;
According. Ro 2:16 exp: 2Ti 2:8.
glorious. Ps 138:2; Lu 2:10-11,14; 2Co 3:8-11; 4:4,6; Eph 1:6,12; 2:7; 3:10; 1Pe 1:11-12
the blessed. 1Ti 6:15
which. 1Ti 2:7; 6:20; 1Co 4:1-2; 9:17; 2Co 5:18-20; Ga 2:7; Col 1:25; 1Th 2:4; 2Ti 1:11,14; 2:2; Tit 1:3 exp: 2Co 11:31'.

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C1-S5 (Verse 12-13) How Paul was enabled to preach the gospel.

Equivalent Section: this was a work of God and not of flesh.

First Step: It was done by Christ Jesus our Lord.

And I thank Christ Jesus our Lord,
who hath enabled me,
for that he counted me faithful,
putting me into the ministry;.

Second Step: Evidence that Paul did not do it himself.

Who was before a blasphemer,
and a persecutor,
and injurious:.

Equivalent Section: Why God did it.

but I obtained mercy,
because I did it ignorantly in unbelief..

Our sentence starts with the word And, which means it is added to the prior and is continuing the subject from the prior sentence. That sentence started with the word But, which made it a continuation of the second prior sentence while going in a different direction. That sentence (C1-S3) told us Now the end of the commandment is... Then our prior sentence told us about people who were going in a different direction from the end of the commandment (the goal for all saved that is set by God) while claiming to be teachers of the law. Now in our current sentence Paul is going to tell us how he used to be like those people but was changed by Christ Jesus our Lord. Later we are told that this change in Paul is meant to be a pattern to them which should hereafter believe on him to life everlasting. Therefore, it is important to understand how Paul was changed so that we can change the same way. In addition, it is important to understand how these other people messed up so that we avoid doing the same error.

The main message of our sentence is that Christ Jesus our Lord...enabled Paul to make these changes. As explained in the note for this verse within the Lord Jesus Christ Study, Paul had to respond to that enabling and do his part but he couldn't respond without the initial enabling by Christ Jesus our Lord. In addition, Paul had to be faithful in order to be enabled. The other people, mentioned in the prior sentence, were not enabled because they were not faithful to God but preferred their traditions to the actual working of God in their lives.

Please notice that our sentence has two Equivalent Sections. The Second Equivalent Section tells us why God worked in Paul's life like He did. God judges the heart (1Corinthians 4:5). Paul did the same things as these other people but he did it ignorantly in unbelief where the others knew that they were doing wrong when they did their sin. Our attitude makes all of the difference when we face God's judgment.

The other thing that we see in our Second Equivalent Section is that Paul obtained mercy. God did not have to give it to him but God did because of his attitude. We see that Paul retained this attitude because the First Step of our First Equivalent Section says: I thank Christ Jesus our Lord. Even after he obtained mercy Paul was still thankful.

We also see, in our First Step, that Paul was faithful, then Christ Jesus our Lord...enabled him, then Paul remained faithful, with the result that Christ Jesus our Lord...put (Paul) into the ministry. Thus, we see that it is Christ Jesus our Lord Who puts people into the ministry and He only does that after they prove to be faithful.

In our Second Step we see that Paul did not put himself into the ministry and that he did nothing to earn (force) God putting him into the ministry. We also see that while it is completely a choice of God who He puts into the ministry, we can increase our probability of being chosen by remaining faithful.

Please see the notes for Ephesians 5:3-4 and 1Corinthians 14:17 about the word thank. The functional definition is: 'To express gratitude for a favor; to make acknowledgments to one for kindness bestowed'. Please see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks. We find forms of the word thanks occurring in 1Timothy, in: our current sentence; 2:1; 4:3 and 4:4.

Please see the note for 1Corinthians C4S1 about the word account. That note has links to every place in the Bible where We find this word. Within our sentence, the word counted was used in the form of account. The functional definition is: 'An assignment of reasons; explanation by a recital of particular transactions, given by a person in an employment, or to a superior, often implying responsibility'. We find forms of the word count occurring in 1Timothy, in: our current sentence; 5:17 and 6:1.

Please see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. That note has links to many other places on this site where this critical doctrine is discussed as well as providing other definitions. The functional definition is: 'reliable and firm in adherence to the truth and to the duties of religion'. Please also see the note for Hebrews 3:1-LJC about the phrase Christ Jesus is faithful. Please also see the note for 1:1 about the word faith.

Please see the note for 1:3-4 about the word ministry. The functional definition is: 'The office, duties or functions of a subordinate agent of any kind'. Please also see the notes for Romans C13S6 and 1Corinthians C3S5 about the word minister. The note in Romans provides the definition from Webster's 1828 and the note in 1Corinthians provides links from other commentators. In addition, please see the note for 1Corinthians C12S5 about the word administration. The functional definition, of the word minister, is: 'a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'.

Please see the note for 1Corinthians 14:31 about the word learn. The functional definition for this word is: 'To gain knowledge of; to acquire knowledge or ideas of something before unknown. We learn the use of letters, the meaning of words and the principles of science. We learn things by instruction, by study, and by experience and observation. It is much easier to learn what is right, than to unlearn what is wrong'. Please also see the note for 1Corinthians C14S25 about the word unlearned. Forms of this word are used, in this Gospel, in: 1Timothy 1:20; 1Timothy 2:11; 5:4; 5:13.

Please see the note for Colossians C3S6 about the word blasphemy. The functional definition is: 'a man making himself equal to God'.

Please see the notes for Romans C8S37 and Galatians C1-S11 about the word persecute. The functional definition is: 'In a general sense, to pursue in a manner to injure, vex or afflict; to harass with unjust punishment or penalties for supposed offenses; to inflict pain from hatred or malignity'. Please also see the note for Romans C8S37 about the word persecution.

Please see the note for Romans C11S33 about the word obtained. That note has links to every place in the Bible where We find this word. The functional definition is: 'Gained; procured; acquired'. We find the word obtained only in: our current sentence and 1:16.

Please see the note for 1:1 about the word mercy. The functional definition is: 'not getting the punishment you deserve'. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

Please see the note for Romans C1S10 about the word because. Please see the note for 2Corinthians C2S5 about the word cause. The functional definition of cause is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right. this is a legal, scriptural and popular use of the word, coinciding nearly with case from cado, and action from ago, to urge or drive'. The functional definition of because is: 'a cause that exists'. We find forms of the word cause occurring in 1Timothy, in: our current sentence; 1:16; 4:10; 5:12 and 6:2.

Please see the notes for 1Corinthians C14S42 and 2Corinthians 2:10-11 about the word ignorant. The functional definition is: 'lacking in knowledge'. Our current sentence is the only place in 1Timothy where this word occurs.

Please see the notes for Romans C3S4 and Romans C3S5 about the word unbelief. The functional definition is: 'Incredulity; the withholding of belief; as, unbelief is blind. Infidelity; disbelief of divine revelation'.

Please see the note for C1-S5 about the word believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity'. In addition, the difference between a 'head belief' and a true 'heart belief' is that a true 'hart belief' causes a person to act upon what they claim to believe. Further, the word believeth is: 'an ongoing lifestyle heart based belief'. Any so-called belief, which does not result in a changed life is only a 'head belief' and does not receive the promised blessings of a true Biblical belief. . Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please also see the note for Romans C4S21 about the phrase belief requires us to do. We find forms of the word belief occurring in 1Timothy, in: our current sentence; 1:16; 3:16; 4:3; 4:10; 4:12; 5:16 and 6:2.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I thank. Joh 5:23; Php 2:11; Re 5:9-14; 7:10-12
who. 1Co 15:10; 2Co 3:5-6; 4:1; 12:9-10; Php 4:13; 2Ti 4:17 exp: 1Co 4:7.
counted. Ac 16:15; 1Co 7:25 exp: Ne 13:13.
putting. 1Ti 1:11; Ac 9:15; Col 1:25
was. Ac 8:3; 9:1,5,13; 22:4; 26:9-11; 1Co 15:9; Ga 1:13; Php 3:6
but. 1Ti 1:16; Ho 2:23; Ro 5:20-21; 11:30-31; Heb 4:16; 1Pe 2:10 exp: Ga 1:1.
because. Nu 15:30; Lu 12:47; 23:34; Joh 9:39-41; Ac 3:17; 26:9; Heb 6:4-8; 10:26-29; 2Pe 2:21-22 exp: Joh 16:3; Ac 13:27; Ro 15:15; 1Co 15:9.
General references. exp: Le 13:16; Nu 15:27; Mr 2:10; Lu 12:10; 19:10; Joh 16:9; Ac 8:3.
'.

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C1-S6 (Verse 14) And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.

Here we see how the Lord made provision for the ministry that He gave to Paul. Please see the note for this verse in the Lord Jesus Christ Study because it explains how the role of our Lord and the role of Christy Jesus not only fit within this sentence but how these roles are also related to the context that is presented in the sentences before and after this sentence.

Basically, our Lord appoints people to positions and our Lord is in charge of government, our laws, judgment, authority and related matters. Within all of this, Paul tells us that our Lord provides grace, faith, and love. The people who Paul warned us against proved that they desired to be teachers of the law but proved that they were understanding neither what they say, nor whereof they affirm. They did this by not teaching the grace, faith, and love that our Lord provides through His true law, and through His true plan of salvation and through His true plan of sanctification.

Notice that our sentence tells us that faith and love are in Christ Jesus. The people who teach the doctrinal error of 'sanctification through keeping religious rules' all exclude the personal relationship with the Son of God which is identified, in our sentence, as: in Christ Jesus. (Please follow that link to find all of the other places where the Bible also teaches this truth.) thus, since faith and love, that come from the grace of our Lord, are in this relationship, and they are not outside of this relationship, and when people exclude this relationship they also exclude the faith and love, that is in it. Think about that fact and we will move on.

Please notice that our sentence tells us that the grace...was exceeding abundant. That means that there was way more than what we need. Yet people constantly wonder 'Where is this grace that I want and need and is supposed to be abundantly available and yet I can't get any?'. The answer is in the word with. It is with faith and love. In addition, it is only with faith and love which is in Christ Jesus. Any other so-called 'faith and love' do not come with this grace of our Lord. If we're not willing to exercise the with faith and love which is in Christ Jesus then we have no right to receive this grace of our Lord. However, those saved people who are willing to exercise the faith and love which is in Christ Jesus do have every right to expect to receive this grace of our Lord. Thus, the existence or absence of this grace of our Lord, within the life of a saved person, is directly related to their exercising the faith and love which is in Christ Jesus.

As pointed out all throughout this site, the doctrinal difference between the use of Jesus Christ and the use of Christ Jesus, within the Bible, is the role which is emphasized. Jesus Christ is used for our personal relationship and everything that we received at our initial profession with the expectation that we will spiritually mature after our initial profession. Christ Jesus is used for the same relationship but identifies things which are held back until we start to mature spiritually. 1Corinthians 3:2 tells us I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. thus, we know that God holds back on some things until we are able to bear it and there are things which we receive from Christ Jesus which are not available from Jesus Christ.

Please see the notes for 1:1; Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The commonly accepted definition, which is actually the main application, is: 'receiving a blessing that we did not earn. The acrostic of 'God's Riches At Christ Expense' is a good way to remember this definition'. However, that saying ignores the fact that the Bible says that men also give grace, and Christ certainly didn't die for their grace. The true functional definition is: 'what is given to make the giver look good'. The devils tell lies about God to try to keep from going to God for salvation and sanctification. God gives us His grace so that we can make Him look good and cause people to turn to God for salvation and for sanctification. If we don't make God look Good then He wasted His grace on us.

Please see the note for Ephesians C2S2 about the word exceed. The functional definition is: 'Going beyond; surpassing; excelling; outdoing'.

Please see the note for Philippians 1:25-26 about the word abundant. The functional definition is: 'Plentiful; in great quantity; fully sufficient; as an abundant supply. In scripture, abounding; having in great quantity; overflowing with'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. We find forms of the word love occurring in 1Timothy, in: our current sentence; 6:2; 6:10 and 6:11.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the grace. Ac 15:11; Ro 16:20; 2Co 8:9; 13:14; Re 22:21 exp: 1Co 1:4; Ga 1:6; Tit 2:11.
exceeding. Ex 34:6; Isa 55:6-7; Ro 5:15-20; 1Co 15:10; Eph 1:7-8; 1Pe 1:3 exp: Eph 3:20.
with. Lu 7:47-50; 1Th 5:8; 2Ti 1:13; 1Jo 4:10
General references. exp: Le 13:16; Mr 2:10; Lu 19:10'.

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C1-S7 (Verse 15) Realize that it is Christ Jesus Who is really doing the work through our life.

First Step: Recognize the ministry of Christ Jesus.

This is a faithful saying,
and worthy of all acceptation,
that Christ Jesus came into the world to save sinners;.

Second Step: Recognize His working in our life.

of whom I am chief..

The note for this verse in the Lord Jesus Christ Study points out that the phrase Christ Jesus came into the world to save sinners is something which can always be relied upon (faithful saying) and is to be accepted by all people under all circumstances (worthy of all acceptation). In particular, Paul is telling everyone that Christ Jesus will work in the life of every believer like he did in Paul's life (This is a faithful saying, and worthy of all acceptation,) if they respond like Paul did. That note goes on to explain how Paul used to be chief of the religious people who believed in salvation and sanctification through keeping religious rules. It also explains how the ministry of Christ Jesus changed his life and how Christ Jesus uses his life as a model for how He will change other people's lives if they react to the ministry of Christ Jesus like Paul did. (Please see that note for more details.).

Part of the important message of this sentence is in the Second Step where we read of whom I am chief. The word am is a 'present-tense verb of being'. Paul did not say was ('past-tense verb of being') because even as saved people we still have the nature of the old man (Romans 7; Ephesians 4; Colossians 3). Thus, we need the ongoing ministry of Christ Jesus in our present life so that we can continue to do the job that our Lord gave to us. Without His ongoing ministry, we would only have the nature of our old man and would revert to a life of sin. The ongoing ministry of Christ Jesus is ever present-tense within the lives of all saved who are truly sanctified.

The phrase This is a faithful saying occurs in: 1:15, 4:9 and Titus 3:8

Please see the note for Romans C15S15 about the word speak. Please see the note for Romans 11:1 about the phrase I say. Please see the notes for 2Corinthians 2:17 and 2Corinthians 3:12-14 about the word speech. The functional definition is: 'To speak; to utter in words; as, he said nothing; he said manythings; he says not a word'. Please see the note for Romans C10S28 about the word gainsaying. Please see the note for Ephesians C4S15 about the phrase evil speaking.

Please see the note for 1Corinthians C11S31 about the word worth. The functional definition is: ' Deservedly; according to merit'. We find forms of the word worth occurring in 1Timothy, in: our current sentence; 4:9; 5:17; 5:18; 6:1.

Please see the note for 2Corinthians 5:9 about the word accept. Please see the note for Romans C12S1 about the word acceptable. The functional definition is: 'Kindly received; regarded; agreed to; understood; received as a bill of exchange'. We find forms of the word accept occurring in 1Timothy, in: our current sentence; 2:3; 4:9 and 5:4.

Please see the notes for Romans C16S33; 1Corinthians C1S19; 2Timothy C1S5 and World in 1John about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'. We find forms of the word world occurring in 1Timothy, in: our current sentence; 3:16; 6:7 and 6:17.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. Please see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for Main Menu item for Salvation about the word save. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life' . Please also see the messages available at the Salvation Menu.

Please see the notes for C1-S4 and Romans C7S26 about the word sin / sinner. The functional definition is: 'a violation of God's law' / 'someone who does sin'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition is: 'Highest in office or rank; principal; as a chief priest; the chief butler'. The word chief only occurs within 1Timothy in our current sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a faithful. 1Ti 1:19; 3:1; 4:9; 2Ti 2:11; Tit 3:8; Re 21:5; 22:6
worthy. Joh 1:12; 3:16-17,36; Ac 11:1,18; 1Jo 5:11
that. Mt 1:21; 9:13; 18:11; 20:28; Mr 2:17; Lu 5:32; 19:10; Joh 1:29; 12:47; Ac 3:26; Ro 3:24-26; 5:6,8-10; Heb 7:25; 1Jo 3:5,8; 4:9-10; Re 5:9 exp: Ro 6:17.
of whom. 1Ti 1:13; Job 42:6; Eze 16:63; 36:31-32; 1Co 15:9; Eph 3:8
General references. exp: Le 13:16; Mt 18:11; Mr 2:10; Lu 5:32; 15:1; 19:10; 1Ti 4:9'.

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C1-S8 (Verse 16) Why God did things like He did.

Howbeit for this cause I obtained mercy,
that in me first Jesus Christ might shew forth all longsuffering,
for a pattern to them which should hereafter believe on him to life everlasting..

As explained in the note for this verse within the Lord Jesus Christ Study, in this sentence Paul switches from using Christ Jesus, which he used in other verses of this section, to using Jesus Christ. He does this for the very reason that we see Christ Jesus or Jesus Christ used. Specifically, in the prior sentences Paul was talking about things that are available to all saved but only are received after we mature spiritually. Now in this sentence Paul is talking about spiritual maturity that is provided to all saved people but where salvation is more important than the spiritual maturity because some saved refuse to mature, but still are offered the ministry of Christ.

That is: Jesus Christ was longsuffering with us as lost people who fought against the salvation which He died to provide. But also, Jesus Christ continues to be longsuffering with us as saved people who continue to sin and refuse to accept the spiritual maturity which will enable us to stop our sinning. He is further longsuffering with us as saved people who continue to not be profitable so long as we refuse to let Him minister to others through our life.

Thus, the ministry and longsuffering of Jesus Christ started when we were lost and continues after our initial profession as He tries to bring spiritual maturity to our lives so that we will stop our sinning and will let Him work through our life to minister to others. And while some might be tempter to believe that 'they have arrived', we need to note that Paul is using wording which indicated that Jesus Christ was still providing longsuffering to Paul even after all that he had done by the time he was stuck in prison and writing this epistle. Basically, none of us 'have arrived'.

We also need to notice that our sentence says believe on him to life everlasting. When we study the use of the words of life and death within the Bible we see that they are both ongoing processes which have opposite effects. Thus, we must continue to believe on him (in order) to (receive the results of) life everlasting. When we stop we do not become dead (do not lose our salvation) but the effects of death take over in our live and we become backslidden.

Please see the note for Matthew 17:21 about the word Howbeit. Webster's 1828 defines this word as: 'adv. how, be, and it. Be it as it may; nevertheless; notwithstanding; yet; but; however.'.

Please see the note for 2Corinthians C2S5 for links to every place in 2Corinthians where we find forms of the word cause along with the definition from Webster's 1828 . That definition gives this word legal implications. The functional definition is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right'. In our current sentence we are told to worship God and recognize that He is the source of all power which allows us to do anything for His kingdom. Please also see the note for Romans C1S10 about the word because. Please also see the note for John 15:25 about the phrase without cause. In John 15:25, we read that the prophecy was fulfilled about Jesus that: They hated me without a cause.

Please see the note for Colossians 2S8 about the word shew. The functional definition is: 'the Biblical spelling for what is commonly spelled 'show' today. to exhibit or present to the view of others'. We find forms of the word shew occurring in 1Timothy, in: 1:16; 5:4; 6:15.

Please see the note for Romans 9:22 about the word longsuffering. The functional definition is: 'Bearing injuries or provocation for a long time; patient; not easily provoked'. This word is only in our current sentence within 1Timothy. Please also see the notes for Romans C8S17; 1Corinthians C4S13 about the word suffer. The functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo'. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ.

Please see the note for Titus 2:7-8 about the word pattern. The functional definition is: 'An original or model proposed for imitation; the archetype; an exemplar; that which is to be copies or imitated, either in things or in actions; as the pattern of a machine; a pattern of patience. Christ was the most perfect pattern of rectitude, patience and submission ever exhibited on earth'.

We find forms of the word life / live occurring 1035 times in 937 verses of the Bible, 338 times in 301 verses of the New Testament, and in 1Timothy, in: our current sentence; 2:2; 3:15; 4:10; 5:6; 6:12; 6:17 and 6:19. Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. We find the word everlasting in our current sentence and 6:13-16. In addition, to this sentence, we find the phrase eternal life in: 6:12 and 6:19. Please see the note for Romans C10S15 about the phrase belief changes life.

Please see the note for Luke 16:9 about the word everlasting. The functional definition for this word is: 'Having a beginning but no end. While many equate everlasting to eternal, that is wrong because eternal has no beginning'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For this. Nu 23:3; Ps 25:11; Isa 1:18; 43:25; Eph 1:6,12; 2:7; 2Th 1:10 exp: Ps 32:6.
I obtained. 1Ti 1:13; 2Co 4:1
all. Ex 34:8; Ro 2:4-5; 1Pe 3:20; 2Pe 3:9,15
for a. 2Ch 33:9-13,19; Isa 55:7; Lu 7:47; 15:10; 18:13-14; 19:7-9; 23:43; Joh 6:37; Ac 13:39; Ro 5:20; 15:4; Heb 7:25
believe. Joh 3:15-16,36; 5:24; 6:40,54; 20:31; Ro 5:21; 6:23; 1Jo 5:11-12 exp: 1Jo 5:13.
General references. exp: Mr 2:10; Lu 5:32; 19:10; 1Jo 2:25'.

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C1-S9 (Verse 17) How to respond after realizing the work of God in our life.

Now unto the King eternal,
immortal,
invisible,
the only wise God,
be honour and glory for ever and ever..

Our sentence starts with the word Now and tells us to worship God as our King after we realize all that was involved in what has already been said. Up until now Paul has been talking about the Son of God and what He provides through His various roles. As explained in the note for this verse within the Lord Jesus Christ Study, Paul now praises God the Father for His power, authority and character which provided the plan that the Son of God implemented for our salvation and sanctification. Yes, the Son of God did more than we can imagine but God the Father had the initial plan and God the Father provided the power and everything within true Biblical salvation and sanctification reflect the character of God the Father as our King. While we deal with God the Son, we must not forget the involvement of God the Father.

In our sentence we see Paul list attributes of God (eternal, immortal, invisible, the only wise God) which men can not come close to competing with. Therefore, their religious opinions and arguments mean nothing when put up against the commandment and character of God. God the Son shows us the character of God the Father as our King. God the Son is ministering in us to make this same character part of us. Obeying religious rules can not do that. Therefore, keeping religious rules has nothing to offer when compared to the ministry of Christ Jesus our Lord, which is putting the character of the King eternal, immortal, invisible, the only wise God into us. Because of this, we should say, along with Paul, to Him be honour and glory for ever and ever.

Please see the note for 2Corinthians 4:8-17-18 about the word eternal. The functional definition is: 'Without beginning or end of existence'. We find forms of the word eternal occurring in 1Timothy, in: our current sentence; 6:12 and 6:19.

Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is Eternal King.

Please see the note for Romans C2S5 about the word immortality. The functional definition is: 'The quality of never ceasing to live or exist; exemption from death and annihilation; life destined to endure without end; as the immortality of the human soul'. Please also see the note for 1Corinthians C15S48 about the word mortal.

We find forms of the word invisible only in: Romans 1:20; Colossians 1:15-16; 1Timothy 1:17; Hebrews 11:27. Webster's 1828 defines this word as: 'That cannot be seen; imperceptible by the sight. Millions of stars, invisible to the naked eye, may be seen by the telescope. He endured, as seeing him who is invisible. Heb.11'. The Bible uses this word only for God and spiritual things. Please also see the note for 1:9-17 for links to every place in the Bible where we find any form of the word visible. The functional definition is: 'Perceivable by the eye; that can be seen'.

Please see the note for Romans C16S23 and 1Corinthians C1S12 about the word wise. The functional definition is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them. this is wisdom in act, effect, or practice'. The first three chapters of 1Corinthians explain the difference between the wisdom of this world and the wisdom of God. Our current sentence is the only place within 1Timothy where We find this word.

Please see the note for Romans C12S8 about the word honour. The functional definition is: 'The esteem due or paid to worth; high estimation. A prophet is not without honor, except in his own country. Matt.13'. In addition, this word is used for financial support given to someone in honor of their work for the Lord. Please see the note for Romans C12S8 about the word dishonour. We find forms of the word honour occurring in 1Timothy, in: our current sentence; 5:3; 5:17; 6:1 and 6:16.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the King. 1Ti 6:15-16; Ps 10:16; 45:1,6; 47:6-8; 90:2; 145:13; Jer 10:10; Da 2:44; 7:14; Mic 5:2; Mal 1:14; Mt 6:13; 25:34; Ro 1:23; Heb 1:8-13; Re 17:14; 19:16
invisible. Joh 1:18; Ro 1:20; Col 1:15; Heb 11:27; 1Jo 4:12
the only. Ro 16:27; Jude 1:25
be. 1Ch 29:11; Ne 9:5; Ps 41:13; 57:11; 72:18-19; 106:48; Da 4:34,37; Eph 3:20-21; 1Pe 5:11; 2Pe 3:18; Re 4:8-11; 5:9-14; 7:12; 19:1,6'.

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C1-S10 (Verse 17) Amen.

This word is used to double what was just been said and make it the basis of doctrine which is to be accepted by all saved people.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Amen. Mt 6:13; 28:20'.

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C1-S11 (Verse 18-20) How to do spiritual war.

Equivalent Section: How Timothy is to do war.

First Step: Base all war on the Bible.

This charge I commit unto thee,
son Timothy,
according to the prophecies which went before on thee,
that thou by them mightest war a good warfare;.

Second Step: Keep your testimony.

Holding faith,
and a good conscience;.

Third Step: Recognize those who have fallen.

which some having put away concerning faith have made shipwreck:.

Equivalent Section: How Paul already did war.

First Step: Identify the example.

Of whom is Hymenaeus and Alexander;.

Second Step: Show how to deal with the problem.

whom I have delivered unto Satan,
that they may learn not to blaspheme..

Paul now comes to the purpose of his epistle. What was said before this was the basis of this charge which Paul gives to Timothy. in this sentence we see that Timothy is to war a good warfare. According to the Bible, all of our warfare is spiritual in nature and our enemies are spirits (devils). However, those spirits use men and our sentence names a couple of men who accepted the lies from devils and suffered the consequence. Within our sentence Paul tells Timothy how to avoid doing the same (made shipwreck) by Holding faith, and a good conscience in the prophecies which went before on thee.

Our sentence has two Equivalent Sections in which the First Equivalent Section tells Timothy how he is to do spiritual warfare and the Second Equivalent Section tells how Paul had already done spiritual warfare. In our Second Equivalent Section we see that Paul had delivered unto Satan people who were teaching doctrinal error. It also tells us that he did this that they may learn not to blaspheme. Notice that this was not done because of anything that they did against Paul but because they blasphemed. Please see the note for Colossians C3S6 about the word blasphemy. As explained there, it is defined as 'a man making himself equal to God'. in this case, the man was a Bible corrector who claimed that his opinion was greater than what the Bible literally said. Thus, we see that these Bible correctors are willing agents of Satan.

The phrase according to the prophecies which went before on thee is a reference to scripture and the prophecies of the 'Church Age'. A preacher is to be given his position based upon scripture and, as our next phrase says, he is to use scripture to war a good warfare.

There is more than one Alexander in the Bible. Although it can not be said for positive, this man is probably the Alexander of Acts 19:33 and of 2Timothy 4:14. He started out in Paul's camp having been led to salvation by Paul. However, he believed the doctrinal error of others and turned against Paul and led others into error. Although in 2Timothy Paul wrote the Lord reward him according to his works, he did not do so at this time because he was hoping that Alexander may learn not to blaspheme. The may meant it was not guaranteed and Paul did not call upon the Lord to judge him until it was obvious that he would not Biblically repent.

Hymenaeus is only mentioned here and in 2Timothy 2:17. He also refused to Biblically repent. However, we see that Paul did not call for final judgment and only prayed for them to suffer in the flesh (delivered unto Satan) while there was a chance of their Biblically repenting. Paul did not ignore the problem and neither did he over-react. Thus, we see how we are to war a good warfare. We try to restore those saved people who concerning faith have made shipwreck and only call on the Lord to bring judgment when it is obvious that they will never Biblically repent and that they will continue to lead others into error.

As explained in the note for this sentence within the Lord Jesus Christ Study, Timothy is called Paul's son because he has the same character as Paul. Therefore, he can be expected to war a good warfare the same way that Paul would do. In both cases we see that this requires:

according to the prophecies which went before on thee
Holding faith
Holding...a good conscience

Two of these are part of the end of the commandment, which we saw at the beginning of our epistle (C1-S3). The third, according to the prophecies which went before on thee is the basis of all else. Basically, we are to war a good warfare by sticking to the basis of our salvation and to the goal of our salvation. We are also warned that if we swerve from these two basics then we will make shipwreck.

Please see the note for 1:3-4 about the word charge. The functional definition is: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. Please also see the note for Luke 21:34 about the word overcharge. Please also see the Message called A Pastoral Charge.

Please see the note for 1:1 about Timothy / Timotheus. He was Paul's successor in the ministry.

Please see the notes for Romans C12S5 and 1Corinthians C11S4 about the words prophecy / prophesy. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the notes for Romans C16S33; Romans C12S5 and Jude about the word prophet. in this sentence, this word is used for the existing accepted scripture (Old Testament) and what had been written of the New Testament but which some might not have yet accepted. We find forms of the words prophecy / prophesy occurring in 1Timothy, only in: our current sentence and 4:14.

Please see the notes for 2Corinthians 10:3-6 and James 4:1 about the word war / warfare. The functional definition is: 'War is the natural consequence of sin being in the world, and men and nations coveting the possessions of others'. As explained in the notes for 2Corinthians 10:3-6, our warfare is spiritual in nature and not physical. Our enemy is the devil and not people that he influences. We find forms of the word war occurring in 1Timothy only in our current sentence.

Please see the note for Colossians 2S10 about the word hold. The functional definition is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining, etc'. We find forms of the word hold occurring in 1Timothy, in: our current sentence; 3:8-9; 6:12; 6:19.

Please see the note for C1-S3 about the word conscience. The functional definition is: 'to know, to be privy to. 1. A witness inside of ourselves that lets us know if something is right or wrong from a moral perspective'.

Please see the note for Matthew 19:3 about the exact phrase of: put away. This phrase is used as: 'completely and permanently separate from'.

Please see the note for Romans 1:1 about the word concern. The functional definition for this word is: 'Pertaining to; regarding; having relation to'. We also find this word, in this book, in: 1Timothy 6:21.

Please see the note for Mark 9:31 about the word delivered. Webster's 1828 defines this word as: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced'.

Please see the note for 2Corinthians 2:10-11 about the word Satan. The functional definition is: 'God's main enemy and our main spiritual enemy. He is also an adversary. the grand adversary of man; the devil or prince of darkness; the chief of the fallen angels'. We find Satan mentioned in 1Timothy, in: our current sentence and 5:15.

Please see the note for Colossians C3S6 about the word blasphemy. The functional definition is: 'a man making himself equal to God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'charge. 1Ti 1:11-12; 4:14; 6:13-14,20; 2Ti 2:2; 4:1-3
son. 1Ti 1:2; Php 2:22; 2Ti 1:2; 2:1; Tit 1:4; Phm 1:10
according. 1Ti 4:4
mightest. 1Ti 6:12; 2Co 10:3-4; Eph 6:12-18; 2Ti 2:3-5; 4:7
General references. exp: Ex 6:13.
Holding. 1Ti 1:5; 3:9; Tit 1:9; Heb 3:14; 1Pe 3:15-16; Re 3:3,8,10
which. Php 3:18-19; 2Ti 3:1-6; 2Pe 2:1-3,12-22; Jude 1:10-13 exp: Lu 8:13; 2Co 2:17.
concerning. 1Ti 4:1-2; 1Co 11:19; Ga 1:6-8; 5:4; 2Ti 4:4; Heb 6:4-6; 1Jo 2:19 exp: 2Ti 2:18.
made. 1Ti 6:9; Mt 6:27
General references. exp: Ac 24:16.
Hymenaeus. 2Ti 2:17
Alexander. Ac 19:33; 2Ti 2:14; 4:14-15
I have. Mt 18:17; 1Co 5:4-5; 2Co 10:6; 13:10
that. 1Co 11:32; 2Th 3:15; Re 3:19 exp: 2Co 1:23.
blaspheme. Ac 13:45; 2Ti 3:2; Re 13:1,5-6
General references. exp: Joh 20:23; 2Co 13:8'.

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Chapter 2 Sentence-by-Sentence

links to sentences in this chapter:

Overview of Chapter 2.

Please see the Chapter Summary, at the start of this book Study, for an overview of this Chapter.

Chapter Summary from Treasury of Scripture Knowledge.

1-8	That it is meet to pray and give thanks for all men, and the reason why.
9-11	How women should be attired.
12-14	They are not permitted to teach.
15	They shall be saved, notwithstanding the testimonies of God's wrath, in childbirth, if they continue in faith.

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C2-S1 (Verse 1-2) Start by praying for people in authority.

First Step: What to do.

I exhort therefore,
that,
first of all,
supplications,
prayers,
intercessions,
and giving of thanks,
be made for all men;.

Second Step: Who to do it for.

For kings,
and for all that are in authority;.

Third Step: Why.

that we may lead a quiet and peaceable life in all godliness and honesty..

The note for this verse, in the Lord Jesus Christ Study, explains why we have the people in government that we have. Basically, God'[s people have stopped obeying this commandment and received the leadership that they deserve. If we would earnestly pray for the salvation of those around us, for our bosses and government leaders to be honestly saved, our sentence promises different results from those experienced by most saved people. However, most would rather complain that honestly do something like obey this sentence.

Our sentence starts with I exhort therefore, which means that Paul is 'inciting and encouraging laudable deeds that are good or commendable' and that he is doing this based upon what he said in the prior chapter. (See the chapter outline for Chapter 1, if needed, for a summary of the basis of this sentence.) Where Chapter 1 gave Paul's authority and the ultimate goal of salvation and the general plan of how a pastor is to lead the church to do God's will, this sentence is starting the detailed plan which will accomplish that general plan. Our first phrase told us that this is based upon the prior chapter and the rest of the sentence tells us the first thing to do.

The first thing we, as a church full of saved people, are to do is pray. Supplications, prayers, intercessions, and giving of thanks are all different forms of prayer, with the details of those differences covered in the word definitions below. Once we understand the main action of our sentence we can look at the three Steps of our sentence. Our First Step tells us 'What to do', our Second Step tells us 'Who to do it for', and our third Step tells us 'Why'. Actually, our First Step told us to pray... for all men and the Second Step added For kings, and for all that are in authority, but this is because we all start caring for people that we personally know and only start to care for all that are in authority after we learn to care for those whom we know.

Our third Step (that we may lead a quiet and peaceable life in all godliness and honesty), tells us the results that we all want. Frankly, the people that we personally interact with have the most immediate, and most personal, ability to affect these areas of our life while all that are in authority can have greater effect and more long-lasting effect even if it is less personal. Thus, we see that we are to pray, in all of these different forms, for those people who affect our personal lives and then for those people who affect all of society and can have the greatest effect upon the church doing its God-given job.

The life mentioned in our third Step is not just desirable but is the best environment for people the have a good relationship with God, if they maintain their personal relationship with Him. Unfortunately, when God's people get this type of environment they tend to backslide and God has to bring in persecution in order to get God's people to seek God again.

Please see the note for 1Corinthians C14S3 about the word exhort. The functional definition is: 'The act or practice of exhorting; the act of inciting to laudable deeds; incitement to that which is good or commendable. the form of words intended to incite and encourage'. We find forms of the word occurring in 1Timothy, in: our current sentence; 4:16 and 6:2.

Please see the note for Romans intro about the word therefore. The functional definition is: ' this word tells us that this result (for) is there (at this one location which is specified before the therefore) with the result following the therefore'.

Please see the note for Philippians 4:6 about the word supplication. It has links to every place in the New Testament where We find this word along with the full definition from Webster's 1828 . The functional definition is: 'Entreaty; humble and earnest prayer in worship'. This word is in 1Timothy only in our current sentence and in 5:5.

Please see the notes for Romans C15S25 and the Doctrinal Study on Prayer about the word pray. The functional definition is: 'the act of asking for a favor, and particularly with earnestness. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'. We find forms of the word pray occurring in 1Timothy, in: our current sentence; 2:8; 4:5 and 5:5.

Please see the note for Romans C8S24 about the word intercession. It has links to every place in the Bible where We find this word along with a note for each verse and the full definition from Webster's 1828 . The functional definition is: 'The act of interceding; mediation; interposition between parties at variance, with a view to reconciliation; prayer or solicitation to one party in favor of another, sometimes against another'

Please see the notes for Ephesians 5:3-4 and 1Corinthians 14:17 about the word thank. The functional definition is: 'To express gratitude for a favor; to make acknowledgments to one for kindness bestowed'. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for 2Corinthians 10:8-9 about the word authority. The functional definition is: 'Legal power, or a right to command or to act; as the authority of a prince over subjects, and of parents over children. Power; rule; sway'. We find forms of the word authority occurring in 1Timothy only in our current sentence and 2:12.

We find forms of the word quiet occurring 54 times in the Bible and, in the New Testament, in: Acts 19:36; Acts 24:2; 1Thessalonians 4:11; 2Thessalonians 3:12; our current sentence and 1Peter 3:4. Webster's 1828 dictionary defines quiet as: 'Still; being in a state of rest; now moving. Judges 16. 2. Still; free from alarm or disturbance; unmolested; as a quiet life. In his days the land was quiet ten years. 2Chron. 14. 3. Peaceable; not turbulent; not giving offense; not exciting controversy, disorder or trouble; mild; meek; contented. The ornament of a meek and quiet spirit. 1Peter 3. 1Thess. 4. 4. Calm; not agitated by wind; as a quiet sea or atmosphere. 5. Smooth; unruffled. 6. Undisturbed; unmolested; as the quiet possession or enjoyment of an estate. 7. Not crying; not restless; as a quiet child.
QUI'ET, n. L. quiets. 1. Rest; repose; stillness; the state of a thing not in motion. 2. Tranquility; freedom from disturbance or alarm; civil or political repose. Our country enjoys quiet. 3. Peace; security. Judges 18.
QUI'ET, v.t. 1. to stop motion; to still; to reduce to a state of rest; as, to quiet corporeal motion. 2. to calm; to appease; to pacify; to lull; to tranquilize; as, to quiet the soul when agitated; to quiet the passions; to quiet the clamors of a nation; to quiet the disorders of a city or town. 3. to allay; to suppress; as, to quiet pain or grief.' God tells us to be quiet so that we can hear Him.

Thompson Chain Topics provides references for the word quiet as: 'General References to: Job 34:29; Ps 131:2; Pr 1:33; Isa 32:17; La 3:26. Enjoined: Pr 17:1; Ec 4:6; 1Th 4:11; 2Th 3:12; 1Ti 2:2; 1Pe 3:4. Stillness essential to Reception of Instruction: Ex 14:13; Nu 9:8; 1Sa 9:27; 12:7; Job 37:14; Ps 4:4; 46:10; Isa 23:2.'

Please see the notes for Romans C12S16 and Galatians C1-S1 about the word peace. Please also see the Gospel of Peace in the Word Study on Gospel. The functional definition is: ' In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Please see the notes for Romans 10:15; Hebrews 12:14-LJC about the phrase peace with God. Please also see the notes for Philippians 4:7 and Colossians 3:15 about the phrase peace of God. We find forms of the word peace occurring only in our current sentence and 1:2 within 1Timothy.

Please see the notes for 1:16 and Philippians 1:19-20 about the word life. As the Bible teaches, and as all can readily observe, there are many forms of life such as plant, animal, human, etc. Within the Bible we see all other forms of life used to teach us about spiritual life. Those people who do not receive the second life will receive the second death, according to the Bible. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. Please see the note for Romans C10S15 about the phrase belief changes life.

Please see the note for Romans C12S15 about the words: honest that note has links to every place in the Bible where we find forms of this word along with the full definition from Webster's 1828 .The functional definition is: 'Upright; just; fair in dealing with others; free from trickishness and fraud; acting and having the disposition to act at all times according to justice or correct moral principles; applied to persons'. Please also see the note for 2Corinthians 4:1-2 about the word dishonesty.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'exhort. or, desire. 2Co 8:6; Eph 3:13; Heb 6:11
first. 1Co 15:3
supplications. 1Ti 5:5; Ge 18:23-32; 1Ki 8:41-43; Ps 67:1-4; 72:19; Mt 6:9-10; Jas 5:16
and. Ro 1:8; 6:17; Eph 5:20; Php 1:3; 2Th 1:3
all men. 1Ti 2:4; Ac 17:30; 1Th 3:12; 2Ti 2:24; Tit 2:11; 3:2
General references. exp: 1Pe 2:13.
kings. Ezr 6:10; Ne 1:11; Ps 20:1-4; 72:1; Jer 29:7
for all. Ro 13:1-7; 1Pe 2:13
authority. or, eminent place.
that. Ge 49:14-15; 2Sa 20:19; Pr 24:21; Ec 3:12-13; 8:2-5; Ro 12:18; 1Th 4:11; Heb 12:14
all godliness. Lu 1:6; 2:25; Ac 10:22; 24:16; Php 4:8; Tit 2:10-14; 1Pe 2:9-13; 2Pe 1:3-7
General references. exp: 1Sa 10:25; 1Pe 2:13'.

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C2-S2 (Verse 3-4) Why we are to pray for leaders.

First Step: God's approval.

For this is good and acceptable in the sight of God our Saviour;.

Second Step: God's plan.

Who will have all men to be saved,
and to come unto the knowledge of the truth..

Please notice that our sentence literally tells us that God (the Father) is our Saviour. Many people have been taught that Jesus is Saviour and believe that is the complete answer. When Satan tempted Jesus (Matthew 4 and Luke 4) he quoted the Bible. There was no problem with what he quoted, the problem was with what he left out. Likewise, believing that Jesus is Saviour is wrong because of what it leaves our such as what we literally see in our current sentence. Click here for all of the verses that use Saviour and here for the Summary on the name / role of Saviour.

In the Bible, the role of Saviour is like a parent. we each have three parents (mom, dad and God to provide our spirit) and they each have different roles in our conception and in our being matured. Likewise, God the Father, the Holy Spirit, God the Son as Lord, God the Son as Christ, and God the Son as Jesus are each called Saviour and each have a part, although each part is different, in our spiritual conception and our spiritual maturing. God the Father made the plan and provided the power and authority for our initial salvation (conception) and for our spiritual maturity after our initial profession.

Beyond that phrase, we have a second important phrase which is: Who will have all men to be saved. This lie of the devil that claims that God predestined some men to salvation and some to Hell is proven to be a lie By this phrase. Our phrase literally tells us that God predestined (pre = 'before' and destination = 'where we are to end the trip') all men to salvation (Heaven). However, God gave us each a free will and will not take it away even to keep us out of the lake of fire (Revelation 19:20; 20:10, 14-15). Anyone who goes to Hell and the lake of fire must first reject God's predestination of Heaven for them.

We also have to consider the third phrase of and to come unto the knowledge of the truth. This disproves the lie that we receive everything when we first make our profession. It also disproves the lie that it is OK if we never grow up spiritually. The and is the mathematical function of addition. If I add a second song book to the first and then throw away one of them, I do not have my conclusion of two song books. Likewise, if I have just God's plan of all men to be saved or just God's plan of all men...to come unto the knowledge of the truth, I do not have God's plan. I must keep both parts in order to truly have God's plan for men.

The Word Study on Truth gives us a definition that is based upon looking at every place in the Bible where we find any form of this word and finding what is common for all usages. That definition is: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than absolute truth is a lie. Something that is true matches what God reveals in His unchanging Word.' that Word Study also gives us 14 different applications of this word within the Bible and links to every verse that matches each application. Within our epistle, we see this word used in: Our current sentence; 2:7; 3:1; 3:15; 4:3 and 6:5. The links found in each of those notes should be followed to see all of the usage within this epistle. Within our current sentence we see that God wants all men to be saved, and (after that) to come unto the knowledge of the truth which can only be done by coming unto the knowledge of the Son of God through our ongoing personal relationship with Him.

Our sentence has two Steps with the First Step telling us what God approved and the Second Step giving us the outline of God's plan that He approved. On this site we use 'what comes from God' as the definition of good. Thus, any so-called 'plan of salvation' which does not include both parts of the Second Step does not 'come from God' and is not acceptable in the sight of God our Saviour. Without that, it does not have the power to change lives and if it does not have that power then it does not have the power to get someone out of Hell and into Heaven. Notice that our sentence deliberately uses the phrase of God our Saviour. Part of the every word belief (Deuteronomy 8:3; Proverbs 30:5; Matthew 4:4; Matthew 18:16; Luke 4:4). We must believe that God deliberately had Paul add our Saviour to this phrase to let us know that this is not just from God the Father but is part of His role as our Saviour.

Thus, when we look at our sentence we see God's 'Plan of Salvation'. We see that it has two parts and that both parts are required in order for it to 'come from God' and in order for it to be acceptable in the sight of God our Saviour so that God the Father will provide the required power to change our life and to get us out of hell and into Heaven. Without the changed life here we have no evidence of our eternal destination.

With this understanding in mind, we must consider the context which is the requirement that we pray for all men; forkings, and for all that are in authority. In particular, we are to pray for their salvation and subsequent spiritual maturing that we may lead a quiet and peaceable life in all godliness and honesty. The best way to deal with an enemy is to get him saved and turn him into a true Christian brother. With this in mind we must also consider the next sentence which adds a second reason why we should pray for all men; forkings, and for all that are in authority. In addition, that sentence tells us why God's 'Plan of Salvation', as stated in this sentence, is what it is.

Please see the note for Romans C12S1 about the word acceptable. The functional definition is: 'That may be received with pleasure; hence pleasing to a receiver; gratifying; as an acceptable present'.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view'. We find forms of the word see / sight occurring in 1Timothy, in: our current sentence; 3:16; 6:13,16.

Please see the note for Philippians 1:15-17 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. We find forms of the word will occurring in 1Timothy, in: our current sentence; 2:8; 5:11; 5:14; 6:9 and 6:18.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. 1Ti 5:4; Ro 12:1-2; 14:18; Eph 5:9-10; Php 1:11; 4:18; Col 1:10; 1Th 4:1; Heb 13:16; 1Pe 2:5,20
God. 1Ti 1:1; Isa 45:21; Lu 1:47; 2Ti 1:9 exp: Tit 1:3; 3:4; Jude 1:25.
will. Isa 45:22; 49:6; 55:1; Eze 18:23,32; 33:11; Lu 14:23; Joh 3:15-17; 6:37; Ro 3:29-30; 2Co 5:17-19; 1Th 2:15-16; Tit 2:11; 2Pe 3:9
and. Mt 28:19; Mr 16:15; Lu 24:47; Ro 10:12-15; Re 14:6
the knowledge. Isa 53:11; Hab 2:14; Lu 1:77; Joh 14:6; 17:17; 2Ti 2:25; 3:7; Heb 10:26
General references. exp: Pr 8:4'.

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C2-S3 (Verse 5-6) Second reason why we should pray for our leaders.

First Step: Only Christ Jesus can mediate for men.

For there is one God,
and one mediator between God and men,
the man Christ Jesus;.

Second Step: Christ Jesus does not want His sacrifice wasted.

Who gave himself a ransom for all,
to be testified in due time..

This sentence adds a second reason why we should pray for all men; forkings, and for all that are in authority. In addition, our current sentence tells us why God's 'Plan of Salvation', as stated in the prior sentence, is what it is. (See the note above for details.) the two Steps of our current sentence directly relate to the two parts of God's 'Plan of Salvation' as well as explaining why we are to seek the salvation of all men regardless of their position among men.

Our First Step tells us 'Only Christ Jesus can mediate for men'. This relates to the part of God's 'Plan of Salvation' that is: and to come unto the knowledge of the truth. Even as saved people, we still sin and still have Satan accusing us of sin before God. However, Christ Jesus is our mediator and holds off God's wrath while we are spiritually maturing and learning to 'Stop our Sinning'. (That's why our sentence uses Christ Jesus instead of Jesus Christ. Please see the note for this sentence within the Lord Jesus Christ Study for more details.) So long as we are coming unto the knowledge of the truth, God is willing to hold back His wrath. However, when we become children of disobedience, Christ Jesus has trouble mediating for us and we can receive God's wrath (Ephesians 2:2; Ephesians 5:6; Colossians 3:6).

Our Second Step tells us 'Christ Jesus does not want His sacrifice wasted'. If there is no change in our life then He can not be testified in due time because it is the change in our lives which provides the testimony of how He changed us after our initial profession. This is the second part of justification which many people ignore or deny. When we are first saved God justifies ('makes as if we never sinned') us by blotting out the legal record of sins that are past (Romans 3:25). However, unless we have a changed life God can not justify saving us while refusing salvation to another. Thus, God saves us in faith that He can change us to be like Him and our changed life justifies His salvation and shuts the mouth of Satan.

Our changed life shows that we have come unto the knowledge of the truth and is testified in due time of how Christ Jesus changed our life. The evidence that these things are true in our life is when we will pray all men; forkings, and for all that are in authority so that they get saved instead of fighting against them like our sinful nature wants us to do. Thus, we see how this sentence fits within the context of the prior sentences within our chapter.

The first phrase of our sentence is there is one God. One of the problems that we have with doctrinal error is that people don't know the character of the one (true) God. They believe lies where other spirits claim to be the one (true) God. People also can be led into believing doctrine which goes against the character of the one (true) God if they don't know the true character of the one (true) God. That is why every Book Study has a table in it which shows what that Bible book tell us about the one (true) God. People need to take these tables, which give links to the verses and tell what those verses say without comment, and use them to teach the 'Doctrine of God'. The one (true) God is the basis of everything we have and, therefore, it is critical that we know what He is like.

In addition, our second phrase tells us; there is...one mediator between God and men. You can not get a more literal place which tells us that Mary, saints and all other spiritual beings are not a mediator. We need to teach people that it is a lie to claim that there are others between the Son of God and us because then the phrase would be that He is a mediator between God and (Mary / ministers of Satan (priests and preachers) / devils claiming to be saints / etc).

Our third phrase tells us that the man Christ Jesus is our only mediator. The book of Hebrews explains that the man Christ Jesus is our mediator because He experienced being a weak human being and understands our infirmities (Hebrews 4:15). God the Father never had that personal experience, which is why the man Christ Jesus is our mediator.

With all of this it is easy to overlook one critical factor. A mediator must be accepted by both parties it is often a legal position, especially when there are laws involved; both parties must agree submit to the decisions by the mediator. God the Father is not going to submit to any decision by anyone less than God the Son. That is one reason why there is no other mediator and why men can not force God to accept another. No man has the power to force the court of God to accept their dictates. Therefore, only the court of God can name the only mediator between God and men.

We have examined the important phrases of this sentence, considered the contextual relationship with other sentences of this chapter and looked at our First Step where we see God's plan, which has legal implications, and seen that only the man Christ Jesus is acceptable as the legal one mediator between God and men. Now we can look at our Second Step which tells us why this is true. Our first phrase tells us Who gave himself a ransom for all. That means He paid the price which no one else has nor can pay. With this payment, H bought us and the right to represent us. In addition, our second phrase (to be testified in due time) brings us back to the legal aspect since testified is used for testimony in a court of law.

He paid the price so His command to pray for all men; forkings, and for all that are in authority should be sufficient. However we also see that our doing so provides the testimony that He will use later, most probably when we are judged for our works (Romans 8:1-LJC; Galatians C5-S6; Revelation 19:2-LJC).

Please see the note for Galatians C3S22 about the word mediator. The functional definition is: ' One that interposes between parties at variance for the purpose of reconciling them'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the notes for C1-S2 and 2Corinthians 5:5 about the word give. Gave is the past-tense form of the word give. The functional definition is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for Philippians 4:15 about the word give. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for Galatians 5:3 about the word testify. The functional definition for this word is: 'To make a statement which is intended to be used in a court of law if necessary'. Please also see the note for 1Corinthians C11S29 about the word testament. Please also see the note for Hebrews 9:15 about the words new testament. Please also see the note for Psalms 119 about the words testimony / testimonies. The functional definition is: 'statements that are used in a court of law to judge the legality of someone's actions'. Please also see the Study called the Testimony of God Please also see the note for Matthew 19:21 about the phrase testimonies of the LORD.

Please see the note for Matthew 18:34 about the word due. Webster's 1828 defines this word as: 'Owed; that ought to be paid or done to another. that is due from me to another which contract, justice or propriety requires me to pay, and which he may justly claim as his right. Reverence is due to the creator; civility is due from one man to another. Money is due at the expiration of the credit given, or at the period promised. 2. Proper; fit; appropriate; suitable; becoming; required by the circumstances; as, the event was celebrated with due solemnities. Men seldom have a due sense of their depravity. 3. Seasonable; as, he will come in due time. 4. Exact; proper; as, the musici and keep due time. 5. Owing to; occasioned by. Little used. 6. that ought to have arrived, or to be present, before the time specified; as, two mails are now due.
DUE, adv. Directly; exactly; as a due east course.
DUE, n. 1. that which is owed; that which one contracts to pay, do or perform to another; that which law or justice requires to be paid or done. the money that I contract to pay to another is his due; the service which I covenant to perform to another is his due; reverence to the creator is his due. 2. that which office, rank, station, social relations, or established rules of right or decorum, require to be given, paid or done. Respect and obedience to parents and magistrates are their due. 3. that which law or custom requires; as toll, tribute, fees of office, or other legal perquisites. 4. Right; just title. The key of this infernal pit by due--I keep.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'one God. De 6:4; Isa 44:6; Mr 12:29-33; Joh 17:3; Ro 3:29-30; 10:12; 1Co 8:6; Ga 3:20; Eph 4:6
and. Job 9:33; Heb 7:25; 8:6; 9:15; 12:24
the man. Mt 1:23; Lu 2:10-11; Joh 1:14; 1Co 15:45-47; Php 2:6-8; Heb 2:6-13; Re 1:13
General references. exp: Ex 34:3; Le 8:26; Nu 3:50; Pr 8:4; Jas 2:19.
gave. Job 33:24; Isa 53:6; Mt 20:28; Mr 10:45; Joh 6:51; 10:15; 2Co 5:14-15,21; Eph 1:7,17; 5:2; Tit 2:14; Heb 9:12; 1Pe 1:18-19; 2:24; 3:18; 1Jo 2:1-2; 4:10; Re 1:5; 5:9 exp: Ga 1:4.
to be testified. or, a testimony. 1Co 1:6; 2Th 1:10; 2Ti 1:8; 1Jo 5:11-12
in. 1Ti 6:15; Ro 5:6; 16:26; Ga 4:4; Eph 1:9-10; 3:5; Tit 1:3 exp: 1Pe 5:6.
General references. exp: Nu 3:41,50; 7:15; Pr 8:4'.

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C2-S4 (Verse 7) Why Paul was sent to the Gentiles.

God wanted a witness to the Gentiles.

First Step: Why Paul has his offices.

Whereunto I am ordained a preacher,
and an apostle,
(See Below);.

Second Step: Why Paul teaches.

a teacher of the Gentiles in faith and verity..

Christ told Paul this was his particular job.

(I speak the truth in Christ,
and lie not).

The Whereunto, which starts our sentence, refers back to the prior sentences. The prior two sentences started with the word For, which means they are giving a reason for what was said in the first sentence of this chapter. Thus, the Whereunto is saying that this sentence tells us that Paul is doing what those sentences told us that God expected to be done. That is: Paul was ordained a preacher, and an apostle...(and) a teacher of the Gentiles in faith and verity so that he could preach and teach all that was identified in the prior sentences and all that results from the doctrine of the prior sentences.

As we already saw, Paul and Timothy (and all who follow them) are in a spiritual war to preserve and protect the true doctrine belonging to Christ Jesus and to fight against doctrinal error that comes from devils and religious traditions.

Our sentence has two Steps with the included part providing evidence for Paul's claim in the First Step. In the First Step the action verb is ordained ('to invest with a ministerial function...to ordain a minister of the gospel') with God our Saviour and Christ Jesus doing the legal ordaining of Paul. We know that they did the legal ordaining of Paul because of the prior sentences which this sentence is telling us of the implementation (whereunto). In addition, we have the included part which gives us additional proof.

Our included part has three separate links to different Studies which provide far more links and associated evidenced to support what is said here. Those Studies show that what is said here is consistent with the word usage all across the New Testament. Therefore, we can be positive of the implied meaning here.

First we have the word truth. In that Word Study, which shows the usage in every place within the Bible where forms of this word are used, we find the Biblical definition to be: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie.' With that definition, the note for our current verse gives us the application of: 'As we have seen elsewhere, Christ is God's truth in a person'. Thus, we see that when Paul says I speak the truth in Christ he is calling upon the Son of God to back his claims and to back them with His role as the Truth and with His role as Christ. In addition, the note for this sentence, within the Lord Jesus Christ Study, points out that when the Bible uses Christ by itself it is dealing with something given only to spiritually mature people and then only to some spiritually mature people. Paul could call on Christ as his personal witness but not all people could do so, not even all spiritually mature saved people.

That leaves us with the link connected to the word in, which goes to the section labeled In Christ within the Relational Prepositions Study. It has links to every place where the Bible uses this phrase and those links teach us that we can be saved but not be in Christ if we are not doing our part to maintain this personal relationship. We also see that when we are in Christ that Christ will work through our life in a way that others can see. Thus, Paul is not just calling on the Son of God to back his claims and to back them with His role as the Truth and with His role as Christ, but Paul is also saying that people can see evidence of Christ working in and through his life. All of this is to back his claim that I am ordained a preacher, and an apostle. That means that all of this evidence is applied to his ordained offices of being a preacher, and an apostle.

In our Second Step Paul claims an additional spiritual gift and position when he says that he is a teacher of the Gentiles. However, please notice that this time he provides proof of in faith and verity. Paul teaches the Gentiles how to live by faith (Ephesians C1S2; Romans C11S6) and he does so by example. Therefore, people can testify of Paul's faith independent of any witness by God. However, Paul also says that he has evidence of verity. This word is only used here and in Psalms 111. In Psalms we see that verity is a truth which is backed by the work of God such as the laws of nature. That is; when Paul teaches he uses the evidence of creation and of natural law, which even the lost can not deny, to show people God's work and how God works. Thus, we see that teaching requires evidence to back it but the evidence is different from the evidence which backs preaching.

Please see the notes for Romans C7S14; Romans C13S3 and 1Corinthians C7S20 about the words ordain / ordinance. The functional definition is: 'Properly, to set; to establish in a particular office or order; hence, to invest with a ministerial function or sacerdotal power; to introduce and establish or settle in the pastoral office with the customary forms and solemnities; as, to ordain a minister of the gospel'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Romans C10S17 about the word preacher. The functional definition is: 'One who discourses publicly on religious subjects. 1. One that inculcates anything with earnestness'. Our current sentence is the only place within 1Timothy where We find this word. Please also see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The word preached is found in 3:16.

Please see the note for C1-S3 about the word teacher. The functional definition is: 'one who teaches'. Please also see the note for C1-S2 about the word teach. The functional definition is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'.

Please see the notes for Romans C15S13 and Galatians C2-S4 about the word Gentile. The functional definition is: ' In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a Christian; a heathen. the Hebrews included in the term goim or nations, all the tribes of men who had not received the true faith, and were not circumcised'. We find forms of the word occurring in 1Timothy, in: our current sentence and 3:16.

Please see the note for Galatians C1-S15 about the word liars. The functional definition is: 'someone who intentionally violates the truth'. We find the word lie only in our current sentence and find the word liar only in 1:8-11.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I am. 1Ti 1:11-12
a preacher. Ec 1:1-2,12; 7:27; 12:8-10; Ro 10:14; Eph 3:7-8; 2Ti 1:11; 2Pe 2:5
I speak. Ro 1:9; 9:1; 2Co 11:31; Ga 1:20
a teacher. Joh 7:35; Ac 9:15; 22:21; 26:17-18,20; Ro 11:13; 15:16; Ga 1:16; 2:9
in faith. Ac 14:27; Ga 2:16; 3:9
verity. Ps 111:7
General references. exp: 2Ti 1:11'.

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C2-S5 (Verse 8) Paul's instructions for how we are to carry on with this ministry.

I will therefore that men pray every where,
lifting up holy hands,
without wrath and doubting..

Our sentence starts with the phrase I will therefore. Paul has established his legal and God ordained position which allows him to dictate doctrine which is to be followed by all saved people. (That is why our opening phrase has the word therefore.) Paul has also provided proof that others are claiming to speak for God while teaching doctrinal error. Thus, when the opening phrase says: I will, it is making a clear distinction from the people who teach doctrinal error. Paul is the human being that God has ordained with the power and authority to dictate doctrine. None of the people teaching doctrinal error have that God ordained with the power and authority to dictate doctrine.

Also, while God has formed the character within Paul, and God is leading Paul, to a certain extent he is speaking within his own power and authority. What Paul says still matches exactly what God wants but the application of God's will is somewhat within Paul's choice. from this point on Paul is dictating doctrine that is to be accepted, taught and obeyed in all Godly churches.

Please notice that the first thing which Paul tells us to do is the pray. While this is a repeat of the instruction to pray found in 2:1, what people are to pray for, and how they pray, is different. Here, instead of praying for all men; forkings, and for all that are in authority, men are praying for themselves. The phrase lifting up holy hands is an expression of appealing to our King and to our Lord. (Please follow the links for the Biblical summary of each role of God.)

God, as our King and Lord, puts His character in us and gives us the power and authority that is required to do His work. But He also commands us what to do. God does not give us His power and authority to do whatever our flesh lusts to do but He gives it to us to do His will. Thus, the phrase lifting up holy hands is also expressing the attitude of , Here am I; send me (Isaiah 6:8).

In addition, to telling us to present ourselves to God for him to command, Paul tells us the attitude to take when he says: without wrath and doubting. (Links for the word wrath are below but the definition is: 'Violent anger; vehement exasperation; indignation'.)

No matter what God allows to happen to us we must not have wrath against the people involved, even when they choose to be ministers of the devil. We are here to serve God and it is God's place, not ours, to bring judgment upon other people. In addition, it is God Who decides to allow us to experience certain things. God said There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. (1Corinthians 10:13). Also, Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. (Hebrews 13:5). Therefore, our wrath is not only disobedience but it is blaming the person used by God for the circumstances that God allowed to come into our life.

In addition, to telling us to have no wrath we are also told and doubting because doubt is added to wrath after we allow our fleshly feelings of anger lead us into error. When we start to think 'Why did God allow this to happen to me?' with an attitude of 'I shouldn't have to go through this', then we react in anger and start to doubt God's love and God's control. However, when we take the attitude of 'God allowed this for His glory and my good and promised to be with means enable me to handle it or escape', then our faith will grow and our power with God, and our usefulness to God, will also increase. That is why we are to present ourselves to God for service (lifting up holy hands) and do so without wrath and doubting.

Please see the note for 2:1 about the word pray. The functional definition is: 'the act of asking for a favor, and particularly with earnestness. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7; Colossians C1S6 about the word holy. Please see the note for 1John C2S25 about the phrase Holy One. The functional definition of holy is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'.

Please see the notes for 1Corinthians C12S12 and Colossians 2S7 about the word hand. Part of the definition from Fausset's Bible Dictionary is: 'Symbol of skill, energy, and action. "Strength of hand." Also control. to "kiss the hand" expresses adoration (Job 31:27). "Fill one's hand" is consecrating him a priest (Ex 28:41 margin, Jg 17:5; 1Ki 13:33). to "lift up the hand" is to swear (Ge 14:22), the hand being raised in appeal to God above; also the attitude of benediction (Le 9:22). to "give the hand" assures of faithfulness and friendship (2Ki 10:15); also submission, "she hath given her hand," i.e. surrendered to her conqueror (Jer 50:15; La 5:6). the hand of God is His eternal purpose and executive power (Ac 4:28,30); His providential bounty (Ps 104:28); His firm hold preserving His saints (Joh 10:28-29; De 33:8). His "heavy hand," affliction (Ps 38:2)'. The note in 1Corinthians has the full definition from Webster's 1828 . The note in Colossians has the full definition from Fausset's Bible Dictionary. We find forms of the word hand occurring in 1Timothy, in: our current sentence; 4:14; 5:22; 5:24 and 5:25.

Please see the notes for Romans C4S16; Galatians C5S20; Ephesians C4S11 and Colossians C3S6 about the word wrath. The functional definition is: 'Violent anger; vehement exasperation; indignation'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Romans C14S1 about the word doubt. The functional definition is: 'Dubious; not settled in opinion; undetermined; wavering; hesitating; applied to persons'. Our current sentence is the only place in 1Timothy where We find this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. 1Ti 5:14; 1Co 7:7 (Gr) Tit 3:8
pray. 2Ch 33:11-12; Ps 130:1-2; La 3:55-56; Jon 2:1-2; Mal 1:11; Lu 23:42-43; Joh 4:21,23-24; Ac 21:5
lifting. Job 16:17; Ps 26:6; 66:18; 134:2; Pr 15:8; 21:27; Isa 1:15; 58:7-11; Jer 7:9-10; Mal 1:9-10; Ac 10:2,4,31; Heb 10:22; Jas 4:8; 1Jo 3:20-22
without. 1Ki 3:11; Ps 35:13; Mt 5:22-24,44; 6:12,14-15; Mr 11:25; Lu 23:34; Ac 7:60; 1Pe 3:7
and. Mt 21:21; Mr 11:23-24; Jas 1:6-8
General references. exp: Ex 17:11; 1Jo 3:21'.

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C2-S6 (Verse 9-10) How Godly women are to act.

Actions to match profession.

First Step: Appearance to take.

In like manner also,
that women adorn themselves in modest apparel,
with shamefacedness and sobriety;.

Second Step: Appearance to avoid.

not with broided hair,
or gold,
or pearls,
or costly array;.

Third Step: What they are to do.

But (See Below) with good works..

The profession which matches the actions.

(which becometh women professing godliness).

Now we get into an area that causes all kinds of problems. People like to claim that 'Paul is down on women' but that claim is not true. That claim comes from fleshly worldly thinking and not from God's Holy Spirit. Please notice that our sentence starts with the phrase In like manner. That means that just as the men were told what to do and with what attitude, in the prior sentence, so also must women do. The prior sentence told men to present themselves to God for service and to do so regardless of circumstances. Now women are told to do the sameans people object to the circumstances which put men in charge. However, Paul gives two reasons, in C2-S9 and C2-S10. We will get to those reasons, but we want to follow the reasoning that God gives us through Paul's writing. Further, we want to follow God's order of presenting these reasons so that we can accept them as God wants us t. When we get out of God's order, we find it harder to accept what God is telling us.

Please consider all of the sentences from here to the end of the chapter together as they are all speaking on the same subject of how women are to serve God within the church. The main objection of most people comes from their ignoring the fact that when we serve God we must be happy with the position that God gives us and do the best we can within our God-given position using our God-given spiritual gifts to do our God-given job.

Once we get our attitude right, we can look at what this sentence is actually telling us and understand the message from God. Here we see three Steps for Godly women. The women who refuse to do these steps prove that they are not Godly, but are worldly regardless of what they claim.

The main thing to keep in mind is actually in the included section which tells us which becometh women professing godliness. Webster's 1828 dictionary defines profession as: 'Open declaration; public avowal or acknowledgment of one's sentiments or belief; as professions of friendship or sincerity; a profession of faith or religion. The professions of princes, when a crown is the bait, are a slender security. The Indi and quickly perceive the coincidence or the contradiction between professions and conduct, and their confidence or distrust follows of course. 2. the business which one professes to understand and to follow for subsistence; calling; vocation; employment; as the learned professions. We speak of the profession of a clergyman, of a lawyer, and of a physician or surgeon; the profession of lecturer on chimistry or mineralogy. But the word is not applied to an occupation merely mechanical. 3. the collective body of persons engaged in a calling. We speak of practices honorable or disgraceful to a profession. 4. Among the Romanists, the entering into a religious order, by which a person offers himself to God by a vow of inviolable obedience, chastity and poverty'. The first part of this definition is all that applies here but the important thing is that when our conversation ('lifestyle ') does not match our profession, we are proven to be liars and to not be Godly. Thus, the subject of our sentence is women professing godliness and anyone who objects to these requirements proves that they are not a woman professing godliness. If they claim to be so, their objection proves them to be mistaken if not outright liars. Also, any men who object to these requirements prove that they not only are not Godly, but are trying to curry favor of worldly women and that can only be to satisfy their own fleshly lusts.

That said, we will say more about these motivations when we get to the sentences which deal with them. What we see in our current sentence is instruction on outward appearances which will make it easy to separate Godly women from worldly women. In Genesis 3:16 we read Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. from this we understand that a woman's basic sin nature is to object to God saying that he shall rule over thee and that her desire shall be to (rule over) thy husband. The main way that a worldly woman tries to satisfy her sin nature is through using a man's natural lust to control him. Therefore, the worldly woman is going to increase the outward appearances which will increase a man's natural lust while a Godly woman is told to avoid these methods and, instead, rely upon God to bring her Godly nature to the attention of the right man. Thus, we see the first two Steps of our sentence tell us how Godly women are to do this and how they are to avoid the appearance of worldly women. Worldly women will object to this obvious indicator of their worldliness and yet, for the most part, will not change their appearance to match this sentence because they will then lose too much power over a man's natural lusts. Forthe most part, only Godly women will obey this sentence consistently.

Our First Step and our Second Step are giving us general categories and not specific details. We see this by the use of the phrase In like manner. Anything that is similar to the First Step is to be followed and anything that is similar to the Second Step is to be avoided. This makes these descriptions more general and further reaching that specific limits would be. It also allows a woman to wear some of the things in the Second Step when her position requires it. As a queen, Esther would have to wear these things but then she would wear them as required by her position and not to entice the natural lusts of men. Thus, when applying these sentences, we must consider circumstances and motivations in order to rightly apply them.

We see that our sentence literally tells us to consider attitudes when it says that Godly women are to adorn themselves in modest apparel, with shamefacedness and sobriety. Even when a queen wears a costly array, she can make sure that it is modest. Often other women that she meets will not wear modest clothing but a Godly woman can still do so. In addition, the phrase with shamefacedness and sobriety is very definitely dealing with attitudes. This is exactly opposite of the attitudes displayed by the harlot found in Proverbs 7. Thus, we see that a Godly woman is to reduce het worldly lustful appeal and to rely upon God to make her Godly nature attractive to the right man. This will make her less attractive to the wrong man and while it will seem like she is 'missing out on all of the fun', it will actually keep her protected from being fooled by the wrong type of man (2Timothy 3:6).

Having dealt with the outward appearances of the first two Steps, we can now look at the third Step which still deals with a woman's attractiveness while going in a different direction because this Step starts with the word But. Instead of relying upon outward appearances, a woman is to attract the right man with her good works. As we repeatedly see, the word good means: 'that which comes from God'. Thus, a Godly woman is to be busy working in her God given ministry and the right man will be attracted by what she is doing for God. Since all women lose their physical appeal with age, she will not lose her appeal to such a man so long as she continues to do good works.

Please see the note for Philippians 2:5-8 about the word likeness. The functional definition is: 'Resemblance in form; similitude. the picture is a good likeness of the original'. We find forms of the word like occurring in 1Timothy, in: our current sentence; 3:8 and 5:25.

Please see the note for 1Corinthians C15S30 about the word manner. The functional definition is: ' Deportment; carriage; behaviour; conduct; course of life; in a moral sense'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Galatians C4-S2 about the word woman. A partial definition from the Morrish Bible Dictionary is: 'In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10'. Please see the note in Galatians for the full definition and more details. We find forms of the word woman occurring in 1Timothy, in: our current sentence; 2:11; 2:12; 2:14; 5:2; 5:14 and 5:16.

Please also see the note for Romans C9S19 about the phrase What is man.

We find forms of the word adorn in: Isaiah 61:10; Jeremiah 31:4; Luke 21:5; 1Timothy 2:9; Titus 2:10; 1Peter 3:3; 1Peter 3:5; Revelation 21:2. Webster's 1828 defines this word as: 'v.t. L. adorno, ad and orno, to deck, or beautify, to dress, set off, extol, furnish. 1. to deck or decorate; to make beautiful; to add to beauty by dress; to deck with external ornaments. A bride adorneth, herself with jewels. Isa. 6. Toset off to advantage; to add ornaments to; to embellish by anything external or adventitious; as, to adorn a speech by appropriate action, sentiments with elegance of language, or a gallery with pictures. 3. to make pleasing, or more pleasing; as, great abilities adorned by virtue or affability. 4. to display the beauty or excellence of; as, to adorn the doctrine of God. Titus 2. ADORN', n. Ornament. ADORN', a. Adorned; decorated'. The functional definition for this word is: 'to make beautiful; to add to beauty by dress; to deck with external ornaments'.

Please see the note for Luke 7:25 about the word apparel. Easton's Bible Dictionary defines this word as: 'In Old Testament times the distinction between male and female attire was not very marked. the statute forbidding men to wear female apparel (De 22:5) referred especially to ornaments and head-dresses. Both men and women wore (1) an under garment or tunic, which was bound by a girdle. One who had only this tunic on was spoken of as "naked" (1Sa 19:24; Job 24:10; Isa 20:2). those in high stations sometimes wore two tunics, the outer being called the "upper garment" (1Sa 15:27; 18:4; 24:5; Job 1:20). (2.) they wore in common an over-garment ("mantle," Isa 3:22; 1Ki 19:13; 2Ki 2:13), a loose and flowing robe. the folds of this upper garment could be formed into a lap (Ru 3:15; Ps 79:12; Pr 17:23; Lu 6:38). Generals of armies usually wore scarlet robes (Jg 8:26; Na 2:3). A form of conspicuous raiment is mentioned in Lu 20:46; comp. Mt 23:5. Priests alone wore trousers. Both men and women wore turbans. Kings and nobles usually had a store of costly garments for festive occasions (Isa 3:22; Zec 3:4) and for presents (Ge 45:22; Es 4:4; 6:8,11; 1Sa 18:4; 2Ki 5:5; 10:22). Prophets and ascetics wore coarse garments (Isa 20:2; Zec 13:4; Mt 3:4)'.

Please see the notes for Romans C5S2 about the word ashamed. The functional definition is: 'bashed or confused by guilt or a conviction of some criminal action or indecorous conduct, or by the exposure of some gross errors or misconduct, which the person is conscious must be wrong, and which tends to impair his honor or reputation'. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed.

Please see the note for Romans C12S3 about the word soberly. Webster's 1828 dictionary defines the word soberly as: 'Without intemperance. 2. Without enthusiasm. 3. Without intemperate passion; coolly; calmly; moderately. 4. Gravely; seriously'. This and 3:11 are the only places in 1Timothy where We find this word.

Please see the note for Luke 7:37-38 about the word hair. Smith's Bible Dictionary defines this word as: 'The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men: 2Sa 14:26. In times of affliction the hair was altogether cut off. Isa 3:17,24; 15:2; Jer 7:29. Tearing the hair: Ezr 9:3. and letting it go dishevelled were similar tokens of grief. the usual and favorite color of the hair was black: Song 5:11. as is indicated in the comparisons in: Song 1:5; 4:1. a similar hue is probably intended by the purple of: Song 7:6. Pure white hair was deemed characteristic of the divine Majesty: Da 7:9; Re 1:14. The chief beauty of the hair consisted in curls, whether of a natural or an artificial character. With regard to the mode of dressing the hair, we have no very precise information; the terms used are of a general character, as of Jezebel: 2Ki 9:30. and of Judith, ch. 10:3, and in the New Testament: 1Ti 2:9; 1Pe 3:3. The arrangement of Samson's hair into seven locks, or more properly braids: Jg 16:13,19. involves the practice of plaiting, which was also familiar to the Egyptians and Greeks. the locks were probably kept in their place by a fillet, as in Egypt. the Hebrews like other nations of antiquity, anointed the hair profusely with ointments, which were generally compounded of various aromatic ingredients: Ru 3:3; 2Sa 14:2; Ps 23:6; 92:10; Ec 9:8. more especially on occasions of festivity or hospitality: Lu 7:46. It appears to have been the custom of the Jews in our Saviour's time to swear by the hair: Mt 5:36. much as the Egyptian women still swear by the side-locks, and the men by their beards'.

Please see the note for 1Corinthians C3S13 about the word gold. The functional definition is: 'A precious metal of a bright yellow color, and the most ductile and malleable of all the metals. It is the heaviest metal except platina; and being a very dense, fixed substance, and not liable to be injured by air, it is well fitted to be used as coin, or a representative of commodities in commerce'.

We find forms of the word pearl in: Job 28:18; Matthew 7:6; Matthew 13:45-46; 1Timothy 2:9; Revelation 17:4; Revelation 18:12; Revelation 18:16; Revelation 21:21. The American Tract Society Dictionary defines this word as: 'Pearls were ranked by the ancients among the most precious substances, Re 17:4, and were highly valued as ornaments for women. their modest splendor still charms the Orientals, and a string of pearls is a favorite decoration of eastern monarchs. the kingdom of heaven is compared to a goodly pearl, so superior to all others that the pearl merchant sold all others that he could obtain for it the highest price, Mt 13:45-46. the gates of heaven are described as consisting of pearls; "every several gate was one pearl," Re 21:21. the Savior forbade his apostles to cast their pearls before swine, Mt 7:6; that is, to expose the precious truths of the gospel unnecessarily to those who reject them with scorn and violence.
Pearls are a stony concretion in a species of oyster, found in the Persian gulf, on the coast of Ceylon, Java, Sumatra, etc., and in smaller quantities in various other places in both hemispheres. It is not known whether the pearl is a natural deposit, or the consequence of disease, or of the lodging of some foreign body, as a grain of sand, within the shells. the pearl oyster grows in clusters, on rocks in deep water; and is brought up by trained divers, only during a few weeks of calm weather in spring. the shell itself yields the well-known "mother of pearl."'.

Please see the note for Revelation 18:19 about the word cost. The functional definition for this word is: 'The price, value or equivalent of a thing purchased; the amount in value paid, charge or engaged to be paid for any thing bought or taken in barter. The word is equally applicable to the price in money or commodities; as the cost of a suit of clothes; the cost of a house or farm'.

Please see the note for Luke 12:27 about the word array. Webster's 1828 defines this word as: 'Set in order, or in lines; arranged in order for attack or defense; dressed; adorned by dress; impaneled, as a jury; enveloped.'. in this case, as our sentence says, this was done as a form of mockery and a insult of the claim that Jesus was the true King of the Jews.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Forms of the word work are found in 1Timothy in: our current sentence; 3:1; 5:10; 5:25 and 6:18. The basic Biblical definition of work is: 'to move, or to labor'.

Please see the note for Philippians 1:27-28 about the word becometh. The functional definition is: ' In general, to suit or be suitable; to be congruous; to befit; to accord with, in character or circumstances; to be worthy of, decent or proper'. Our current sentence is the only place in 1Timothy where We find this word.

Please see earlier in this note about the wird profession.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. 1Pe 3:3-5
with shamefacedness. Pr 7:10; Isa 3:16; Tit 2:3-5
not. Ge 24:53; Ex 35:22-23; 2Ki 9:30; Es 5:1; Ps 45:13-14; 149:4; Pr 31:22; Isa 3:18-24; 61:4; Jer 2:32; 4:30; Eze 16:9-16; Mt 6:28,29; 11:8
broided. or, plaited. 1Pe 3:3
General references. exp: 2Sa 1:24.
women. 1Pe 3:3-5; 2Pe 3:11
with. 1Ti 5:6-10; Pr 31:31; Ac 9:36,39; Eph 2:10; Tit 2:14; 3:8; 1Pe 2:12; 2Pe 1:6-8; Re 2:19
General references. exp: 2Sa 1:24'.

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C2-S7 (Verse 11) Let the woman learn in silence with all subjection.

Now Paul tells us how women are to act in church. First he dealt with their presentation to the world and people in general. Next he deals with their presentation within the church. Paul deals with this subject in our current sentence and the next with the ones following the next providing the Biblical basis for these commands. In the final sentence Paul is basically promising that if a woman obeys these commands, and accepts her God given position in life, that God will provide for her regardless of circumstances.

This sentence is related to the teaching on tongues (1Corinthians C12S8; 1Corinthians C14; Philippians 2:9-11). As more than one pastor has said, the 'tongues movement' mainly involves women who want to claim spiritual authority which God did not give them. The phrase learn in silence with all subjection does not mean that they can't ask questions which are requests for information or clarification. However, challenges, discussions and questions meant to lead to challenges and anything else which is not with all subjection is not to be tolerated. Yes, our sinful fleshly nature objects to this command but and it is a very definite way to separate those who are with all subjection from those who insist upon following their sinful nature.

Please see the note for 2:9-10 about the word woman. The functional definition is: 'In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10'. Please see the note in Galatians C4-S2 for the full definition and more details.

Please also see the note for Romans C9S19 about the phrase What is man.

We find forms of the word silence occurring 35 times in 34 verses of the Bible, 10 times in the New Testament, but only in our current sentence and the next sentence within 1Timothy. Webster's 1828 dictionary defines silence as: 'In a general sense, stillness, or entire absence of sound or noise; as the silence of midnight. 2. In animals, the state of holding the peace; forbearance of speech in man, or of noise in other animals. I was dumb with silence; I held my peace, even from good. Ps 39. 3. Habitual taciturnity; opposed to loquacity. 4. Secrecy. these things were transacted in silence. 5. Stillness; calmness; quiet; cessation of rage, agitation or tumult; as the elements reduced to silence. 6. Absence of mention; oblivion, Eternal silence be their doom. And what most merits fame, in silence hid. 7. Silence, in used elliptically for let there be silence, an injunction to keep silence.
SI'LENCE, v. t. 1. to oblige to hold the peace; to restrain from noise or speaking. 2. to still; to quiet; to restrain; to appease. this would silence all further opposition. these would have silenced their scruples. 3. to stop; as, to silence complaints or clamor. 4. to still; to cause to cease firing; as, to silence guns or a battery. 5. to restrain from preaching by revoking a license to preach; as, to silence a minister of the gospel. the Rev. thomas Hooker, of Chelmsford in Essex, was silenced for non-conformity. 6. to put an end to; to cause to cease. the question between agriculture and commerce has received a decision which has silenced the rivalships between them.'

Thompson Chain Topics provides references for the word silence as: 'Value of: General References to: Job 2:13; 13:5; Ps 39:2; Pr 10:19; 11:12; 17:28; La 3:28See Tongue Restrained Keep: In the Presence of Enemies: Jos 6:10. When the Circumstances Demand: Ec 3:7. In Evil Times: Am 5:13. In God's House: Hab 2:20. In God's Presence: Zep 1:7; Zec 2:13. Men commanded to Keep Silent: Ex 14:14; Jg 18:19; 2Ki 2:3; Ne 8:11; Job 13:13; 33:31; Mr 10:48. Of Christ: foretold: Isa 42:2; 53:7. Before the High Priest: Mt 26:62-63. Before Pilate: Mt 27:14; Mr 15:3. Before Herod: Lu 23:9. In the Presence of a Woman's Accusers: Joh 8:6. In the Closing Days of his Work: Joh 14:30. Silence Enjoined, upon the Disciples by Christ: Mt 8:4; 9:30; 12:16; 16:20; 17:9; Mr 3:12; 5:43; 8:30; Lu 5:14.'

Please see the note for Matthew 22:3 about the word silence. The functional definition for this word is: 'to be still. 1. In a general sense, stillness, or entire absence of sound or noise'.

Please see the note for Hebrews 2:5 about the word subjection. The functional definition is: 'The act of subduing; the act of vanquishing and bringing under the dominion of another'. Please also see the note for Romans 13:1 about the word subject. Please see the note for Romans C4S13 for links to where the Romans mentions and subjection along with a short note on each verse. Please also see the notes for Romans C13S1 and Colossians 3:18 about the word submit. What has been put into subjection has been forced to submit.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 3:16; Es 1:20; 1Co 11:3; 14:34-35; Eph 5:22-24; Col 3:18; 1Pe 3:1,5-6'.

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C2-S8 (Verse 12) Godly position for women in church authority.

But I suffer not a woman to teach,
nor to usurp authority over the man,
but to be in silence..

Please consider all of the sentences from C2-S6 to the end of the chapter together as they are all speaking on the same subject of how women are to serve God within the church. The main objection of most people comes from their ignoring the fact that when we serve God we must be happy with the position that God gives us and do the best we can within our God-given position using our God-given spiritual gifts to do our God-given job.

The but of our third phrase lets us know that be in silence is going a different direction from teach and from usurp authority over the man. The But that starts our sentence lets us know that teach and usurp authority over the man are going a different direction from the prior sentence. There we read Let the woman learn in silence with all subjection, which matches the be in silence of our third phrase. Thus, we can know that the prior sentence and the third phrase of this sentence say the same thing. That makes two places where we read this said literally. Therefore, it is the basis of doctrine that all saved people are to accept.

With that in mind, we see that for someone to teach or to have authority over the man, they can not be in silence. Hopefully, the reader understands that this command to be in silence is talking about spiritual and church matters and not other areas, such as women's work or child care, where the woman speaking is not usurping authority over the man nor is it teaching the man. We see in other places that women are to be keepers at home (Titus 2:5) and are to have other responsibilities. Therefore, it should be obvious that this command to be in silence has some limits upon it.

Please see the notes for Romans C8S17; 1Corinthians C4S13 about the word suffer. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ. Please also see the note for C1-S8 about the word longsuffering. The functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo'. We find forms of the word suffer occurring in 1Timothy, in: our current sentence and 4:10.

Please also see the note for Romans C9S19 about the phrase What is man.

Please see the note above about the word silence. The functional definition is: 'In a general sense, stillness, or entire absence of sound or noise'

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C2-S9 (Verse 13) First reason for this order in authority.

For Adam was first formed,
then Eve..

Now we get to the first reason for this order in authority. In Genesis 2 we see that when God first created women the purpose was for her to be an help meet for him. The help do not command but are to be in subjection. Thus, this order of authority was part of God's initial design and not something imposed by Paul. The devil tries to get us to go against God's design any way that he can. Thus, the objection to this command is a result of our sin nature and comes from the devil trying to cause problems for the man and for the woman. A woman who wants to be in authority, in spiritual and religious matters, is trying to take on a job that she was not equipped to do.

In addition, Romans 5 tells us that it was Adam who sinned. Eve did the action but Adam was in charge and, therefore, responsible for the sin. When women want this responsibility they fail to realize the consequences of God holding the person in charge responsible for the sins of the followers.

Please see the note for Jude 1:14-15 about Adam. The functional definition is: 'the first man'.

Please see the note for Galatians C4-S17 about the word form. The functional definition is: 'Made; shaped; molded; planned; arranged; combined; enacted; constituted'. Please also see the note for Hebrews 9:7-10 about the word reform.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 1:27; 2:7,18,22; 1Co 11:8-9'.

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C2-S10 (Verse 14) Second reason for this order in authority.

And Adam was not deceived,
but the woman being deceived was in the transgression..

Our sentence starts with the word And, which adds it to the prior sentence. There we saw that God created woman as an help meet. Since she was designed to help she was not given whatever was required to lead. Adam was given what Eve lacked. Now our current sentence adds the proof of that assertion. Adam, who had what was needed to lead was not deceived. However, the woman was deceived because she was not given what was given to Adam.

The first three chapters of 1Corinthians explain the difference between the wisdom of this world and the wisdom of God. 1Corinthians 2:6-8 tells us Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. the fact is that the wisdom of this world could not identify the danger and could not prevent the princes of this world from crucifying the Lord of glory. Likewise, the wisdom of this world can not identify the what God did not give to women which would allow them avoid being deceived and avoid being in the transgression. Therefore, while the wisdom of this world may object, the truth from the wisdom of God is that a woman still does not have what is required to avoid being deceived and avoid being in the transgression. Therefore, the woman can not lead because she can not keep people from being in the transgression.

Please see the notes for Romans C7S15 and 1Corinthians 3:18 about the word deceived. The note in 1Corinthians breaks down the references, in the New Testament, by how the word is used. Please also see the note for Galatians C6S3 about the phrase deceiveth himself. The functional definition is: 'to take said, to ensnare'. The note for 1Corinthians has links every verse where any form of this word is used and those links are separated by form' Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Jude 1:14-15 about Adam. The functional definition is: 'the first man'.

Please see the notes for Romans C7S15 and 1Corinthians 3:18 about the word deceived. The note in 1Corinthians breaks down the references, in the New Testament, by how the word is used. The functional definition is: 'Misled; led into error; beguiled; cheated; deluded'. Please also see the note for Galatians C6S3 about the phrase deceiveth himself.

Please see the note for Galatians C4-S2 about the word woman.

Please see the note for 1John 3:4 about the word transgress. Webster's 1828 dictionary defines this word as: 'To pass over or beyond any limit; to surpass. 2. In a moral sense, to overpass any rule prescribed as the limit of duty; to break or violate a law, civil or moral. to transgress a divine law, is sin. Legislators should not transgress laws of their own making.
TRANSGRESS', v.i. to offend by violating a law; to sin. Chron 2'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 3:6,12; 2Co 11:3 exp: Le 12:5'.

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C2-S11 (Verse 15) Women's salvation.

Notwithstanding she shall be saved in childbearing,
if they continue in faith and charity and holiness with sobriety..

This sentence is another that causes all kinds of objections. First, there are people who claim that it justifies 'keeping women bare footed and pregnant'. Their stupidity causes others to react just as extremely and go just as far in the opposite direction. Then there are people who insist that all usages of the word saved, within the Bible, is speaking only about getting out of Hell and into Heaven. However, the context of this sentence makes it clear that the woman shall be saved from being deceived (and) in the transgression. Then in addition to these other errors, lots of people can use the wisdom of this world and this sentence to justify lots of other doctrinal error.

There are a number of woman, for a variety of reasons, who are not mothers. If the phrase she shall be saved in childbearing literally meant that a woman had to be a mother in order to be saved, then God would be denying this salvation to a lot of women. That can not be true because it goes against the basic character of God Who is love and never changes. However, given the context, we can say that the phrase she shall be saved in childbearing, is talking about a mind-set and lifestyle . That is: if a woman sees her primary function as being an help meet, as God designed her to be, and to bear children and raise them as directed by her husband, she shall be saved from the deception and transgression that the context is talking about. Even if she never gets married nor becomes a mother, if a woman sees that as her primary God given function then she will avoid the fleshly desire to become a leader, which will lead her into the deception and transgression.

Some will think that it would be nice if our sentence ends there but, in fact, it adds another qualifier. It says: if they continue in faith and charity and holiness with sobriety. The fact is that most women have their last child before the mid-point of their physical life. However, even though they are no longer doing childbearing, they must still keep the Godly attitude that is shown if they continue in faith and charity and holiness with sobriety. Further, with our sentence putting the qualifier on a Godly attitude, we can see that all of this section is aimed at teaching spiritual truths and a Godly attitude. All of the problems that people have with the sentences within this section are all due to people trying to understand them from a worldly and fleshly perspective. However, as shown within the notes for these sentences, a spiritual perspective takes care of all of the so-called problems.

Please see the note for Philippians 1:18 about the word notwithstanding. The functional definition is: 'there is nothing (not) that will hold back (withstanding)' God's truth. That is: 'there is nothing in the prior arguments that can stand against God's truth and win an argument'.

Please see the note for Galatians C5-S14 about the word child. Please see the notes for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:3-LJC about the phrase children of God. Please see the note for Galatians C4-S17 about the phrase my little children. Please see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The functional definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Colossians 3:8 about the phrase children of wrath. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The definition from Easton's Bible Dictionary is comprehensive and in the note for notes for Galatians C4-S1 along with links from other commentators.

Please see the note for Philippians 1:25-26 about the word continue. The functional definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'. Please also see the note for James 1:25 about the word continueth. The functional definition for this word is: 'A lifestyle of continuing'. The difference being that we can continue something once but later cease it while if we continueth the same thing then we never cease it. Please also see the notes for 1Corinthians 7:5 about the word incontinent. We find forms of the word continue occurring in 1Timothy, in: our current sentence; 1Timothy 4:16 and 1Timothy 5:5.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7; Colossians C1S6 about the word holy. Please see the note for 1John C2S25 about the phrase Holy One. The functional definition of holy is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'she. Ge 3:15; Isa 7:14; 9:6; Jer 31:22; Mt 1:21-25; Lu 2:7,10-11; Ga 4:4-5
in child-bearing. Ge 3:16
in faith. 1Ti 1:5
sobriety. 1Ti 2:9; Tit 2:12; 1Pe 4:7
General references. exp: Le 12:5'.

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Chapter 3 Sentence-by-Sentence

links to sentences in this chapter:

Overview of Chapter 3.

Please see the Chapter Summary, at the start of this book Study, for an overview of this Chapter.

Chapter Summary from Treasury of Scripture Knowledge.

1-13	How bishops and deacons, and their wives should be qualified;
14	and to what end Saint Paul wrote to Timothy of these things
15-16	Of the church, and the blessed truth therein taught and professed.

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C3-S1 (Verse 1) Start of instructions for bishops.

This is a true saying,
If a man desire the office of a bishop,
he desireth a good work..

All of the sentences from C3-S1 through C3-S4 are all dealing with the single subject of the requirements for bishops and should be considered together.

The Word Study on Truth gives us a definition that is based upon looking at every place in the Bible where we find any form of this word and finding what is common for all usages. That definition is: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than absolute truth is a lie. Something that is true matches what God reveals in His unchanging Word.' Within our epistle, we see this word used 6 times with links to each usage found in 2:4. Within our current sentence we see that the Son of God gives men a desire to do a work from God when He gives them a desire (for) the office of a bishop. This is because the Bible defines good as: 'that which comes from God'. However, many people get this desire for a reason other than doing a work from God. in that case, their desire (for) the office of a bishop does not come from God and they are not acting in God's truth.

The next couple of sentences also tell us requirements for a bishop. After that come the requirements for a deacon with our chapter ending with And without controversy great is the mystery of godliness... Thus, we see that these requirements literally tell us the details of how a bishop and a deacon are to live lives which manifest godliness.

Please notice that our epistle started out telling preachers (as represented by Timothy) to war for proper doctrine. Then it told how all saved are to act in a way which shows that they are following proper doctrine. Then we had special commands to women and now we have special commands to bishops and deacons. After our current chapter Paul tells us how to identify people who are following wrong doctrine and, again, we see it in the lifestyle that they choose. Then in our last two chapters we see instructions on how saved people are to interact with others with consideration of different people's positions within life. All of this showing us how to implement the command Let all things be done decently and in order. (1Corinthians 14:40).

Please see the note for Luke 1:8-9 about the word office. The functional definition for this word is: 'A particular duty, charge or trust conferred by public authority and for a public purpose; an employment undertaken by commission or authority from government or those who administer it'. Please also see the note for John 7:32 about the word officer.

Please see the note for Philippians 1:1 for links to every place in the The functional definition for this word is: 'A pastor of pastors. One who has trained and sent out other men who are not the pastors of churches of their own'

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The functional definition is: 'to move, or to labor'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is a. 1Ti 1:15; 4:9; 2Ti 2:11; Tit 3:8
the office. 1Ti 3:2-7; Ac 1:20; Php 1:1; Tit 1:7; 1Pe 2:25
bishop. Ac 20:28; Heb 12:15; 1Pe 4:15; 5:2 (Gr)
desireth. Pr 11:30; Lu 15:10; Ro 11:13; Eph 4:12; 1Th 5:14; Jas 5:19-20'.

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C3-S2 (Verse 2-5) The proper life of a bishop.

Parts of sentence below are steps.

First Step: How a bishop is to behave in his personal life.

A bishop then must be blameless,
the husband of one wife,
vigilant,
sober,
of good behaviour,
given to hospitality,
apt to teach;.

Second Step: How a bishop is to not behave in his personal life.

Not given to wine,
no striker,
not greedy of filthy lucre;.

Third Step: How a bishop is to behave in his public life.

but patient,
not a brawler,
not covetous;.

Fourth Step: Evidence of proper living that a bishop is to have.

One that ruleth well his own house,
having his children in subjection with all gravity;.

(See Below) .

Below is the part of the sentence from the parenthesis.

Why these evidences are important.

(For if a man know not how to rule his own house,
how shall he take care of the church of God ?).

All of the sentences from C3-S1 through C3-S4 are all dealing with the single subject of the requirements for bishops and should be considered together.

Our sentence is continuing the subject of the prior sentence since it starts with A bishop then and the subject of the prior sentence was: the office of a bishop. Our current sentence is giving us a detailed job description and the word definitions, seen below within this note, provide those details.

Most people understand that this epistle uses the word bishop for a pastor or a senior pastor. That is the understanding used here and we will not go into all of the doctrinal error taught by some people to show their error but will leave that to those people who really need to do so.

With that said, one of the most important phrases of our sentence is in the included section. There are lots of people who will argue details and circumstances claiming that they, or their favorite preacher, have an exception to the rules presented here. And while they distract people with their arguments about another part of these requirements, they try to keep you from considering the message contained within the included section.

One example of what I say is the claim that the requirement for the husband of one wife means 'one at a time'. From personal experience I can say that a divorced man failed to prevent the destruction of his marriage. While he can claim that there was interference from outside, the fact remains that he failed to anticipate the extent of that interference and avoid or eliminate it. It is not a question of blame but a failure of foreseeing and avoiding disaster. While we can listen to lots of excuses, the question of our included sentence remains. If a man know not how to rule his own house, how shall he take care of the church of God? No matter what excuse the man has, he failed to prevent the destruction of his own marriage and, therefore, he can not help but to fail to prevent a similar destruction of the church of God.

There is one simple example that should show this truth to anyone who has not closed their mind to the truth. Some things are only learned through experience. A man who has never been married can not understand how his lack of experience denies him the necessary understanding and wisdom which is required to advice another on how to maintain their marriage. Yet, people who have been married for at least a year understand this fact. They can't explain it but experience has taught them that they now understand certain things which they could not understand before they acquired that experience. Part of that understanding is that 'taking a stand' on some things is foolishness and while the unmarried might think this is a grand thing to do, the married have experienced the consequence and learned that doing that thing can destroy a marriage. However, the never-married can't understand why their friend 'became such a wimp' after they were married. Some things that are 'wimpy' to the never-married become wisdom with the experiences of marriage.

Another source of problems are the people who go beyond what our Bible commands and claim that once a man is married, he is no longer qualified to preach if he gets a divorce. However, we see in the Bible many preachers who were not bishops (pastors). This restriction is for bishops and deacons but it does not extend to other people in the church. It can be argued that it applies to anyone who would rule...the church of God, but there are positions which allow someone to exercise the spiritual gifts of preaching and teaching even while they do not rule. A church leader who treats their people like the people are too brain-dead to understand the difference between a bishop, and a deacon and everyone else is a fool and will soon loose their position if they admit this truth. So they lie and claim that there are other reasons for their failure to teach the Biblical truth.

Now, I've heard and understand the arguments against this truth, but those arguments distract from what the person is really doing. This, then, is a form of lying to God's people whom the preacher is supposed to take care of. What they are really doing is condemning all divorced people. In Matthew 23 and Luke 11 Jesus accused the religious leaders of laying a burden on others that they themselves would not carry. One reason that there is so much abuse going on within so-called 'Christian homes' is because the victims are afraid of the additional condemnation from their church and from God if they should get out and not seek another marriage but just live alone and serve God how they can. Instead of the church helping the victim, the church condemns them and, thereby, becomes part of the ongoing abuse.

A truth is that people who condemn all divorced beings also condemn God the Father according to Isaiah 50 and Jeremiah 3:8. People left Jesus and people left Paul and God's people still leave God yet we blame a preacher if his wife leaves him without even investigating why it happened or what he did afterwards. Both Isaiah and Jeremiah say that God the Father is divorced, they also say that it is because God's people left Him.

While some will claim that the cause of a divorce doesn't matter, they are wrong and they correct God the Son. In Matthew 19:9 Jesus said except it be for fornication. People who refuse to even look to see if there was true Biblical fornication before they condemn a divorced person claim that they can correct the Son of God. However, we also need to recognize that people who extend this 'no divorce' requirement to all preachers are concealing the truth of the word of God. In Hosea 2:2 we read for she is not my wife, neither am I her husband. Yet, in the first chapter we read where the mother of his children was his wife. Therefore, the prophet of God was divorced while he was preaching and writing the word of God. People can condemn all divorced preachers and teachers only if they conceal this fact.

With that said, we need to recognize another truth. When two saved people get married they sign a contract that is enforced by man's court and swear an oath that is enforced by God's court. If the court of man puts aside the marriage contract that does not force God to set aside the oath. Romans 11 tells us that the Jews are still God's people, even while He has cut them off from physical blessings. This means that they are physically divorced from God but not spiritually. The Bible makes a major distinction between the physical and the spiritual. People who condemn all divorced preachers and Bible teachers ignore this distinction and, thereby, teach doctrinal error. One of the major sources of doctrinal error is from people trying to apply a spiritual truth to the physical or their trying to apply a physical truth to the spiritual.

While there is far more that could be said about divorce, we will move on. We discussed how the phrase the husband of one wife requires a pastor (bishop) to be married and not divorced. However, this also eliminated so-called 'female pastors'. The so-called 'female pastors' goes against God's authority structure, it goes against using marriage to teach about the relationship between Christ and the church (Ephesians 5:32), and it goes against many other Bible truths. The so-called 'female pastors' comes from the world and our sinful flesh and such will not be blessed by God.

While there is much more that can be written about this subject we will move on. If the reader prays and looks at the word definitions below, they should be able to figure out the rest of the doctrine contained within this sentence. The truth is that whole books have probably been written about the doctrine contained within this sentence and dealing with all of the doctrinal error related to this sentence is beyond the scope of this note. Therefore, with what has been provided, we will continue to the next sentence.

Please see the note for Philippians 1:1 about the word bishop. Easton's Bible Dictionary defines as: 'an overseer. In apostolic times, it is quite manifest that there was no difference as to order between bishops and elders or presbyters (Ac 20:17-28; 1Pe 5:1-2; Php 1:1; 1Ti 3). the term bishop is never once used to denote a different office from that of elder or presbyter. these different names are simply titles of the same office, "bishop" designating the function, namely, that of oversight, and "presbyter" the dignity appertaining to the office. Christ is figuratively called "the bishop [episcopos] of souls" (1Pe 2:25)'. We find forms of the word bishop occurring in 1Timothy, only in our current sentence and the prior sentence.

Please see the note for Philippians 2:14-16 about the word blameless. That note has links to every place in the Bible where We find this word. Webster's 1828 dictionary defines it as: 'Without fault; innocent; guiltless; not meriting censure. A bishop then must be blameless. 1 Tim.3'. We find forms of the word blameless occurring in 1Timothy, in: our current sentence; 3:10 and 5:7.

Please see the note for 1Corinthians C3S9 about the word husband. The functional definition is: 'One who has the care of domestic affairs'. This and 3:12 are the only places in 1Timothy where We find this word.

We find forms of the word wife occurring 540 times in 480 verses of the Bible, 101 times in 87 verses of the New Testament, and in 1Timothy, in: our current sentence; 3:11; 3:12; 4:7 and 5:9. The functional definition is: 'The lawful consort of man; a woman who is united to man in the lawful bonds of wedlock; the correlative of husband'. Please also see the note for Colossians C3S13 about this word.

We find forms of the word vigilant only occurs here and 1Peter 5:8. Webster's 1828 dictionary defines this word as: 'Watchful; circumspect; attentive to discover and avoid danger, or to provide for safety'. Thompson Chain Topics provides links for this word as: 'De 4:9; Ps 39:1; Mt 26:41; Ac 20:31; 1Co 10:12; 16:13; Col 4:2; 1Pe 5:8; Re 3:2. Watchfulness: forthe Coming of Christ, Reasons for: the Uncertainty of the Time of: Mt 25:13; Mr 13:33. Reward Promised the Vigilant: Lu 12:37. The Children of Light will no Sleep: 1Th 5:5-6. The Imminence of the Advent: Re 3:11. His Appearance will be Unexpected: Re 16:15. Against Sin and Temptation: De 4:9; Ps 39:1; Mt 26:41; Ac 20:31; 1Co 10:12; 16:13; Col 4:2; 1Pe 5:8; Re 3:2'.

Please see Titus 2:3 about the word behaviour. The functional definition for this word is: 'Manner of behaving'.

Thompson Chain Topics provides references for the word behaviour as: 'Behaviour, exhortations concerning: 1Co 13:5; Php 1:10; 2Th 3:7; 1Ti 3:2; Tit 2:3. See Walk; of Believers'.

Please see the notes for C1-S2 and 2Corinthians 5:5 about the word give. The functional definition is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for Philippians 4:15 about the word give. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for Romans C12S8 about the word hospitality. The functional definition is: 'The act or practice of receiving and entertaining strangers or guests without reward, or with kind and generous liberality'. This is the only place in 1Timothy where We find this word.

The word apt is only found in: 2Kings 24:16; 1Chronicles 7:40; our current sentence and 2Timothy 2:24. Webster's 1828 dictionary defines it as: 'Fit; suitable; as, he used very apt metaphors. 2. Having a tendency; liable; used of things; as, wheat on moist land is apt to blast or be winter-killed. 3. Inclined; disposed customarily; used of persons; as, men are too apt to slander others. 4. Ready; quick; used of the mental powers; as, a pupil apt to learn; an opt wit. 5. Qualified; fit. All the men of might, strong and apt for war. 2Kings 24'.

Please see the note for Mark 15:23 about the word wine. The functional definition for this word is: 'There are seven (7) forms of this word in the Bible with six (6) of them being made by man. There is also much doctrinal error taught about this word with the purpose being excusing the sin of drunkenness'. Please also see the note for Luke 7:34 about the word winebibber. Please also see the note for Matthew 21:33-34 about the word winepress.

Please see the note for Ephesians 4:19 about the word greed. The functional definition for this word is: 'n. Keenness of appetite for food or drink; ravenousness; voracity. Ardent desire'.

Please see the note for 1Corinthians C4S13 about the word filth. Please see the note for 2Corinthians 7:1 about the word filthiness. It has links to every place in the Bible where we find forms of this word. The functional definition is: 'any foul matter; anything that soils or defiles; waste matter; nastiness'. We find forms of the word filthy occurring in 1Timothy only in our current sentence and 3:8.

Please see the note for 1Peter 5:1-3 about the word lucre. The functional definition is: 'Gain in money or goods; profit; usually in an ill sense, or with the sense of something base or unworthy'.

Please see the note for Romans C12S8 about the word patient. The functional definition is: 'Having the quality of enduring evils without murmuring or fretfulness; sustaining afflictions of body or mind with fortitude, calmness or Christian submission to the divine will'. This sentence is the only place in 1Timothy where We find this word.

Please see the note for Titus 3:2 about the word brawl. Webster's 1828 dictionary defines this word as: 'v.i. 1. to quarrel noisily and indecently. 2. to speak loud and indecently. 3. to roar as water; to make a noise.
BRAWL, v.t. to drive or beat away.
BRAWL, n. Noise; quarrel; scurrility; uproar'.

Please see the note for Romans C1S16 about the word covetousness. The functional definition for this word is: 'A strong or inordinate desire of obtaining and possessing some supposed good; usually in a bad sense, and applied to an inordinate desire of wealth or avarice. Out of the heart proceedeth covetousness. Mark 7. Mortify your members--and covetousness which is idolatry. Colossians 3. 2. Strong desire; eagerness'. Please also see the note for Romans C13S12 about the word covet. The functional definition for this word is: 'To desire earnestly to obtain or possess. This can be in a good sense. But it also can be a desire which it is unlawful, which makes it in a bad sense'. This sin is grouped with what men think of as the most vile of sins by Romans 1. It is equated with lust and violation of God's law in Romans 7. This is the basis of 'Original Sin' (Genesis 3:5-6). This is the spiritual basis of most sins. Please also see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. This commamdment is one of the 'Ten Commandments'. This word is also found, in this Bible book, at: 1Timothy 6:10.

Please see the note for 2Corinthians 10:14-16 about the word rule. The functional definition is: 'Government; sway; empire; control; supreme command or authority'. We find forms of the word rule occurring in 1Timothy, in: our current sentence; 3:12 and 5:17.

Please see the note for 1Corinthians C10S2 about the phrase well pleased. The functional definition is: 'what makes God well pleased with our attitudes and actions'. We find forms of the word occurring in 1Timothy, in: our current sentence; 3:12; 3:13; 5:10; 5:17 and 6:16.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition is: 'In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species. It may be of any size and composed of any materials whatever, wood, stone, brick, etc'. What this definition does not include, but the Bible does, is the people who also live within the house. We find forms of the word house occurring in 1Timothy, in: our current sentence; 3:12; 3:15; 5:8; 5:13 and 5:14.

Please see the notes for Galatians C4-S1; Galatians C5-S14 about the word child. Please see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please see the notes for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:3-LJC about the phrase children of God. Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please see the note for Galatians C4-S17 about the phrase My little children. The functional definition for the word child is: 'This word has considerable latitude of meaning in Scripture. thus, Joseph is called a child at the time when he was probably about sixteen years of age (Ge 37:3); and Benjamin is so called when he was above thirty years (Ge 44:20). Solomon called himself a little child when he came to the kingdom (1Ki 3:7). the descendants of a man, however remote, are called his children; as, "the children of Edom," "the children of Moab," "the children of Israel."'. We find forms of the word child occurring in 1Timothy, in: our current sentence; 3:12; 5:4; 5:10 and 5:12.

Please see the note for C3-S5 about the word grave. The word gravity is another form of the same word and it means 'not responding to things of this world'.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the note for Philippians 2:28 about the word care. The functional definition is: ' Concern; anxiety; solicitude; nothing some degree of pain in the mind, from apprehension of evil'. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for 1Corinthians 11:22 about the word church. The functional definition is: 'a called out assembly of baptized believers'. Our epistle equates the church to the body of Christ. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'. Please also use this link God to access the table of every place where God is used in this book. We find forms of this word, in this book, in: 1Timothy 3:5; 1Timothy 3:15; 1Timothy 5:16.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'bishop. Tit 1:6-9
blameless. 1Ti 3:10; Lu 1:6; Php 2:15
the husband. 1Ti 4:3; 5:9; Heb 3:14
vigilant. Isa 56:10; 1Pe 4:7; 5:8
of good behaviour. or, modest.
given. Ro 12:13; Tit 1:8; Heb 13:2; 1Pe 4:9
apt. 2Ti 2:24
General references. exp: 1Ti 3:12.
Not given to wine. or, Not ready to quarrel, and offer wrong, as one in wine. 1Ti 3:8; Le 10:9; Isa 5:11-12; 28:1,7; 56:12; Eze 44:21; Mic 2:11; Mt 24:45-51; Lu 12:42-46; 21:34-36; Eph 5:18; Tit 1:7; 2:3
no. 2Ti 2:24-25; Tit 1:7 exp: Tit 3:2.
not greedy. Pr 1:19; 15:27; Isa 56:11; Jude 1:11
filthy. 1Ti 3:8; 1Sa 8:3; Tit 1:7,11; 1Pe 5:2
patient. 1Ti 6:11; Ec 7:8; 1Th 5:14; 2Ti 2:24; Re 1:9
a brawler. Tit 3:2; Jas 4:1 (margin)
not covetous. 1Sa 2:15-17; 2Ki 5:20-27; Jer 6:13; 8:10; Mic 3:5,11; Mal 1:10; Mt 21:13; Joh 10:12-13; 12:5-6; Ac 8:18-21; 20:33; Ro 16:18; 2Pe 2:3,14-15; Re 18:11-13
General references. exp: 1Ti 5:23.
ruleth. 1Ti 3:12; Ge 18:19; Jos 24:15; Ps 101:2-8; Ac 10:2; Tit 1:6 exp: Ro 12:8.
with. Php 4:8(Gr) Tit 2:2,7
General references. exp: 1Ti 3:12.
if. 1Sa 2:29-30; 3:13
the church. 1Ti 3:15; Ac 20:28; Eph 1:22; 5:24,32 exp: 1Co 10:32.
General references. exp: 1Ti 3:12'.

Start of Book Study, Start of web page, Start of Chapter

C3-S3 (Verse 6) Why he can not be a novice.

Not a novice,
lest being lifted up with pride he fall into the condemnation of the devil..

All of the sentences from C3-S1 through C3-S4 are all dealing with the single subject of the requirements for bishops and should be considered together.

This sentence is clear as written and the only reason that I can think of for someone having problems with it would be their own closed mind and their pride which makes them think that they can reject God's commandment and not suffer judgment.

Again we need to look at the word he and realize that this word excludes the so-called 'female pastors'. Our sentence warns against pride which causes a person to fall into the condemnation of the devil. Following a so-called 'female pastor' is pride such as Paul corrected in 1Corinthians.

The word novice only occurs here within the Bible. Webster's 1828 dictionary defines it as: 'One who is new in any business; one unacquainted or unskilled; one in the rudiments; a beginner. I am young, a novice in the trade. 2. One that has entered a religious house but has not taken the vow; a probationer. 3. One newly planted in the church, or one newly converted to the Christian faith. 1 Timothy 3.'

Please see the note for Romans C14S5 about the word fall. It has notes for every place that this word is used in Romans. Webster's 1828 dictionary defines fall as: 'to drop from a higher place; to descend by the power of gravity alone. Rain falls from the clouds; a man falls from his horse; ripe fruits fall from trees; an ox falls into a pit. I beheld Satan as lightning fall from Heaven. Luke 10. 2. to drop from an erect posture. I fell at his feet to worship him. Rev. 19. 3. to disembogue; to pass at the outlet; to flow out of its channel into a pond, lake or sea, as a river. the Rhone falls into the Mediterranean sea. the Danube falls into the Euxine. the Mississippi falls into the gulf of Mexico. 4. to depart from the faith, or from rectitude; to apostatize. Adam fell by eating the forbidden fruit. Labor to enter into that rest, lest any man fall after the same example of unbelief. Heb. 4. 5. to die; particularly by violence. Ye shall chase your enemies, and they shall fall before you by the sword. Lev. 26. A thousand shall fall at thy side. Ps. 91. 6. to come to an end suddenly; to vanish; to perish. The greatness of these Irish lords suddenly fell and vanished. 7. to be degraded; to sink into disrepute or disgrace; to be plunged into misery; as, to fall from an elevated station, or from a prosperous state. 8. to decline in power, wealth or glory; to sink into weakness; to be overthrown or ruined. this is the renowned Tyre; but oh, how fallen. Heaven and earth will witness, if Rome must fall, that we are innocent. 9. to pass into a worse state than the former; to come; as, to fall into difficulties; to fall under censure of imputation; to fall into error or absurdity; to fall into a snare. In these and similar phrases, the sense of suddenness, accident or ignorance is often implied; but not always. 10. to sink; to be lowered. the mercury in a thermometer rises and falls with the increase and diminution of heat. the water of a river rises and falls. the tide falls. 11. to decrease; to be diminished in weight or value. the price of goods falls with plenty and rises with scarcity. Pliny tells us, the as fell from a pound to two ounces in the first Punic war. 12. to sink; not to amount to the full. The greatness of finances and revenue doth fall under computation. 13. to be rejected; to sink into disrepute. This book must stand or fall with thee. 14. to decline from violence to calmness from intensity to remission. the wind falls and a calm succeeds. At length her fury fell. 15. to pass into a new state of body or mind; to become; as, to fall asleep; to fall distracted; to fall sick; to fall into rage or passion; to fall in love; to fall into temptation. 16. to sink into an air of dejection, discontent, anger, sorrow or shame; applied to the countenance or look. Cain was very wroth, and his countenance fell. Gen. 4. I have observed of late thy looks are fallen. 17. to happen; to befall; to come. Since this fortune falls to you. 18. to light on; to come by chance. The Romans fell on this model by chance. 19. to come; to rush on; to assail. Fear and dread shall fall on them. Ex. 15. And fear fell on them all. Act. 19. 20. to come; to arrive. The vernal equinox, which at the Nicene council fell on the 21st of March, falls now about ten days sooner. 21. to come unexpectedly. It happened this evening that we fell into a pleasing walk. 22. to begin with haste, ardor or vehemence; to rush or hurry to. they fell to blows. The mixt multitude fell to lusting. Num. 11. 23. to pass or be transferred by chance, lot, distribution, inheritance or otherwise, as possession or property. the estate or the province fell to his brother. the kingdom fell into the hands of his rival. A large estate fell to his heirs. 24. to become the property of; to belong or appertain to. If to her share some female errors fall. Look in her face; and you'll forget them all. 25. to be dropped or uttered carelessly. Some expressions fell from him. An unguarded expression fell from his lips. Not a word fell from him on the subject. 26. to sink; to languish; to become feeble or faint. Our hopes and fears rise and fall with good or ill success. 27. to be brought forth. Take care of lambs when they first fall. 28. to issue; to terminate. Sit still, my daughter, till thou knowest how the matter will fall. Ruth 3. Tofall aboard of, to strike against another ship. Tofall astern, to move or be driven backward; or to remain behind. A ship falls astern by the force of a current, or when outsailed by another. 1. to fall away, to lose flesh; to become lean or emaciated; to pine. 2. to renounce or desert allegiance; to revolt or rebel. 3. to renounce or desert the faith; to apostatize; to sink into wickedness. These for a while believe, and in time of temptation fall away. Luke 8. 4. to perish; to be ruined; to be lost. How can the soul - fall away into nothing. 5. to decline gradually; to fade; to languish, or become faint. One color falls away by just degrees, and another rises insensibly. 1. to fall back, to recede; to give way. 2. to fail of performing a promise or purpose; not to fulfill. Tofall calm, to cease to blow; to become calm. 1. to fall down, to prostrate one's self in worship. All nations shall fall down before him. Ps. 72. 2. to sink; to come to the ground. Down fell the beauteous youth. 3. to bend or bow as a suppliant. Isaiah 14. 4. to sail or pass towards the mouth of a river, or other outlet. Tofall foul, to attack; to make an assault. 1. to fall from, to recede from; to depart; not to adhere; as, to fall from an agreement or engagement. 2. to depart from allegiance or duty; to revolt. 1. to fall in, to concur; to agree with. the measure falls in with popular opinion. 2. to comply; to yield to. You will find it difficult to persuade learned men to fall in with your projects. 3. to come in; to join; to enter. Fall into the ranks; fall in on the right. Tofall in with, to meet, as a ship; also, to discover or come near, as land. 1. to fall off, to withdraw; to separate; to be broken or detached. friends fall off in adversity. Love cools, friendship falls off, brothers divide. 2. to perish; to die away. Words fall off by disuse. 3. to apostatize; to forsake; to withdraw from the faith, or from allegiance or duty. Those captive tribes fell off from God to worship calves. 4. to forsake; to abandon. His subscribers fell off. 5. to drop. Fruits fall off when ripe. 6. to depreciate; to depart from former excellence; to become less valuable or interesting. the magazine or the review falls off; it has fallen off. 7. to deviate or depart from the course directed, or to which the head of the ship was before directed; to fall to leeward. 1. to fall on, to begin suddenly and eagerly. Fall on, and try thy appetite to eat. 2. to begin an attack; to assault; to assail. Fall on, fall on and hear him not. 3. to drop on; to descend on. 1. to fall out, to quarrel; to begin to contend. A soul exasperated in ills, falls out with every thing, its friend, itself - 2. to happen; to befall; to chance. There fell out a bloody quarrel betwixt the frogs and the mice. 1. to fall over, to revolt; to desert from one side to another. 2. to fall beyond. Tofall short, to be deficient. the corn falls short. We all fall short in duty. 1. to fall to, to begin hastily and eagerly. Fall to, with eager joy, on homely food. 2. to apply one's self to. He will never after fall to labor. They fell to raising money, under pretense of the relief of Ireland. 1. to fall under, to come under, or within the limits of; to be subjected to. they fell under the jurisdiction of the emperor. 2. to come under; to become the subject of. this point did not fall under the cognizance or deliberations of the court. these things do not fall under human sight or observation. 3. to come within; to be ranged or reckoned with. these substances fall under a different class or order. 1. to upon, to attack. See to fall on. 2. to rush against. Fall primarily denotes descending motion, either in a perpendicular or inclined direction, and in most of its applications, implies literally or figuratively velocity, haste, suddenness or violence. Its use is so various and so much diversified by modifying words, that it is not easy to enumerate its senses in all its applications.
FALL, v.t. 1. to let fall; to drop. And fall thy edgeless sword. I am willing to fall this argument. This application is obsolete. 2. to sink; to depress; as, to raise or fall the voice. 3. to diminish; to lessen or lower; as, to fall the price of commodities. Little used. 4. to bring forth; as, to fall lambs. Little used. 5. to fell; to cut down; as, to fall a tree. this use is now common in America, and fell and fall are probably from a common root. FALL, n. 1. the act of dropping or descending from a higher to a lower place by gravity; descent; as a fall from a horse or from the yard of a ship. 2. the act of dropping or tumbling from an erect posture. he was walking on ice and had a fall. 3. Death; destruction; overthrow. Our fathers had a great fall before our enemies. 4. Ruin; destruction. They conspire thy fall. 5. Downfall; degradation; loss of greatness or office; as the fall of Cardinal Wolsey. Behold thee glorious only in thy fall. 6. Declension of greatness, power or dominion; ruin; as the fall of the Roman empire. 7. Diminution; decrease of price or value; depreciation; as the fall of prices; the fall of rents; the fall of interest. 8. Declination of sound; a sinking of tone; cadence; as the fall of the voice at the close of a sentence. 9. Declivity; the descent of land or a hill; a slope. 10. Descent of water; a cascade; a cataract; a rush of water down a steep place; usually in the plural; sometimes in the singular; as the falls of Niagara, or the Mohawk; the fall of the Hoosatonuc at Canaan. Fall is applied to a perpendicular descent, or to one that is very steep. When the descent is moderate, we name it rapids. Custom, however, sometimes deviates from this rule, and the rapids of rivers are called falls. 11. the outlet or discharge of a river or current of water into the ocean, or into a lake or pond; as the fall of the Po into the gulf of Venice. 12. Extent of descent; the distance which anything falls; as, the water of a pond has a fall of five feet. 13. the fall of the leaf; the season when leaves fall from trees; autumn. 14. that which falls; a falling; as a fall of rain or snow. 15. the act of felling or cutting down; as the fall of timber. 16. Fall, or the fall, by way of distinction, the apostasy; the act of our first parents in eating the forbidden fruit; also, the apostasy of the rebellious angels. 17. formerly, a kind of vail. 18. In seamen's language, the loose end of a tackle. 19. In Great Britain, a term applied to several measures, linear, superficial and solid'. It should be obvious that many of parts of this definition do not match the Bible and are actually applications of the base definition. The functional definition is: 'apostasy: unexpectedly moving from a high spiritual position to a low spiritual position'. We find forms of the word fall occurring in 1Timothy, in: our current sentence; the next sentence and 6:9.

Thompson Chain Topics provides references for the word fall as: 'Of Adam: Ge 3:6; Isa 43:27; Ro 5:12; 1Co 15:21; 1Ti 2:14. Of Peter: the apostle; General References to: Mt 4:18; Joh 1:41; Mr 3:16; Mt 16:16; Mr 5:37; 9:2; Mt 17:24; 18:21; 19:27; Lu 22:8,31; Joh 13:6; Mt 26:37,58,69; Lu 24:12,34; Joh 21:3,15; Ac 1:15; 2:14; 3:1; 4:8; 5:3,29; 8:14,20; 9:32,40; 10:9; 11:2; 12:3; 15:7; 1Co 1:12; 9:5; Ga 1:18; 2:11; 1Pe 1:1; 5:1. "The Reed Changed to a Rock": Naturally impulsive: Mt 14:28; 17:4; Joh 21:7. Tenderhearted and affectionate: Mt 26:75; Joh 13:9; 21:15-17. Full of strange contradictions, - at times presumptuous: Mt 16:22; Joh 13:8; 18:10. other times timid and cowardly: Mt 14:30; 26:69-72. Self-sacrificing: Mr 1:18. yet inclined to be self-seeking: Mt 19:27. Gifted with Spiritual insight: Joh 6:68. yet slow to apprehend the deeper truths: Mt 15:15-16. Made two great confession of his faith in Christ: Mt 16:16; Joh 6:69. and also the most cowardly denial: Mr 14:67-71. Seven Steps in his Fall: 1. Conceit: Mt 26:33. 2. Ease: Mt 26:40. 3. Rashness: Joh 18:10-11. 4. Following afar off: Mt 26:58. 5. Evil associations: Joh 18:18. 6. Open Denial: Joh 18:25. 7. Blasphemy: Mr 14:70-71. After Pentecostal Baptism of the Spirit, he became a "rock" fulfilling the prophecy of Christ: Joh 1:42; Mt 16:18; Ac 1:8. Was courageous and immovable: Ac 4:19-20; 5:28-29,40,40. Of the Wicked foretold: Pr 11:5; 22:14; Ec 10:8; Jer 6:15; 8:4; Ho 4:14; Am 8:14.'

Nave's Topical Bible provides links for the fall of man as: 'General scriptures concerning: Ge 3:1-19; 2:16-17; Job 31:33; Ec 7:29; Isa 43:27; Ho 6:7; Ro 5:12,14,18-19,21; 1Co 15:21-22; 2Co 11:3; 1Ti 2:14.'

Torrey's Topical Textbook provides links for the fall of man as: 'By the disobedience of Adam: Ge 3:6,11-12. Through temptation of the devil: Ge 3:1-5; 2Co 11:3; 1Ti 2:14. MAN IN CONSEQUENCE OF;. Made in the image of Adam: Ge 5:3; 1Co 15:48-49. Born in sin: Job 15:14; 25:4; Ps 51:5; Isa 48:8; Joh 3:6. A child of wrath: Eph 2:3. Evil in heart: Ge 6:5; 8:21; Jer 16:12; Mt 15:19. Blinded in heart: Eph 4:18. Corrupt and perverse in his ways: Ge 6:12; Ps 10:5; Ro 3:12-16. Depraved in mind: Ro 8:5-7; Eph 4:17; Col 1:21; Tit 1:15. Without understanding: Ps 14:2-3. Receives not the things of God: 1Co 2:14. Comes short of God's glory: Ro 3:23. Defiled in conscience: Tit 1:15; Heb 10:22. Intractable: Job 11:12. Estranged from God: Ge 3:8; Ps 58:3; Eph 4:18; Col 1:21. In bondage to sin: Ro 6:19; 7:5,23. In bondage to the devil: 2Ti 2:26; Heb 2:14-15. Constant in evil: Ps 10:5; 2Pe 2:14. Conscious of guilt: Ge 3:7-8,10. Unrighteous: Ec 7:20; Ro 3:10. Abominable: Job 15:16; Ps 14:3. Turned to his own way: Isa 53:6. Loves darkness: Joh 3:19. Corrupt etc. in speech: Ro 3:13-14. Devoid of the fear of God: Ro 3:18. Totally depraved: Ge 6:5; Ro 7:18. Dead in sin: Eph 2:1; Col 2:13. All men partake of the effects of: 1Ki 8:46; Ga 3:22; 1Jo 1:8; 5:19. PUNISHMENT CONSEQUENT UPON: Banishment from Paradise: Ge 3:24. Condemnation to labor and sorrow: Ge 3:16,19. Temporal death: Ge 3:19; Ro 5:12; 1Co 15:22. Eternal death: Job 21:30; Ro 5:18; 6:23. Cannot be remedied by man: Pr 20:9; Jer 2:22; 13:23. Remedy for, provided by God: Ge 3:15; Joh 3:16.'

Please see the note for Romans C8S1 about the word condemn. Please see the note for Romans C9S28 about the phrase condemnation of fools. The functional definition is: 'the judicial act of declaring one guilty, and dooming him to punishment'. Our current sentence is the only place in 1Timothy where this word is found.

Please see the note for 12:9 about the word devil. That note has the many places where Jesus dealt with devils divided by the application. Please also see Other Spirits in the Word Study on Spirit. Easton's Bible Dictionary defines devils as: '), a slanderer, the arch-enemy of man's spiritual interest (Job 1:6; Re 2:10; Zec 3:1). He is called also "the accuser of the brethren" (Re 12:10). In Le 17:7 the word "devil" is the translation of the Hebrew sair, meaning a "goat" or "satyr" (Isa 13:21; 34:14), alluding to the wood-daemons, the objects of idolatrous worship among the heathen. In Deut. 32:17 and Ps 106:37 it is the translation of Hebrew shed, meaning lord, and idol, regarded by the Jews as a "demon," as the word is rendered in the Revised Version. In the narratives of the Gospels regarding the casting out of devils" a different Greek word (daimon) is used. In the time of our Lord there were frequent cases of demoniacal possession (Mt 12:25-30; Mr 5:1-20; Lu 4:35; 10:18, etc.). '. We find forms of the word devil occurring in 1Timothy, in: our current sentence; the next sentence and 4:1.

Please see the note for 12:9 about the word devil. The functional definition is: ''. We find forms of the word devil occurring in 1Timothy, in: our current sentence; 3:7 and 4:1. Please see also the Word Study on Spirit and see the section on Other Spirits. 'Devils are evil spirits with real power over the physical which includes the ability to do miracles'. Please note: there are no 'daemons' in the Bible. Devil led men invented this word for the warnings about devils so that people could be deceived into thinking that devils are cute harmless little characters in red suits with a tail while 'daemons' are the really nasty creatures. With people accepting this erroneous doctrine, they will ignore the true Biblical warnings about devils.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'novice. or, one newly come to the faith. 1Co 3:1; Heb 5:12-13; 1Pe 2:2
lest. De 8:14; 17:20; 2Ki 14:10; 2Ch 26:16; 32:25; Pr 16:18-19; 18:12; 29:23; Isa 2:12; 1Co 4:6-8; 8:1; 2Co 12:7; 1Pe 5:5
the condemnation. Isa 14:12-14; Lu 10:18; 2Pe 2:4; Jude 1:6
General references. exp: Nu 4:35; Pr 16:18'.

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C3-S4 (Verse 7) Why he must have a good testimony.

First Step the requirement.

Moreover he must have a good report of them which are without;.

Second Step Why.

lest he fall into reproach and the snare of the devil..

All of the sentences from C3-S1 through C3-S4 are all dealing with the single subject of the requirements for bishops and should be considered together.

The word Moreover means 'going beyond what was previously said'. By our current sentence starting with this word, we know that it has the same subject as the prior sentence. Thus, our chapter is still telling us the requirements for someone to be a bishop. Anyone who can not meet all of these requirements can not be a true God approved Biblical bishop.

We find forms of the word report occurring 42 times in 39 verses of the Bible, 20 times in 19 verses of the New Testament, but only in our current sentence and 5:10 within 1Timothy. Probably the most relevant other verses are Hebrews 11:2 and Hebrews 11:30 which tell us that true people of faith have a good report. We also read in 3John about the report that was give to John about Gaius. (Please see the note for 2Corinthians 8:18-21 for links to every place in the Bible where this brother is mentioned.)'

What we see here is that we can think of a report as the person's reputation. While not always completely accurate, it reflects a person's interactions with other people. This report also includes official reports such as a police report and a credit report. I worked in 4 major banks and had access to computer programs which handled several hundred millions of dollars. I had to have a report from the FBI which went beyond a regular police report. I also was once selected for a pastoral committee and we had an argument about looking at can dates credit report. I wasn't aware of this sentence at the time but we see here that a pastor must have a good report of them which are without, which includes all official reports.

In our chapter we are on the fourth sentence telling us about the requirements of a man who desires the office of a bishop. Our first sentence told us his motivation must be to use his life to produce Godly works. Our second sentence tells us the requirements of his personal life which the church is to verify and continuously monitor. Our third sentence told us the requirement of spiritual maturity. Now our current sentence tells us how them which are without (outside of the church) are to view his life. Thus, we see the importance of closely examining every part of his life.

Our sentence has two Steps with the First Step telling us the last requirement for a man who desires the office of a bishop. Our Second Step tells us why we have this requirement and, while the technical grammar limits this reason to this last requirement, this reason can actually be applied to all of these requirements. I feel justified in doing so since our current sentence is a summary of all of these requirements.

Once more we have something that most people fail to consider, and I have to think that such a failure must be, at least in part, the work of the devil. In our Second Step we see the warning of: lest he fall into reproach and the snare of the devil. With the and we see two things to be careful of with the second happening after the first and it also being a worse consequence than the first.

The first possible result is: lest he fall into reproach. Basically, the word lest tells us that this will happen if the pastor does not meet all of the requirements and meet them all of his life.

Please see the note for Hebrews 11:2 about the word report. The functional definition is: 'To bear or bring back an answer, or to relate what has been discovered by a person sent to examine, explore or investigate; as, a messenger reports to his employer what he has seen or ascertained'.

Please see the note for 3:6 about the word fall. The functional definition is: 'apostasy: unexpectedly moving from a high spiritual position to a low spiritual position'.

We find forms of the word reproach occurring 118 times in 111 verses of the Bible, 14 times in 13 verses of the New Testament, and in 1Timothy, in: our current sentence; 4:10 and 5:14. Webster's 1828 dictionary defines reproach as: 'to censure in terms of opprobrium or contempt. Mezentius with his ardor warm'd his fainting friends, reproach'd their shameful flight, repell'd the victors. 2. to charge with a fault in severe language. That shame there sit not, and reproach us as unclean. 3. to upbraid; to suggest blame for anything. A man's conscience will reproach him for a criminal, mean or unworthy action. 4. to treat with scorn or contempt. Luke 6. REPROACH, n.
1. Censure mingled with contempt or derision; contumelious or opprobrious language towards any person; abusive reflections; as foul-mouthed reproach. 2. Shame; infamy; disgrace. Give not thine heritage to reproach. Joel 2. Is. 4. 3. Object of contempt, scorn or derision. Come, and let us build up the wall of Jerusalem, that we may be no more a reproach. Neh. 2. 4. that which is the cause of shame or disgrace. Gen. 30. ' the King James Bible Companion gives us a simpler, but not necessarily better, definition of: 'Disgrace; shame. Ge 30:23'.

Thompson Chain Topics provides references for the word reproach as: 'INCONSISTENCY in Religious Life Brings Reproach upon the Cause of Truth: 2Sa 12:14; Ne 5:9; Eze 36:20; Ro 2:23-24; 2Pe 2:2. Suffered: Lu 6:22; 1Ti 4:10; Heb 10:33; 11:26; 13:13; 1Pe 4:14.'

If we look at the other sentences within our epistle we see that many times God's people will suffer reproach because of the lies by ungodly men who are motivated by devils. While this might be OK for some members of the church, our sentence says that the pastor is to avoid this because his reputation affects the reputation of the entire church and, thereby, affects the ability of the church to do the 'Great Commission'.

The second consequence, which usually follows the first, is that the pastor can fall into...the snare of the devil. We find forms of the word snare occurring 71 times in 68 verses of the Bible and, in the New Testament, in: Luke 21:35; Romans 11:9; 1Corinthians 7:35; our current sentence; 6:9 and 2Timothy 2:26. Webster's 1828 dictionary defines snare as: 'An instrument for catching animals, particularly fowls, by the leg. It consists of a cord or string with slip-knots, in which the leg is entangled. A snare is not a net. 2. anything by which one is entangled and brought into trouble. I Cor. 7. A fool's lip are the snare of his soul. Prov. 18.
SNARE, v.t. to catch with a snare; to ensnare; to entangle; to bring into unexpected evil, perplexity or danger. the wicked is snared in the work of his own hands. Ps. 9'. The Morrish Bible Dictionary defines snare as: 'Several words are employed to point out the snares or pits by which animals are caught. they are also used symbolically for the snares men lay for one another, and especially for those that Satan lays to entrap man into his power. Snares to be effectual must be hidden. It is in vain to set a net in the sight of any bird, Pr 1:17; in like manner the hook in fishing is always concealed. the baits that Satan uses are things that men like, and which may not always be moral evils in themselves, as riches, honour, etc., but which may end in the loss of the soul. 1Ti 3:7; 6:9; 2Ti 2:26. "The fear of the Lord is a fountain of life, to depart from the snares of death." Pr 14:27. Nehemiah, led of God, wisely avoided all the snares that were laid for him by the enemy. Neh. 6. So the Christian, taught of God, and led by the Holy Spirit, will not be ignorant of Satan's devices, and will not fall thereby.'

Nave's Topical Bible provides references for the word snare as: 'General scriptures concerning: Am 3:5. FIGURATIVE: Of the evils in life of wicked people: Job 18:8-10. Of the devices of evil people to deceive the righteous: Ps 91:3; Jer 5:26.'

Thompson Chain Topics provides references for the word snare as: 'Snares Laid: by the wicked): General References to: Ps 35:7; 119:85,110; 140:5; 141:9; 142:3; Jer 5:26; 18:22; Ho 5:1. ForChrist: Mt 16:1; 19:3; 22:15; Mr 8:11; 10:2; 12:13; Lu 11:54; 20:20; Joh 8:6. Snares, Worldly: False Gods: Ex 23:33. Sinful Covenants: Ex 34:12. Silver and Gold: De 7:25. Evil Associations: Jos 23:13. Idolatry: Ps 106:36. Broken vows: Pr 20:25. Friendship with violent men: Pr 22:25. Scoffing: Pr 29:8. Avarice: 1Ti 6:9.'

Please see the note for 3:6 about the word devil. Please see also the Word Study on Spirit and see the section on Other Spirits. 'Devils are evil spirits with real power over the physical which includes the ability to do miracles'. Please note: there are no 'daemons' in the Bible. Devil led men invented this word for the warnings about devils so that people could be deceived into thinking that devils are cute harmless little characters in red suits with a tail while 'daemons' are the really nasty creatures. With people accepting this erroneous doctrine, they will ignore the true Biblical warnings about devils. The functional definition is: 'a slanderer, the arch-enemy of man's spiritual interest'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a good. 1Ti 5:24-25; 1Sa 2:24; Ac 6:3; 10:22; 22:12; 3Jo 1:12
them. 1Co 5:12; Col 4:5; 1Th 4:12 exp: Mr 4:11.
lest. 1Ti 5:14; 1Co 10:32; 2Co 6:3; 8:21; 1Th 5:22; Tit 2:5,8; 1Pe 4:14-16
the snare. 1Ti 6:9; 2Ti 2:26'.

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C3-S5 (Verse 8-9) Deacons have similar requirements.

First Step: their testimony in this world.

Likewise must the deacons be grave,
not doubletongued,
not given to much wine,
not greedy of filthy lucre;.

Second Step: their testimony before God.

Holding the mystery of the faith in a pure conscience..

Our sentence starts with the word Likewise, which means that the requirements for deacons are similar to the requirement for pastors. We see the requirements for deacons in our current sentence through C3-S9. Our current sentence tells us the requirements of their personal life. The next sentence tells the requirement of a test. C3-S7 tells the requirements for their wives. C3-S8 tells the requirements for their rule of their house. C3-S9 tells the results of their fulfilling these requirements.

We saw in the sentences before this one the requirements for a pastor. We see in this sentence through C3-S9 the requirements of deacons and that these requirements are similar to the ones for pastors. Thus, we see the common requirements for all church leaders. After these requirements we see Paul say that he sent a letter in case he could not personally explain these requirements to Timothy. As we all know, Paul could not explain these requirements to all pastors. Therefore, that second-last sentence tells us why God had Paul write this epistle. After that, in the last sentence, we see that God wanted to reveal mystery of godliness, which was revealed in the Son of God and that God wants revealed in all of His people, and especially so in His church leaders. With that acknowledged, we see that the ultimate purpose of all of these requirements is that true godliness be manifested in this world.

Having considered the context of this sentence, we can now look at the details which are within it. We see two Steps with the First Step telling us 'Their testimony in this world' and the Second Step telling us 'Their testimony before God'. Thus, we see that their requirements are specified in terms of the testimony that they are to maintain. If we concentrate on that testimony if becomes easier to understand what is actually being communicated.

Most of the details of this sentence are covered with the word definitions that are below. However, there are a couple of phrases that need to be discussed. For example, people use the phrase, not given to much wine, as an excuse for drinking. However, those people ignore the first word of this sentence which is: Likewise. Thus, we have doctrinal error if we do not consider what else our epistle tells us about wine.

Within our epistle we see instructions to use wine for medicine. Most third-world countries have bacteria in the water that make people from first-world countries very sick. The water had similar problems at the time that this epistle was written. The alcohol in wine was often the most efficient and effective method, if not the only method available, for killing such bacteria. As explained elsewhere in this Study, they added enough wine to their water so that the bacteria was killed and they avoided sickness. They did not use enough to 'get a buzz', which is exactly what is meant by the phrase not given to much wine.

Once more we need to consider that our sentence is telling us that the most important thing that deacons were to be concerned about was their 'testimony'. The people who want to argue that this sentence justifies their 'social drinking' are not paying attention to their 'testimony' and to the fact that they can not do 'social drinking' and fulfill the purpose that is given within our sentence. It also prevents them from fulfilling the Second Step. Such claims are, in fact, doubletongued.

Our Second Step says Holding the mystery of the faith in a pure conscience. The word pure means '100% or singular'. Since God uses our conscience to let us know when we violate His commandments, pure conscience is '100% in obedience with God's commands'.

A mystery is something that was hid by God until He revealed it to us. Something that God has revealed to you personally might still be a mystery to another believer. In addition, the faith is talking about the doctrines that we are to all believe and act upon as opposed to our faith which may be something that God requires us to do but not require others to do.

When we put all of this together we have the faith, which we are to all believe and obey, being revealed to deacons (a revealed mystery) when they are ready to obey it with the requirement that they obey 100% of the time (pure) with God using their conscience to let them know how well they obeyed. Thus, we see that they might not know all of the doctrine, but they always obey it the way that God wants them to obey when God reveals His mystery to them.

Please see the note for Philippians 2:5-8 about the word likeness. The functional definition is: 'Resemblance in form; similitude. the picture is a good likeness of the original'.

The first mention of deacon is Acts 6, although the word is not used there. We find forms of the word deacon in: Philippians 1:1; 1Timothy 3:8; 1Timothy 3:10; 1Timothy 3:12; 1Timothy 3:13. Easton's Bible Dictionary defines this word as: 'Anglicized form of the Greek word diaconos, meaning a "runner," "messenger," "servant." fora long period a feeling of mutual jealousy had existed between the "Hebrews," or Jews proper, who spoke the sacred language of palestine, and the "Hellenists," or Jews of the Grecian speech, who had adopted the Grecian language, and read the Septuagint version of the Bible instead of the Hebrew. this jealousy early appeared in the Christian community. It was alleged by the Hellenists that their widows were overlooked in the daily distribution of alms. this spirit must be checked. the apostles accordingly advised the disciples to look out for seven men of good report, full of the Holy Ghost, and men of practical wisdom, who should take entire charge of this distribution, leaving them free to devote themselves entirely to the spiritual functions of their office (Ac 6:1-6). this was accordingly done. Seven men were chosen, who appear from their names to have been Hellenists. the name "deacon" is nowhere applied to them in the New Testament; they are simply called "the seven" (Ac 21:8). their office was at first secular, but it afterwards became also spiritual; for among other qualifications they must also be "apt to teach" (1Ti 3:8-12). Both Philip and Stephen, who were of "the seven," preached; they did "the work of evangelists."'. The functional definition for this word is: 'A servant of the church whose primary focus is to providing for the physical needs of the church. While they are to be apt to teach, they are under the authority of the pastor and can not usurp His authority in spiritual matters'.

We can see that a grave is: 'a place to hold dead things'. The dead do not change on their own not do they respond to promptings from this world. Thus, we can see that our sentence uses the word grave for 'a character trait that does not change'. This word is used for the concept of: 'super reliable'.

Please see the notes for 1Corinthians C12S8; 1Corinthians C14 and Philippians 2:9-11 about the word tongue. The functional definition is: 'human language'. In our current sentence we see that doubletongued is: 'speaking two different ways'. That is: deacons are to speak the same way to everyone and not change what they say, not how they speak, based upon the person being spoken to. Our current sentence is the only place in 1Timothy where We find this word.

Please see the note for Ephesians 4:19 about the word greed. The functional definition for this word is: 'n. Keenness of appetite for food or drink; ravenousness; voracity. Ardent desire'.

Please see the note for 1Peter 5:1-3 about the word lucre. The functional definition is: 'Gain in money or goods; profit; usually in an ill sense, or with the sense of something base or unworthy'.

Please see the note for 1:18-20 about the word hold. The functional definition is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining, etc'.

Please see the note for Romans C11S29 about the word mystery. It has a link for every place in the Bible where We find this word along with an explanation for the usage in each of those verses. The functional definition is: 'Something that God has now revealed which He hid prior to the revelation'. We find forms of the word mystery occurring in 1Timothy, only in our current sentence and 3:16.

Please see the note for C1-S3 about the word pure. The functional definition is: '100% or singular'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the deacons. Ac 6:3-6; Php 1:1
be. 1Ti 3:4
double-tongued. Ps 5:9; 12:2; 50:19; 52:2; Ro 3:13; Jas 3:10
not given. 1Ti 3:3; Le 10:9; Eze 44:21
General references. exp: Eze 44:21.
Holding. 1Ti 1:5,19
the mystery. 1Ti 3:16; 2Jo 1:9-10 exp: Eph 3:4.
General references. exp: Ac 24:16'.

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C3-S6 (Verse 10) Testing is required.

First Step: Requirement of the test.

And let these also first be proved;.

Second Step: Expected result of the test.

then let them use the office of a deacon,
being found blameless..

Our sentence starts with the word And, which means it is added to the prior sentence. The note above explains how all of the sentences from C3-S5 through C3-S9 are all dealing with the single subject of the requirements for deacons.

After finding someone who meets the qualifications to become a deacon, our sentence tells us that they need to be tested and proven to be qualified. Someone can fool everyone for a time but as time brings different circumstances into our life, God will use those circumstances to reveal if the man being tested is really qualified or not qualified to be a deacon.

Our sentence has two steps, which match the meaning of the words first and then. A man is to be given the office of a deacon only after he is found to be blameless.

Please see the Word Study called Prove. It provides the Biblical method to prove something. This method eliminate input from men and is different from persuasion, which most people think proves their beliefs. Please also see 2Corinthians 2:9 about where the word proof is used in the Bible. Please also see the note for Philippians 1:9-11 about the word approve. Please also see the note for Ephesians C5S7 about the word reprove. Our current sentence is the only place in 1Timothy where we find forms of this word.

Please see the note for Philippians 2:14-16 for links to every place in the Bible where we find forms of the word blameless along with a definition from Webster's 1828 Dictionary and links from other commentators. The functional definition is: 'Without fault; innocent; guiltless; not meriting censure. A bishop then must be blameless. 1 Tim.3'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let these. 1Ti 3:6; 5:22; 1Jo 4:1
use. 1Ti 3:13; Ac 6:1-2
being. 1Ti 3:2; 1Co 1:8; Col 1:22; Tit 1:6-7'.

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C3-S7 (Verse 11) Requirement for wives of deacons.

Even so must their wives be grave,
not slanderers,
sober,
faithful in all things..

The note for C3-S5 explains how all of the sentences from C3-S5 through C3-S9 are all dealing with the single subject of the requirements for deacons.

The word even means 'of equal weight'. When the two sides of a balancing scale are even, what is in the two sides of the scale are 'of equal weight'. Thus, we see that the character of the wives of deacons have equal weight in consideration of the qualifications of the deacons. The exact requirements of the character for the wives is different from the requirements for the deacons themselves, but they are of equal importance. The word definitions below deal with these character trait requirements.

The note for 3:2 provides references for the word wife / wives. The functional definition is: 'The lawful consort of man; a woman who is united to man in the lawful bonds of wedlock; the correlative of husband'

With the exception of the sentence here and the second prior sentence and in Titus, all Biblical usages of the word grave is talking about a burial place. Thus, we can see that a grave is: 'a place to hold dead things'. The dead do not change on their own not do they respond to promptings from this world. Thus, we can see that our sentence uses the word grave for 'a character trait that does not change'. This word is used for the concept of: 'super reliable'.

Please see the note for Romans C3S11 about the word slander. The functional definition is: 'A false tale or report maliciously uttered. and tending to injure the reputation of another by lessening him in the esteem of his fellow citizens, by exposing min to impeachment and punishment, or by impairing his means of lining; defamation'.

Please see the note for Romans C12S3 about the word soberly. Webster's 1828 dictionary defines the word soberly as: 'Without intemperance. 2. Without enthusiasm. 3. Without intemperate passion; coolly; calmly; moderately. 4. Gravely; seriously'. This and 3:2 are the only places in 1Timothy where We find this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'their. Le 21:7,13-15; Eze 44:22; Lu 1:5-6; Tit 2:3
be. 1Ti 3:4
not. Ps 15:3; 50:20; 101:5; Pr 10:18; 25:13; Jer 9:4; Mt 4:1; Joh 6:70; 2Ti 3:3; Tit 2:3 (Gr) Re 12:9-10
sober. 1Ti 3:2; 1Th 5:6-8; 2Ti 4:5; Tit 3:2 (Gr) 1Pe 5:8exp: Tit 2:2.
faithful. 1Ti 1:12; 6:2'.

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C3-S8 (Verse 12) Home testimony of deacons.

Let the deacons be the husbands of one wife,
ruling their children and their own houses well..

The note for C3-S5 explains how all of the sentences from C3-S5 through C3-S9 are all dealing with the single subject of the requirements for deacons.

This sentence is, essentially, the same as C3-S2 only with less details (less requirements). That is; the requirements deacons to control their wives and children are the same as the requirements for a bishop. Please see the note for C3-S2 for further details.

Please see the note for 1Corinthians C3S9 about the word husband. The functional definition is: 'One who has the care of domestic affairs'. This and 3:2 are the only places in 1Timothy where We find this word.

Please see the note for 3:2-5 about the word rule. The functional definition is: 'Government; sway; empire; control; supreme command or authority'.

Please also see the note for Galatians C5-S14 about the word child. Please see the notes for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:3-LJC about the phrase children of God. Please see the note for Galatians C4-S17 about the phrase My little children. Please see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The functional definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Colossians 3:8 about the phrase children of wrath. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The definition from Easton's Bible Dictionary is comprehensive and in the note for notes for Galatians C4-S1 along with links from other commentators. The functional definition is: 'This word has considerable latitude of meaning in Scripture. thus, Joseph is called a child at the time when he was probably about sixteen years of age (Ge 37:3); and Benjamin is so called when he was above thirty years (Ge 44:20). Solomon called himself a little child when he came to the kingdom (1Ki 3:7). the descendants of a man, however remote, are called his children; as, "the children of Edom," "the children of Moab," "the children of Israel."'.

Please see the note for 3:2 about the word house. The functional definition is: 'In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species. It may be of any size and composed of any materials whatever, wood, stone, brick, etc'. What this definition does not include, but the Bible does, is the people who also live within the house.

Please see the note for 3:2-5 about the word well. The functional definition is: 'what makes God well pleased with our attitudes and actions'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Ti 3:2,4-5'.

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C3-S9 (Verse 13) Reward of deacons.

For they that have used the office of a deacon well purchase to themselves a good degree,
and great boldness in the faith which is in Christ Jesus..

The note for C3-S5 explains how all of the sentences from C3-S5 through C3-S9 are all dealing with the single subject of the requirements for deacons.

Our sentence starts with the word For and tells us why the prior requirements exist for deacons. They get the reward mentioned in our current sentence only if they do a good job of fulfilling all of the requirements that are listed in this chapter for deacons.

Please notice the word purchase and consider the Message called Treasure in Heaven. We are told to use the things of this world to lay up treasure in Heaven (Matthew 6:20; Matthew 19:21; Mark 10:21; Luke 18:22). In addition, our epistle tells us For we brought nothing into this world, and it is certain we can carry nothing out. (6:7). Therefore, since we can not directly send money to Heaven, we must do what God tells us to do in order to have Him add to our account in Heaven. That is what our sentence means when it says they that have used the office of a deacon well purchase to themselves a good degree. They get a good degree of credit in Heaven when they use the office of a deacon well.

In addition, the and, within our sentence, tells us that great boldness in the faith which is in Christ Jesus is added to a good degree of credit in Heaven when they use the office of a deacon well. Thus, deacons, who do not have great boldness in the faith which is in Christ Jesus, should not expect to have a good degree of credit in Heaven. In fact, they should expect to receive punishment for failing to do what Christ Jesus our Lord enabled them to do (1:12).

Please notice that our phrase literally says that the great boldness is in Christ Jesus. We have notes in two different Studies related to this phrase, the first is in the Relational Prepositions Study and the second is in the Lord Jesus Christ Study. Basically, Christ Jesus is used by the Bible for things that are available to all saved through their ongoing personal relationship with God but also with the emphasis on spiritual growth after our initial profession. Those saved people who refuse to grow spiritually do not receive these things. In addition, the word in us used in conjunction with a name for God to emphasize something that is within the relationship while denied to saved people who walk away from their relationship. We can not lose our salvation because the Holy Spirit keeps us saved. However, we can choose to leave the relationship which the Bible identifies with the use of Christ or Jesus Christ or Christ Jesus. If we do that then we lose all of the blessings which are only within that relationship.

With this doctrinal truth in mind, we can see the reality that is observable in life is also literally stated within our phrase. Only people who are maintaining their ongoing personal relationship that is in Christ Jesus also have great boldness in the faith. Only those people who have great boldness in the faith are also doing a lot of what is required to Lay up treasure in Heaven. Those who are doing that are promised that they also purchase to themselves a good degree. In our sentence, deacons are promised this in particular in order to encourage them to do the job given to them even while facing persecution from devil motivated men and while facing misunderstandings from spiritually immature saved people.

Please see the note for 3:2-5 about the word well. The functional definition is: 'what makes God well pleased with our attitudes and actions'.

Please see the note for Ephesians 1:14 about the word purchase. The functional definition for this word is: ' In its primary and legal sense, to gain, obtain or acquire by any means, except by descent or hereditary right'.

Please see the note for Luke 1:52 about the word degree. The functional definition for this word is: 'A step; a distinct portion of space of indefinite extent; a space in progression; as, the army gained the hill by degrees; a balloon rises or descends by slow degrees; and figuratively, we advance in knowledge by slow degrees.'.

Please see the note for Romans C15S13 about the word bold. Webster's 1828 dictionary defines bold as: 'Daring; courageous; brave; intrepid; fearless; applied to men or other animals; as, bold as a lion. Requiring courage in the execution'. Our current sentence is the only place in 1Timothy where We find this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Mt 25:21; Lu 16:10-12; 19:17
used. or, ministered. Mt 20:28; Ro 12:7-8; 1Co 16:15; Heb 6:10; 1Pe 4:10-11
degree. Ac 21:35 (Gr)
great. Ac 6:5,8,15; 7:1-53; Php 1:14; 1Th 2:2; 2Ti 2:1'.

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C3-S10 (Verse 14-15) Why Paul is writing.

Equivalent Section: Paul hopes to visit soon.

These things write I unto thee,
hoping to come unto thee shortly:.

Equivalent Section: Just in case he can't visit.

But if I tarry long,
that thou mayest know how thou oughtest to behave thyself in the house of God,
which is the church of the living God,
the pillar and ground of the truth..

Our sentence literally tells us why Paul is writing this epistle. Within it we see the phrase But if I tarry long. Paul did not know it at the time but the long would be for the rest of his physical life. While Paul did not completely understand why God had him write this epistle, we not know that God wanted these instructions written for the use of all future pastors.

The main reason, given by Paul, for his writing this epistle is: that thou mayest know how thou oughtest to behave thyself in the house of God. Paul goes on to describe the house of God as: the church of the living God, the pillar and ground of the truth. As the note for this verse within the Word Study on Truth says: 'It is God's people who are supposed to be the pillar and ground of the truth. This is only possible if God's people conform their lives to God's revealed truth'.

With these basic facts in mind, we can not look at the details of this sentence.

Please notice the use of the word thee. This is a personal letter and pastors can expect to answer to God for how well they obeyed the commands (Charges) found within this epistle.

While Paul could not visit with Timothy personally, and share fellowship, he could give him the word of God for the Spirit of God to use in guiding him. However, we see Paul's preference for personal fellowship and we can learn from this that personal fellowship can provide things which even the best written word can not provide.

With this in mind, we can see that proper behaviour is best taught in a personal manner. Yes, we can specify the rules but the application of those rules is taught personally. This is one of the reasons that God has a personal relationship with the saved and not just a bunch of religious rules.

Please see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. Please see the note for Romans 4:23-25 about the word written. Those notes also have links to other Studies which use this word and that have considerable help for the doctrine related to it. The main Biblical purpose of writing something is so there is an accurate record to be used when disputes arise. In addition, the phrase it is written is used to quote scripture. This is the only place in 1Timothy where this word is used. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone; as, to write the characters called letters; to write figures'.

Please see the notes for 1:1; Romans C4S18; 1Corinthians C13S10 and Philippians 1:19-20 about the word hope. The functional definition is: 'Hope is an action word like faith except that where true Biblical faith is based upon a promise found in the word of God, hope is based upon the character of God. Hope also has a greater reward from God than faith provides'.

Please see the note for 1Corinthians 11:33 about the word tarry. The functional definition is: 'To stay; to abide; to continue; to lodge'.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

We find forms of the word behaviour only in: 1Samuel 21:13; 1Timothy 3:2 and Titus 2:3. This word is also in the notes for Psalms 34:1, which some Bible have but which others do not have since the notes are an addition to the word of God. Webster's 1828 dictionary defines this word, with a spelling of behaviour, as: 'Manner of behaving, whether good or bad; conduct; manners; carriage of one's self, with respect to propriety, or morals; deportment. It expresses external appearance or action; sometimes in a particular character; more generally in the common duties of life; as, our future destiny depends on our behaviour in this life. It may express correct or good manners, but I doubt whether it ever expresses the idea of elegance of manners, without another word to qualify it'.

Please see the note for 1Peter 4:17 about the phrase house of God. The functional definition is: 'the temple or tabernacle of God'.

Please see the note for Colossians C1S6 about the word ground. The functional definition is: ' Foundation; that which supports anything. this argument stands on defensible ground'. Our current sentence is the only place in 1Timothy where We find this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'hoping. 1Ti 4:13; 1Co 11:34; 16:5-7; 2Co 1:15-17; 1Th 2:18; Phm 1:22; Heb 13:23; 2Jo 1:12; 3Jo 1:14
know. 1Ti 3:2; De 31:23; 1Ki 2:2,4; 1Ch 22:13; 28:9-21; Ac 1:2
the house. Eph 2:21-22; 2Ti 2:20; Heb 3:2-6; 1Pe 2:5 exp: Ge 28:17; Heb 10:21.
the church. 1Ti 3:5 exp: Ac 20:28; 1Co 1:2; 10:32.
the living. 1Ti 4:10; 6:16; De 5:26; Jos 3:10; 1Sa 17:26,36; 2Ki 19:4; Ps 42:2; 84:2; Jer 10:10; 23:36; Da 6:26; Ho 1:10; Mt 16:16; Joh 6:69; Ac 14:15; Ro 9:26; 2Co 3:3; 6:16; 1Th 1:9; Heb 3:12; 9:14; 12:22; Re 7:2 exp: 1Ti 6:17.
the pillar. Jer 1:18; Mt 16:18-19; 18:18; Ro 3:2; Ga 2:9
ground. or, stay.
the truth. 1Ti 3:16; Joh 1:17; 14:6; 18:37; 2Co 6:7; Ga 3:1; Eph 4:21; Col 1:5
General references. exp: Song 3:10'.

Start of Book Study, Start of web page, Start of Chapter

C3-S11 (Verse 16) The basis of all that Paul has instructed.

Equivalent Section: Revealed truth.

And without controversy great is the mystery of godliness :.

Equivalent Section: Our spiritual example and basis of godliness.

God was manifest in the flesh,
justified in the Spirit,
seen of angels,
preached unto the Gentiles,
believed on in the world,
received up into glory..

Our sentence starts with the word And, which means that what it says about godliness is added to the prior sentence. Part of our personal behaviour in the house of God is the personal requirement for godliness.

We see that this is a mystery because before the church age people did not know the requirement for personal godliness but believed that they only had to keep the religious rules of the Mosaic Law. As our First Equivalent Section tells us, this revealed mystery is great.

Our Second Equivalent Section tells us why we have this mystery revealed now but not before. Our first phrase says God was manifest in the flesh. Until the Son of God lived on this world, we did not know how to live in the flesh using the power of the Holy Spirit. Remember that when we see the name of Jesus in the Bible it is teaching the doctrine of His humanity. (Please see the study called Jesus Used the Power of the Holy Spirit.)

Our second phrase says God was...justified in the Spirit. As explained in the note for this verse within the Word Study on Spirit, 'Jesus had the power of God's Holy Spirit in every spiritual gift and without limit. No other person ever had the sameans none ever will. This justified (provided legal proof) His claim to be the Son of God.'

The phrase seen of angels not only speaks of Godly angels watching but also speaks of His many meetings, and defeating, of devils, which are fallen angels. Please see the section on Other Spirits within the Word Study on Spirit. That section has many links to where the Bible speaks about these fallen angels.

The phrase preached unto the Gentiles should be obvious to readers since most readers of this web site will be Gentiles. In addition, Paul was the apostle of the Gentiles (Romans 11:13; Galatians 2:8; 1Timothy 2:7; 2Timothy 1:11).

Our next phrase is; believed on in the world and all of the changed lives of saved people testifies to this truth.

Our final phrase is received up into glory and we read about this in Acts 1. All of these phrases speak of the impact which resulted from the Son of God becoming man and teaching us how to live in godliness. Thus, we see that the Son of God personally revealed the mystery of godliness and His personal relationship with saved people brings godliness into the lives of saved people.

Please see the notes for Romans C16S33; 1John-Manifest about the word manifest. Please see the notes for Romans C3S20 about the word manifested. We find forms of the word manifest occurring in our current verse and 5:25. The functional definition is: 'made available for extensive examination that uses multiple means to accomplish the examination'.

This is the only place in 1Timothy where we find the word flesh. The basic Biblical definition of flesh is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'. Please see the notes for Romans C8S1; Galatians C6S8 and Philippians 1:22 about the word flesh. Please see the note for Romans C8S7 about the phrase in the flesh. Please see the note for Romans C8S7 about the phrase after the flesh.

Please see the notes for Galatians 2:16-LJC and Romans C7S16 about the word just. The note for Galatians has links to every place in the Bible where any form of the word just can be found along with a multi-point definition for justify. Please see the note for Romans C3-S19 for the dictionary definition of justify along with links to every place in Romans which uses any form of the word justify. Please also see the note for Romans C3-S29 for the phrase justification by faith. Please see the note for Ephesians C1S2 for the phrase just shall live by faith. Please see the note for Romans C11S6 for the phrase just shall live by his faith. The functional definition is: 'In a moral sense, upright; honest; having principles of rectitude; or conforming exactly to the laws, and to principles of rectitude in social conduct; equitable in the distribution of justice; as a just judge'. We find forms of the word just occurring in 1Timothy, in: our current sentence and 6:11.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the notes for 1Corinthians C13S1; Significant Gospel Events and Significant New Testament Events about the word angel. The functional definition is: 'a messenger; one employed to communicate news or information from one person to another at a distance. Often, but not always, this word is used for a spiritual being'. We find forms of the word occurring in 1Timothy, in: our current sentence and 5:21.

Our current sentence is the only place within 1Timothy where we find the word preached. Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The functional definition is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word'. The word preacher is found in 2:7. Please also see the note for Romans C10S17 about the word preacher. The functional definition is: 'One who discourses publicly on religious subjects. 1. One that inculcates anything with earnestness'.

Please see the note for 1:15 about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. that opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own. We find forms of the word receive occurring in 1Timothy, in: our current sentence; 4:3; 4:4 and 5:19.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'without. Heb 7:7
the mystery. 1Ti 3:9; Mt 13:11; Ro 16:25; 1Co 2:7; Eph 1:9; 3:3-9; 6:19; Col 2:2; 2Th 2:7; Re 17:5,7
God. Isa 7:14; 9:6; Jer 23:5-6; Mic 5:2; Mt 1:23; Joh 1:1-2,14; Ac 20:28; Ro 8:3; 9:5; 1Co 15:47; Ga 4:4; Php 2:6-8; Col 1:16-18; Heb 1:3; 2:9-13; 1Jo 1:2; Re 1:17-18exp: Ps 47:5; Isa 12:2; 2Co 5:19.
manifest. Gr. manifested. 1Jo 3:5
justified. Isa 50:5-7; Mt 3:16; Joh 1:32-33; 15:26; 16:8-9; Ac 2:32-36; Ro 1:3-4; 1Pe 3:18; 1Jo 5:6-8
seen. Ps 68:17-18; Mt 4:11; 28:2; Mr 1:13; 16:5; Lu 2:10-14; 22:43; 24:4; Joh 20:12; Ac 1:10-11; Eph 3:10; 1Pe 1:12
preached. Lu 2:32; Ac 10:34; 13:46-48; Ro 10:12,18; Ga 2:8; Eph 3:5-8; Col 1:27
believed. Ac 14:27; Col 1:6,23; Re 7:9
received. Mr 16:19; Lu 24:51; Joh 6:62; 13:3; 16:28; 17:5; Ac 1:1-9,19; Eph 4:8-10; Heb 1:3; 8:1; 12:2; 1Pe 3:22
General references. exp: Song 3:10; Mr 12:11; Lu 18:19; Joh 10:30'.

Home

Interpretive Study of 1Timothy 1-3

Epistle theme: Godly Leadership - Take Heed unto the Doctrine

God's Way to Study His Word:

Overview of 1Timothy

Theme: Godly Leadership: Take Heed unto the Doctrine

Sentence Summary:

Chapter 1:

Chapter theme: How to identify different types of people within the church.

Chapter 2:

Chapter theme: “Sound doctrine” is to be manifested by the life of the saved.

Chapter 3:

Chapter theme: the requirements and responsibilities of officers within the church.

Chapter 4:

Chapter theme: Avoiding doctrinal error.

Chapter 5:

Chapter theme: How the pastor is to deal with church members.

Chapter 6:

Chapter theme: How to deal with people who are outside of the church.

Chapter 1 Sentence-by-Sentence

links to sentences in this chapter:

Overview of Chapter 1.

Chapter Summary from Treasury of Scripture Knowledge.

Chapter 2 Sentence-by-Sentence

links to sentences in this chapter:

Overview of Chapter 2.

Chapter Summary from Treasury of Scripture Knowledge.

Chapter 3 Sentence-by-Sentence

links to sentences in this chapter:

Overview of Chapter 3.

Chapter Summary from Treasury of Scripture Knowledge.

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