Nov 20
22
Old Testament Reading: Psalm 84
“TO THE CHOIRMASTER: ACCORDING TO THE GITTITH. A PSALM OF THE SONS OF KORAH. How lovely is your dwelling place, O LORD of hosts! My soul longs, yes, faints for the courts of the LORD; my heart and flesh sing for joy to the living God. Even the sparrow finds a home, and the swallow a nest for herself, where she may lay her young, at your altars, O LORD of hosts, my King and my God. Blessed are those who dwell in your house, ever singing your praise! Selah Blessed are those whose strength is in you, in whose heart are the highways to Zion. As they go through the Valley of Baca they make it a place of springs; the early rain also covers it with pools. They go from strength to strength; each one appears before God in Zion. O LORD God of hosts, hear my prayer; give ear, O God of Jacob! Selah Behold our shield, O God; look on the face of your anointed! For a day in your courts is better than a thousand elsewhere. I would rather be a doorkeeper in the house of my God than dwell in the tents of wickedness. For the LORD God is a sun and shield; the LORD bestows favor and honor. No good thing does he withhold from those who walk uprightly. O LORD of hosts, blessed is the one who trusts in you!” (Psalm 84, ESV)
Sermon Text: 1 Timothy 3:14-16
“I hope to come to you soon, but I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth. Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.” (1 Timothy 3:14–16, ESV)
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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.
Introduction
The passage that we are considering today should sound very familiar to you. I have quoted it many times in this sermon series in an attempt to keep Paul’s purpose for writing to Timothy in view. He wrote so that Timothy — and through his leadership, the church in Ephesus — would “know how one ought to behave in the household of God.” As I have said many times now, Paul was concerned that the church be kept in good order. This passage that we are considering today is indeed central to Paul’s letter to Timothy. Here, at the midway point of his epistle, the apostle states his purpose for writing. Today we have the opportunity to consider this passage in detail. So let us now lake it line by line.
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So That You May Know How One Ought To Behave
In verse 14 Paul says, “I hope to come to you soon, but I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God.”
I will not spend too much time on the words, “I hope to come to you soon”, for they are not central to the main point of this passage. But they do provide some insight into Paul’s situation and desires. I cannot help but note Paul’s deep love and concern for the churches. In this case, he was writing to Timothy who was ministering in Ephesus. But we know that Paul was deeply concerned for all the churches. He wrote many letters to many different churches and to their leaders. He traveled extensively to minister to them at a great risk to himself. Truly, all of his energies were devoted to the building up of the universal church of Christ through the establishment and strengthening of local congregations. The words, “I hope to come to you soon” may not strike us as terribly impressive. But do not forget how difficult travel was in those days. And do not forget the trouble that Paul was in with the Roman government on account of his missionary activity. It would have been far easier for Paul to merely write letters or to send messengers, but he was eager to go to Timothy and to Ephesus to see to it that that congregation be strengthened.
Brothers and sisters, there are no apostles in the church today. And not all are called to the work of the ministry as Paul and Timothy were. But all Christians should, like Paul, be eager to see not only their own local church, but all true churches, thrive for the good of the saints and the glory of God. When you read the pages of the New Testament you cannot help but notice the interconnectedness of the churches of Christ. In our day and age, and in our tradition which does rightly emphasize the autonomy of each local church, it is common for churches to think only of themselves and to forget the universal church which is manifest in many other local congregations spread throughout the world. Brothers and sisters, we must not forget about other churches. We should be faithful to pray for other churches and to assist them when it is within our power to do so. And this is why we have rejected independency and believe in associationalism. Associationalism refers to the meaningful and substantial interconnection of local churches. Our confessions speak of associationalism when it says in 26:14, “As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further it (every one within the bounds of their places and callings, in the exercise of their gifts and graces) so the churches (when planted by the providence of God so as they may enjoy opportunity and advantage for it) ought to hold communion among themselves, for their peace, increase of love, and mutual edification.” Brothers and sisters, we are committed to this ideal. Let us be sure to follow through on our confessional commitments and to imitate what we see modeled in the pages of Holy Scripture, that is, concern for and cooperation with other true churches of Christ.
“I hope to come to you soon”, Paul wrote to Timothy, “but I am writing these things to you so that, if I delay…” Paul knew well what every Chrtsian should know, that “The heart of man plans his way, but the LORD establishes his steps” (Proverbs 16:9, ESV). These matters that Paul wished to communicate to Timothy were so important to the wellbeing of the church in Ephesus that Paul decided to write to ensure that the instructions would be received in time.
And why did he write? So that Timothy (and through his leadership, every member of the church in Ephesus) would “know how one ought to behave in the household of God.” This was his purpose — to encourage Timothy to set the church in Ephesus in order.
“Household” might also be translated as “house”. If when you hear “household of God” or “house of God” you think of a church building, then you are on the wrong track. Paul is not giving instructions for proper behavior within the chapel, if you will. Instead, he is giving instructions for proper behavior within God’s family. This is what he means by “house” or “household”. If you are a member of God’s family, this is how you should behave; this is how you should conduct yourself; this is how you should live. That was Paul’s concern. To see God’s household, which is not made of brick and mortar, but of the souls of the redeemed, set in good and proper order.
We all have expectations for our children, don’t we? We expect them to represent our family name in a particular way no matter where they are. They are to bring honor to the family, and not shame. And more than this we expect our children to behave in a way that fits the situation they are in. They are to bring honor to the family name always, no matter what the situation may be. But our children should also know how to behave in different settings. When they are at school they are to be quiet and attentive. When they are at home they may be more relaxed. When they are at play they may be more rowdy. When they assemble with the church they are to be reverent, etc.
When Paul says, “but I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God…” he is concerned, in general, that all the members of God’s family behave in a way that is fitting for children of God always and everywhere. And in particular, he is concerned that the members of God’s family behave in a way that is fitting when they assemble together as the church. Stated differently, it is so very important that God’s children live in a way that is fitting both when they are scattered and when they are assembled. When we leave this place and are scattered to our homes, our workplaces, our schools, and into the community, we must remember that we bear God’s name. We are known as Christains (or at least we should be). And we are to represent the family name with honor in thought, word, and deed. And when we assemble together as the church of God we must behave in a way that is fitting. God’s household is to be properly ordered. God’s house is to be kept holy. In God’s house the truth is to be promoted and protected. Paul is concerned that the family of God behaves in a way that is fitting always and everywhere, but in particular he is concerned that God’s family knows how to behave when they assemble together as the household of God.
Brothers and sisters, the key to knowing how you ought to behave in any given situation or setting is to first know the nature and purpose of the organization you are a part of. How should parents behave within the family? What should they devote their time to? What activities must they engage in? What attitude should they have? It will be difficult to know if they do not first understand the nature and purpose of the family! But if husbands and wives, parents and children, have a clear view of the nature and purpose of the family, they will know how to act in that realm.
Paul wrote to Timothy so that he, along with all of the offices and members in the church in Ephesus, would “know how one ought to behave in the household of God”. His letter is filled with specific instructions. For example, Timothy is to combat false teaching. Men and women are to pray lifting holy hands to the Lord. And officers are to be appointed who meet certain qualifications. These are some of the specific instructions that the apostle has already provided. But here in this passage he seeks to open our eyes to the nature and purpose of the church. How are we to behave in the church? What are we to do? How are we to be ordered? Well, though many specifical things can be said, we must also understand what the church is if we are to act in a way that is fitting. What is the church? What is her purpose?
Paul provides us with three descriptions of the church. One, the church is the household of God. Two, the church is the church of the living God. And three, the church is a pillar and buttress of the truth.
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In The Household Of God
First of all, the apostle refers to the church as the “household of God”. What a beautifully warm description of the church! The church — the church in Ephesus, this local church, and every other true congregation — is the household of God.
This description of the church fits quite naturally with the many other biblical doctrines. Take for example Paul’s teaching regarding adoption. In his letter to the Ephesians he taught that God the Father “predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved.” (Ephesians 1:5–6, ESV). If you are “in the Beloved” — that is, if you are united to Christ by faith — then you are adopted sons. You have God as Father. Those who have believed upon Christ with you are rightly called brothers and sisters. You have gained a family in Christ Jesus. It is no wonder, then, that Paul refers to the church as the “household of God”. The church is a spiritual family. And this is more than a metaphor. It is in fact a spiritual reality.
I wonder if you can see how knowing what the church is enables us to know how we are to behave as members of the church?
Imagine that Paul had described the church differently. What if he had written these words: “I hope to come to you soon, but I am writing these things to you so that, if I delay, you may know how one ought to behave in the…” school of God? Now granted, the church is like a school in some ways. For example, teaching is to take place within the church. But the church is more than a school. It is a family. And so in the church we should not only expect instruction and learning to take place, but to have close relationships, to help one another through times of personal difficulty, to establish deep bonds not easily broken, and to have leaders who not only teach but truly care, to name just a few things.
To make just one connection between what Paul says concerning the nature of the church and the instructions he gives concerning behavior in the church I will remind you of one of the qualifications that Paul laid down for overseers, or elders. In 1 Timothy 3:4 we learned that an overseer “must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church?” (1 Timothy 3:4–5, ESV). It is because the church is the household of God (this is her nature — this is what she is) that we must appoint overseers who have demonstrated the ability to manage their own households, for they will need to, not only teach, but to care for God’s church. Stated differently, given the nature of the church, an overseer will need to act more like a father than a professor. And the members of the church will need to act like brothers and sisters rather than fellow students.
I wonder if you would be willing to reflect more upon this idea that the church is the household of God later today? Ask yourself, if the church is God’s household then what does that mean for the officers and members? How should we view one another? What attitude should the members have towards one another? What kind of relationships should we seek to establish and maintain?
And yes, I do realize that the words family, household, father, brother and sister, will mean different things to different people depending upon their life experiences. For many these words do not produce thoughts of love, faithfulness, nurture, warmth, and protection, but of things contrary to these. If this is true for you, then you must work doubly hard in Christ to first learn what a physical household ought to be, and then to consider what God’s household is called to be. Both things may be learned from God’s word, and through the observation of good examples in the church today.
The church is called the “household of God” because the church is God’s family. God is our heavenly Father. He has reconciled us to himself through faith in his Son. We were once children of wrath, but now we are his beloved children. He has graciously adopted us as his own. He has set his name upon us. In Christ we are brothers and sisters dwelling together in God’s spiritual house. In God’s house there is to be order. In God’s house there is to be love. In God’s house there is to be nurture and admonition.
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The Church Of The Living God
Secondly, the apostle refers to the church as “the church of the living God.” And with this little phrase he reminds us of who we belong to, of who gives us life, and of who it is that dwells in our midst. The church — the church in Ephesus, this local church, and every other true congregation — is a church of the living God.
When Paul calls the church “the church of the living God” he reminds us of who we belong to.The church is God’s church. We belong to God, the living God.
Our God is different from the gods of the nations for our God is the living God. He is alive. The gods of the nations are not alive. They are dead, dumb, deaf and mute. They are the product of men. Men fashion idols with their hands. They form gods for themselves in their minds. But our God is alive. We have not made him, but he has made us. We have not formed him in our imaginations, but have received his word, wherein he graciously reveals himself to us.
And our God is called “the living God” because he has life within himself. The life that is in God is not derived from any other source. The life that we have is acquired life. We would not exist were it not for our mother and father, the support we have received from them and others, and the sustenance that we glean from the natural world. All of these things God has made. He is the source of all life — we are alive because he has made us live — but the life that is in him is his alone. He acquired it from no one else just as our confession so beautifully says in 2.2: God, “having all life, glory, goodness, blessedness, in and of himself, is alone in and unto himself all-sufficient, not standing in need of any creature which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them; he is the alone fountain of all being, of whom, through whom, and to whom are all things…”
Our God is the living God, and the church belongs to him.
When Paul calls the church “the church of the living God” he also reminds us of who it is that gives us life. God, the living God, gives us life. He has given us physical life. And he is also the one who has given us spiritual life. As Paul says in his letter to the Colossians, “And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross” (Colossians 2:13–14, ESV). This spiritual life that is ours in Christ Jesus is eternal life.
When Paul calls the church “the church of the living God” he also reminds us of who it is that dwells in the midst of us. This, I think, is Paul’s central concern. He wishes to remind us of who we belong to, of who gives us life, and of who it is that dwells in our midst. The living God dwells in the midst of his churches.
At the beginning of the sermon I read from Psalm 84. In that Psalm the sons of Korah tell of how wonderful it is to dwell in the temple of God and in God’s presence, saying, “How lovely is your dwelling place, O LORD of hosts! My soul longs, yes, faints for the courts of the LORD; my heart and flesh sing for joy to the living God…” Notice the phrase, “to the living God”.
I could have also read Psalm 42, where a similar theme is found. “As a deer pants for flowing streams, so pants my soul for you, O God. My soul thirsts for God, for the living God…” (Psalm 42:1–2, ESV). And in verse 4: “These things I remember, as I pour out my soul: how I would go with the throng and lead them in procession to the house of God with glad shouts and songs of praise, a multitude keeping festival” (Psalm 42:4, ESV). So you see, both Psalm 84 and 42 speak of God as “the living God” and of the blessing of dwelling in the presence of the living God in his temple, or house.
Certainly the apostle had these Psalms in mind when he spoke of the church as the “household of God” and the “church of the living God”. This is temple language, friends. He is reminding us of who it is that dwells in the midst of the churches. It is the living God who dwells in the midst of us. He is a great comfort to his people in times of plenty and in times of want, in times of peace and in times of distress.
This corresponds to what Paul teaches elsewhere regarding the church as the temple of God under this New Covenant era. To the Ephesians he said, “For [Christ] himself is our peace, who has made us [Jew and Gentile] both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near. For through him we both have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit” (Ephesians 2:14–22, ESV).
The church is the temple of God. This is also what Paul taught to the Corinthian church, saying, “Do you not know that you [plural] are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple.” (1 Corinthians 3:16–17, ESV)
If this truth regarding what the church is doesn’t inform our behavior, I don’t know what will.
If the church is the temple of God — if the living God dwells in the midst of her — then we are to be holy, for God is holy. His temple must be kept holy and pure. We are to approach the living God with reverence and awe. We are to lift holy hands to him in prayer. We are to take comfort and encouragement in his presence.
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A Pillar And Buttress Of The Truth
Thirdly, the apostle calls the church “a pillar and buttress of the truth”.
These are architectural terms being used as metaphors. In Solomon’s temple there were two main pillars named Jachin and Boaz, meaning “he shall establish” and “in it is strength” (see 1 Kings 7:15). Pillars are designed to hold things up in a beautiful way. Buttress means support or foundation. Here Paul uses this terminology to teach us that the church of the living God is designed to beautifully undergird and hold aloft God’s truth in word and in deed. The church is “a pillar and buttress of the truth”.
If this is what the church is, this too will inform our behavior. For example, it is no wonder that Paul urged Timothy to “remain at Ephesus so that [he] may charge certain persons not to teach any different doctrine…” (1 Timothy 1:3, ESV). False teaching cannot be tolerated in the church. Why? Because God has designed the church to be a pillar and buttress of the truth. Later in the letter Paul gives Timothy these instructions: “Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching” (1 Timothy 4:13, ESV). This behavior is fitting for a minister within Christ’s church. He is to faithfully read the scriptures, teach the scriptures, and exhort (which means to encourage and comfort) from the scriptures. Why? Because the church is a pillar and buttress of the truth. She is designed to undergird and hold aloft God’s truth in word and in deed so that all may see it.
And what truth is the church to hold aloft? Answer: God’s truth. The church is to preach and teach the truth of God’s word which has the gospel of Jesus Christ as its central message. In brief, the church is to preach and teach Christ crucified, risen, and ascended.
Colossian 1:28 has functioned as a kind of mission statement for me as a preacher, and for the teaching ministry at Emmaus. There Paul writes, “Him [Christ] we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ” (Colossians 1:28, ESV). What are ministers of the word to proclaim? They are to proclaim Christ! That is a very succinct way of saying that the minster is to preach the scriptures showing Christ to be the central figure and fulfilment of them all.
Indeed, that is where Paul takes us in this passage. After calling the church “a pillar and buttress of the truth” he recites a hymn (or a saying) of the early church in order to summarize the church’s message. You will notice that this hymn (or saying) of the early church summarizes the church’s central message by telling of the work of Christ — first, the accomplishment of his work; second, the observation of his work; and third, the response to his work both in heaven and on earth. It is a beautiful little expression which Paul uses to summarize the truth which the church is to undergird and hold aloft.
In verse 16 we read, “Great indeed, we confess, is the mystery of godliness”.
Notice that Paul calls the saying that follows a great (or marvelous) confession. “Great indeed, we confess, is the mystery of godliness”. The saying which follows is a brief, creed-like statement which summarizes the central teaching of the church.
And Paul refers to this teaching as “the mystery of godliness”. A mystery in Paul is a truth that was once largely hidden but has now been revealed. Listen to how Paul uses the term “mystery” at the end of Romans, and you will see. “Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith— to the only wise God be glory forevermore through Jesus Christ! Amen” (Romans 16:25–27, ESV). A “mystery” in Paul is the truth about Christ once concealed but now revealed.
The term translated as “godliness” means “religion” or “appropriate beliefs and devout practice” ( Louw Nida, 530). In other words, in Christ God has now revealed to us most clearly what it is that we are to believe and how it is that we are to live. This truth is great. And this is the truth which the apostle, along with the early church, confessed with these words:
“He was manifested in the flesh,
vindicated by the Spirit,
seen by angels,
proclaimed among the nations,
believed on in the world,
taken up in glory.” (1 Timothy 3:16, ESV)
This saying of the early church briefly and with very broad brush strokes confesses the Christian faith.
There is some debate as to the structure of this saying. I think it is best to divide it into three parts, with two lines per part.
In each of the three sections, one line will emphasize a physical or earthly aspect of Christ’s work, the other will provide the spiritual or heavenly perspective.
And the progression of the three sections is this: first, we have a summary of the accomplishment of Christ’s work. Sercond, a summary of the observation of Christ’s work. And thirdly, a summary of the response to Christ’s work.
The first two lines summarize the accomplishment of the work of redemption in Christ’s life, death, burial and resurrection.
The first line says, “he was manifested in the flesh.” The word manifest means to make visible. This speaks to the birth of Christ and the incarnation. Indeed, the eternal Son of God took on flesh to accomplish our redemption. He was born into the world. He lived in the flesh. He died in the flesh. How was our redemption accomplished? By Christ, who was and is God incarnate. We confess that “he was manifested in the flesh.”
The second line says he was “vindicated by the Spirit”. Notice the shift from the physical to spiritual. “He was manifested in the flesh, vindicated by the Spirit.” When we think of the work of Christ we should always remember these two realms, the earthly and the heavenly, for they are intimately connected in Christ. Christ came to reconcile men on earth to our Father in heaven. He came to rescue us body and soul, and to conquer death – physical and spiritual. Christ overcame the world, and he defeated the powers of darkness in the spiritual realm. This little saying bounces from an earthly to a heavenly perspective to remind us that the work Christ has accomplished has impacted both realms. The phrase “vindicated by the Spirit” means that Christ was proven to be right and true by the Spirit of the living God. This is to remind us of all the miracles that Christ performed in his earthly ministry. These were worked by the power of the Spirit. These were signs that showed that he was who he claimed to be. And the phrase “vindicated by the Spirit” does also point to the resurrection of Christ. Christ was raised from the dead on the third day by the Spirit, this being the greatest vindication of all.
The second describes the observation of Christ’s finished work in heaven and on earth. The first line of the second section says, “seen by angels”. The heavenly beings watched Christ finish the work of redemption through his life, death, burial and resurrection. And the second line of the second section says, “proclaimed among the nations”. The apostles along with other disciples of Christ observed the accomplishment of our redemption. They were witness to the resurrection. And they proclaimed Christ crucified and risen to the nations. The nations observed Christ’s finished work through their word.
The third section of this confession describes the response to Christ’s finished work on earth and in heaven. The first line of the third section says that he was “believed on in the world”. How did the nations respond to the news of Christ’s finished work? Many received him. Many beloved upon his name. The second line of the third section says that he was “taken up in glory.” This refers to the ascension of Christ to the Father’s right hand. How did the heavenly realm respond to Christ’s finished work? They received him as the victorious one. He entered into glory and sat down on his heavenly throne, all authority in heaven and earth having been given unto him.
Brothers and sisters, the church is a pillar and buttress of the truth. She is undergird and hold aloft the truth of the gospel of Jesus Christ. She is to proclaim the mystery of godliness. The Christ has come. He has accomplished our redemption through his life, death, burial, resurrection, and ascension. He has defeated the kingdom of darkness, sin, and death. And he reigns supreme. This is our confession.
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Conclusion
How are we to behave in Christ’s church? How are we to act? What are we to devote ourselves to? Well, many specific things may be said in response to that question. But certainly we must understand what the church is if we are to know how to behave as members. Perhaps you have noticed how easy it is for churches to grow distracted — to busy themselves with many things not commanded in the scriptures which do not correspond to the nature of the church.
The church is the household of God.
The church is temple of the living God
The church is a pillar and buttress of the truth.
Paul has and will continue to provide us with Specific instructions concerning proper behavior within Christ’s church. But it is possible to do what he commands in a mechanical. Understanding the nature of the church will help us to maintain a proper heart attitude and mindset as we seek to order the church according to God’s design.
