New Testament Reading: Acts 6:1-7

“Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution. And the twelve summoned the full number of the disciples and said, ‘It is not right that we should give up preaching the word of God to serve tables. Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word.’ And what they said pleased the whole gathering, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. These they set before the apostles, and they prayed and laid their hands on them. And the word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests became obedient to the faith.” (Acts 6:1–7, ESV)

Sermon Text: 1 Timothy 3:8-13

“Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. They must hold the mystery of the faith with a clear conscience. And let them also be tested first; then let them serve as deacons if they prove themselves blameless. Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things. Let deacons each be the husband of one wife, managing their children and their own households well. For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.” (1 Timothy 3:8–13, 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

Let us not forget that Paul’s purpose in writing to Timothy was to ensure that the church be properly ordered. 

The false teachers that had infiltrated the church in Ephesus were promoting speculations that lead to disorder rather than “the stewardship [or good order] from God that is by faith” (1 Timothy 1:4). Paul wrote to Timothy so that he “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” (1 Timothy 3:15, ESV). The church is the household of God, and Timothy was a steward, or household manager. And Timothy was to see to it that overseers were appointed to serve in God’s house.  They are to be morally upright and gifted for the work. One thing that overseers would need to do was to care for God’s church. And how would they prove that they were capable of this? Answer: by managing their own households. Concerning overseers, 1 Timothy 3:5 says, “for if someone does not know how to manage his own household, how will he care for God’s church?” So, this entire letter has order in the household of God as it’s major theme. 

Brothers and sisters, our God is a God of order. 

That he is a God of order is displayed most wonderfully in the natural world. In the beginning God created the heavens and earth. The earth was at first without form and void, and darkness was over the face of the deep. And in six days time God formed and fashioned the earth by the power of his word to make it a place suitable for human habitation. In creation God transformed the earthly realm, bringing order out of disorder. Order in the natural world makes human life possible. And that order is beautiful to behold. His order is also displayed within the family. In the beginning God instituted marriage and commanded that children be brought into the world and raised through the union of husband and wife. Order within the home is beautiful to behold. And that God is a God of order is also displayed within society in the authority structures that God has instituted. How good and pleasant it is for citizens to live within a well ordered and just society. Our God is a God of order.

We should not be surprised then to find instructions concerning the proper ordering of Christ’s church. The Old Testament is filled with instructions concerning the ordering of the nation of Israel and the proper worship of God under the Old Covenant, and the New Testament does provide us with instructions concerning the proper worship of God and the ordering of the Israel of God (that is, the church of God) under the New Covenant. Our God is a God of order. And his household is to be kept orderly. 

His house is to be filled with truth, and not falsehood. 

His house is to be kept holy. 

His house is to be a house of prayer. 

And his house is to be well managed and cared for. 

In the previous passage we learned that in God’s house men are to be appointed to hold the office of overseer. These men are to be morally upright and gifted for the work. 

And in the passage that is before us today we learn that there is a second office within Christ’s church, the office of deacon. 

So when a church is properly ordered it consists of members, and some of those members will be called to hold the office of overseer or deacon.

What does it mean to hold an office within Christ’s church? Well, it means to be appointed to a position of authority which involves service. 

That overseers and deacons are offices within Christ’s church is made clear by the fact that qualifications are listed. Were these merely non-authoritative gifts that Paul was referring to, then no qualifications we need to be met. There are other passages in the New Testament that speak of spiritual gifts. All Christians have them. Some have the gift of faith, others the gift of mercy, and still others the gift of hospitality, etc. These are gifts that are given by the Spirit to those who believe for the building up of the body of Christ. Christians are to use their gifts towards that end, and they need not meet qualifications to use them. But overseers and deacons are office bearers. These have authority within Christ’s church. They are called by God and congregation to lead and to serve the church in a formal capacity. Thus the qualifications. 

So within every local church there are members. These have believed upon Christ. These, having made a credible profession of faith have said “Jesus is Lord” through the waters of baptism, and these have willingly joined themselves to a particular local church where they walk with others who are also joined to Christ by faith. And some of these men will be called to serve Christ’s church as overseers or deacons. This basic makeup of the church is reflected in Paul’s greeting to the church in Philippi. In Philipians 1:1 he says, “Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons” (Philippians 1:1, ESV).

You know what overseers are. This one office goes by different names. Overseers are bishops, elders, pastors, and shepherds. Each name highlights a different aspect of the work. In brief, overseers provide oversight and leadership to the church. They shepherd the congregation. They lead in teaching, in prayer, in pastoral care, and in matters of discipline. The qualifications for elders were considered last week. 

But what are deacons?   

You will notice that this text does not explicitly tell us what deacons are called to do. To gain a better understanding of what deacons are called to do we will need to look elsewhere (and we will). But certain things may be  gleaned from this text. 

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Deacons Have Authority

First of all, we can see from this passage that deacons have authority within Christ’s church. 

That deacons have authority is made clear by the list of qualifications that we find in this passage. Were Paul simply exhorting men to serve within the church, then no qualifications would be listed. But Paul is not merely encouraging Christians to serve within Christ’s church. Instead, he is concerned that the office of deacon be filled by men who are qualified and gifted.

The word “likewise” at the beginning of verse 8 is significant. It links the qualifications for overseers and the qualifications for deacons together. Both are offices in Christ’s church. Both overseers and deacons have authority in Christ’s church. And so both must meet certain qualifications. 

And if we compare the qualifications for deacons to that of overseers, we will find that they are similar. 

Verse 8: “Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain.” (1 Timothy 3:8, ESV). To be “dignified” is to be honorable and deserving of respect. The phrase “not double tongued” means that the man must not be a hypocrite, or we might say, two faced. “Not addicted to much wine” means that he must not be a drunkard. “Not greedy for dishonest gain” means that he must not be a lover of money. 

In verse 9 we read: “They must hold the mystery of the faith with a clear conscience”. This is probably a good time to note one of the obvious differences between the qualifications for overseers and deacons. A deacon need not be “able to teach”. Overseers are called to teach. Deacons are not. But this does not mean that a deacon need not hold to sound doctrine. When Paul says that deacons must “hold the mystery of the faith” he means that they must understand the faith which God has revealed in Christ Jesus and believe it. We typically use the word “faith” to refer to personal belief or trust in Christ, and it is that. But sometimes the word “faith” is used to refer to a body of doctrine or a set of beliefs. You will notice that deacons are to “hold to… the faith”. The presence of the definite article helps us to see that Paul is not referring to personal faith or trust, but to sound Christain doctrine. That is what he means by “the faith”. And he calls it “the mystery of the faith” because the truth concerning exactly who and what the Christ would be was for ages largely hidden, but had been revealed when the Christ was born into the world, as he lived, died, and rose again, ascending to the Father’s right hand.  This is how Paul uses the word “mystery”. A mystery in Paul is a truth once concealed but now revealed. The point is this — though deacons are not called to teach within the church, this does not mean that they may have poor doctrine. “They must hold the mystery of the faith…” (1 Timothy 3:9, ESV). I hope you can understand why this is the case. Doctrine affects everything. You live the way that you live based upon what you truly believe. And deacons will serve based upon what they believe to be true in their minds and hearts. They must hold to sound doctrine. 

You should know that for a man to hold the office of  overseer at Emmaus he must fully subscribe to the Second London Confession of Faith. That Confession does accurately summarize the faith, in our opinion. And so requiring full subscription to that Confession does help to insure that our overseers hold to sound doctrine (every heretic claims to believe the Bible, friends. We must press further to ask, what do you believe the bible teaches on this major doctrine and that? Having a confession of faith is a great help in maintaining doctrinal purity). And not only must overseers fully subscribe to the Second London Confession. Deacons must also fully subscribe. Why must they fully subscribe if they are not in charge of the teaching ministry of the church?, you might ask. Well, he answer is, because Paul lists  holding “the mystery of the faith” as a qualification for them. And this is a qualification because deacons do have authority within Christ’s church. And though it is not the authority to teach, it is real authority, and so they must hold to sound doctrine — doctrine affects everything. 

 In fact, Pauls says that they must “hold the mystery of the faith with a clear conscience.” This means that they must be living according to the ethical demands of the scriptures. They, like overseers, are to be morally upright so that their own conscience does not condemn them. 

Verse 10: Deacons are to be “tested first; then let them serve as deacons if they prove themselves blameless.” Who are they to be tested by? Well, they are to be tested by the overseers. Certainly the elders are to take the lead in this. But the implication is that they are to be tested by the whole congregation. They are to be found blameless — morally upright — by the church. And it is the church that is to appoint them to the office.

At Emmaus we have a congregational form of church government. This does not mean that the members are to be involved in every decision that is made. No, the overseers do have the responsibility and authority to lead within the church, and that freedom is rather broad. But the congregation is to be involved in three things. One, the reception of new members. Two, the final stages of church discipline (particularly excommunication). And three, the appointment (or removal) of church officers. The congregation’s involvement in these things is demanded by the scriptures, in our opinion. Both overseers and deacons are to prove themselves blameless. And who are they to prove this to except the church that they will be called to serve? And it will be the church, with the overseers at the lead, who sets officers apart for the work through the laying on of hands. 

In verse 11 we read, “Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things”. This verse has been a source of debate. The Greek word translated as “wives” can mean either “women” in general or “wives” in particular. The question is, does Paul mean “women who hold the office of deacon”, or is he referring to the “wives of the deacons”? 

You can see the position that the ESV takes. The ESV, along with the KJV, NKJV, NET, and NIV, translate the word as “wives”. But NASB says, “women must likewise be dignified.” Another text that contributes to the debate about women holding the office of deacon is Romans 16:1 where Paul says, “I commend to you our sister Phoebe, a servant of the church at Cenchreae…” (Romans 16:1, ESV). The Greek word translated is as “servant” there is the same word that appears here in our text today translated as deacon. Deacon means servant. So the question is did Paul mean that Phoebe was a servant? Or did he mean that she held the office of deacon? Well, we know for certain that she was a servant. Paul at least means that much. But whether she held the office of deacon is questionable.

It is our view that Phoebe was a servant (and not a deacon) and that when Paul refers to women in 1 Timothy 3:11, he is referring to the wives of the deacons, and not to women who are themselves deacons. I do believe that this view is supported by a study of the practice of the early church. But the answer to the question, does Paul mean “women in general” or “the wives of the deacons” in particular is answered clearly by what Paul has already said in 1 Timothy 2:12, namly, “I do not permit a woman to teach or to exercise authority over a man…” (1 Timothy 2:12, ESV). If the office of deacon is authoritative (which it certainly is, thus the qualifications), then Paul has already answered the question, may women hold the office of deacon? in 1 Timothy 2:12.

Why then does Paul place requirements on the wives of deacons, but not upon the wives of overseers? Why must the wives of deacons “likewise” be “dignified, not slanderers, but sober-minded, faithful in all things.” I will tell you why. It has to do with the nature of the deacons’ work. We will soon explore this further, but for now let me say that deacons are called to care for the physical needs of the congregation. This will require the deacon to come alongside those who are ill and suffering. And so it is not at all difficult to imagine a situation where it would be inappropriate for a male deacon to meet the need himself. Instead, his wife should meet the need. Or perhaps another woman in the congregation who has volunteered to assist in the work of the diaconate. These women — the wives of the deacons, and perhaps others who assist the deacons in their work — “likewise must be dignified, not slanderers, but sober-minded, faithful in all things.” 

You will notice that this is not said of overseers (neither here nor in Titus 1), and I will tell you why. An overseer may discharge his duty without running into this problem. He may preach, pray, and provide oversight of the church and not require the assistance of his wife or other women in the congregation to meet the physical needs of women in the congregation who are suffering.

I wonder, brothers and sisters, are you praying for the officers of Emmaus? And you know what my next question will be? Are you praying for their wives? Though an elder may discharge his duties without the formal assistance of his wife, you know that a good and godly wife is a tremendous blessing and support to him. Pray for your elders, and pray for their wives too! And be sure to pray for the wives of your deascons. They are mentioned here in this text because they play a vital role in the support of the diaconate. I have witnessed it, brothers and sisters. I know how much these women are involved in the support of the deacon husbands, and in the service of the Christ’s church.

In verse 12 Paul returns to the deacon himself, saying, “Let deacons each be the husband of one wife…” This also supports the interpretation that men are to hold the office of deacon. But Paul’s point is that deacons, like overseers, are to be faithful to their wives. And then we read, “managing their children and their own households well.” This is similar to the qualification for overseers, but it is not quite the same. Both overseers and deacons have authority over the church of God. Both must manage the church in their own way. And so both must first demonstrate the ability to manage their households. But overseers are also to  “keeping his children submissive…” “with all dignity” (1 Timothy 3:4, ESV). I do believe that this additional requirement naturally corresponds to the overseers duty to lead. He must be able to lead the congregation to love and good works. And he should demonstrate that he is able to do this first in the home.  

And then in verse 13 we find this word of encouragement for deacons. In fact, the word of encouragement for deacons found in verse 13 corresponds to the word of encouragement that was delivered to overseers at the beginning of verse 1. Do you remember it?  In verse 1 we read, “The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task.” And now in verse 13 we read, “For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus” (1 Timothy 3:13, ESV). In other words, there are spiritual blessings that accompany faithful service as a deacon. To serve as a deacon is an honor within Christ’s church. The faith of deacons is strengthened as they have a front row seat to the ministry of the church being discharged. The Lord does bless them for their service. 

Up to this point I have only demonstrated to you that deacons have authority within Christ’s church. But what kind of authority do they have?

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The Authority Of Overseers and Deacons Is Not the Same

Let me begin to answer that question by saying that the authority of overseers and deacons is not the same. That is made clear in this passage in at least three different ways. 

One, I will again draw your attention to the word “likewise” at the beginning of verse 8. The word “likewise” indicates that overseers and deacons are similar, but not the same. Were they the same, Paul would have dealt with them together. “Likewise” indicated that overseers and deacons are similar but not the same. How are they similar? Both are authoritative offices in Christ’s church. How are they different? We will consider that in a moment. 

Two, the similar but different set of qualifications indicates that the authority of overseers and deacons is not the same. 

And three, the titles themselves indicate differing levels of authority. Deacon means servant. Overseer means servant leader. Notice that both overseers and deacons are called to servants, but overseers are called to lead. And, as it has already been said, overseers are called to teach.  

And so both overseers and deacons have authority in Christ’s church. Both are offices which require that qualifications be met. But overseers (pastors and elders) are called to maintain the general oversight and leadership of the church.

What then are deacons called to do? And in fact we might at the same time ask the question, what are overseers called to do?, given that these offices are designed to complement one another.  

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Deacons Are Called To Care For The Physical Needs Of God’s People

To answer the question, what are deacons (and oversees) called to do, we must look elsewhere. What they are called to do is implied in this text. But here Paul sets down qualifications for these offices, and not a job description. He assumed that Timothy (along with the church in Ephesus) knew what these offices were and what they entailed.

In brief, when the New Testament evidence is considered we see that overseers are to lead the church. They are to devote themselves to the preaching and teaching of scripture, to the defense of sound doctrine, to the maintenance of the worship of God, to prayer, and to the care of souls. And the deacons are to devote themselves to caring for the physical needs of the congregation so as to free the overseers to do their work. 

That Acts 6 passage that was read at the beginning of the sermon is significant. It is likely that that passage describes to us the original formation of the office of deacon. 

Now, the seven men who were chosen to serve are called “deacons” (διάκονος in the Greek) in that passage. But they were set apart to the work of service ( διακονέω in the Greek). You can hear how similar these words are. Διάκονος is the noun translated as deacon in 1 Timothy 3, and διακονέω is the verb which describes the work these seven were appointed to in Acts 6. They were to oversee the service of tables. So although they are not called διάκονος, they were appointed to the work of διακονέω. These seven were the original deacons, brothers and sisters.

Notice a few things about this passage in Acts 6 which describes the establishment of the diaconate. 

One, there was work to be done that had to do with meeting physical needs. Widows needed to be cared for. In our day and age the government attempts to meet the physical needs of its citizens, but in the days of the early church this responsibility fell to the community. The church needed to see to it that the physical needs of Christain widows were being met. And by the way, the same is still true today as the government will struggle to care for its citizens in the way that only friends, family, neighbors and fellow church members only can. I am not saying that Christians should reject government aid when it is needed. After all, you and your fellow church members have already paid the taxes. You might as well benefit from them when there is a legitimate need. Instead, I am saying that the church should not leave caring for the needy amongst them to the government. This is the church’s job. “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith” (Galatians 6:10, ESV).

Two, notice that a failure to meet the physical needs of church members with equity was leading to division within Christ’s church. The Hellenist (or Greek) widows were being neglected while Hebrews widows were well taken care of. Yes, even the Christians in the early church were struggling with racism. Favoritism was being shown to one group of people over another based upon their ethnicity. And this inequality in the benevolence ministry of the church was dividing the congregation.

Three, the apostles were unable to meet the need while at the same time devoting themselves to the ministry of the word and prayer. They said, “It is not right that we should give up preaching the word of God to serve tables”

Four, meeting these physical needs was so vital to the life of the church that neglecting them was simply not an option, and so the office of deacon was established. 

Five, it appears that this was an office because there were qualifications that had to be met. The apostles instructed the congregation, saying “pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word.” I think you can see that the qualifications that Paul lists for deacons in 1 Timothy 3 are nothing more than an elaboration on what the apostles said in Acts 6. These servants were to be “men of good repute, full of the Spirit and of wisdom.”

Six, the number of men chosen was determined by the need of the congregations. Seven were chosen, because seven could do the job. The same should be true today. 

Seven, it was the entire congregation that chose the seven. “ And the twelve summoned the full number of the disciples and said, ‘It is not right that we should give up preaching the word of God to serve tables. Therefore, brothers [may refer to “sisters” also], pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty.”

Eight, the church was instructed to choose seven men.

Nine, the church was to present the men back to the apostles for approval, and the apostles were to lay their hands on the men to appoint them to the office. The same is true today. The church is to choose its officers. The overseers are to lead in this. If they approve, they are to lay their hands on the men chosen by the congregation to ordain them.  

Ten, these original deacons were not waiters and busboys. Instead they oversaw the daily distribution to be sure that all of the widows were equally cared for no matter their ethnicity.  

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Conclusion

Brothers and sisters, the diaconate is vital to a flourishing congregation. 

It is vital that Chrtistian be cared for body and soul.

Though we have made a distinction between body and soul, the physical and the spiritual, we should not forget that the two affect each other, for we are complex persons. 

The diaconate is vital to the peace of the congregation. 

The diaconate is vital to the eldership. 

The diaconate is even vital to the evangelsitic ministry of the church. “By this all people will know that you are my disciples, if you have love for one another.”” (John 13:35, ESV)

Pray for your deacons. 

Pray for their wives. 

Be ready to serve under their guidance.

If you see a need that is bigger than you can meet alone, tell a deacon. 

If you yourself are in need, make it known. 

Brothers and sisters, let us see to it that the church is well ordered. Our God is a God of order. And we trust that things flourish when they operate according to his design. May the Lord bless us and be glorified in this place, in Christ’s name.

Old Testament Reading: Genesis 9:1–17

“And God blessed Noah and his sons and said to them, ‘Be fruitful and multiply and fill the earth. The fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the heavens, upon everything that creeps on the ground and all the fish of the sea. Into your hand they are delivered. Every moving thing that lives shall be food for you. And as I gave you the green plants, I give you everything. But you shall not eat flesh with its life, that is, its blood. And for your lifeblood I will require a reckoning: from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man. ‘Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image. And you, be fruitful and multiply, increase greatly on the earth and multiply in it.’ Then God said to Noah and to his sons with him, ‘Behold, I establish my covenant with you and your offspring after you, and with every living creature that is with you, the birds, the livestock, and every beast of the earth with you, as many as came out of the ark; it is for every beast of the earth. I establish my covenant with you, that never again shall all flesh be cut off by the waters of the flood, and never again shall there be a flood to destroy the earth.’ And God said, ‘This is the sign of the covenant that I make between me and you and every living creature that is with you, for all future generations: I have set my bow in the cloud, and it shall be a sign of the covenant between me and the earth. When I bring clouds over the earth and the bow is seen in the clouds, I will remember my covenant that is between me and you and every living creature of all flesh. And the waters shall never again become a flood to destroy all flesh. When the bow is in the clouds, I will see it and remember the everlasting covenant between God and every living creature of all flesh that is on the earth.’ God said to Noah, ‘This is the sign of the covenant that I have established between me and all flesh that is on the earth.’” (Genesis 9:1–17, ESV)

Sermon Text: 1 Timothy 3:1-7

“The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church? He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil.” (1 Timothy 3:1–7, 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

One of the reasons I chose to preach through 1 Timothy was so that we might be encouraged as a congregation to keep our focus upon Christ, the advancement of his kingdom, and the building up of his church in these politically turbulent times. Granted, all of scripture does point to Christ and the furtherance of his kingdom, but 1 Timothy has a lot to say about life in Christ’s church. And I think it is good for this to be our focus.   

As Christians, we are citizens of an earthy nation. We live under the Noahic Covenant. And so we are obligated to participate in the common (but accountable) political communities that covenant sanctions. And this topic has been our focus in Sunday school over the past couple of months. There we have learned a lot about our responsibilities in the civil realm. There you have been encouraged to be responsible citizens. 

But as Christians, we are also citizens of the kingdom of heaven. If you are in Christ you live under the New Covenant ratified in his blood. And where is this New Covenant community found? Many of its members have already gone to glory and are even now enjoying the blessed presence of God. Their bodies lie in the grave but their souls have been perfected and are alive in the presence of God. These saints who have gone to glory are assembled in heaven. Our brother Steven Haws is among them. Our brother John Thezier is among them, along with many others. But there are also many partakers of this New Covenant who are alive on earth today. These are those who have been drawn to faith in Christ. These have turned from their sins to trust in Christ for the forgiveness of their sins. These have been justified, adopted, and are now being sanctified by the word of God and by his Spirit. And where do these members of the New Covenant who are alive in the world today assemble? They assemble in God’s house, that is to say, in the Church. They sit at the Lord’s table. They gather together on the Lord’s Day to feast on Christ and on his word. They come to offer up prayers and praise to God with the intent to obey him in the whole of life. They come to fellowship with one another, and in so doing they gain a foretaste of the blessed life that is to come. In fact, the scriptures remind us that the assembly of God’s redeemed in heaven and the assembly of God’s redeemed on earth are synchronized in their worship even now when the writer to the Hebrews says, “But you [speaking to Christians alive on earth] have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel” (Hebrews 12:22–24, ESV). Where do those who are partakers of the Covenant of Grace assemble? Whether on earth or in heaven they assemble before the throne of God being united to Christ by faith. Let this truth sink in, brothers and sisters. Believe it sincerely so that it brings peace to your soul. You are citizens of the kingdom of heaven now  if you have faith in Christ.  

Do you see, then, that the Christian has a dual citizenship? We are simultaneously citizens of an earthly nation, and of Christ’s heavenly kingdom. God is the Sovereign King of both. He reigns over both through his risen Son, all things having been made subject to him. But he reigns over these realms differently. And though he has a special kind of love and concern for his redeemed — those who are citizens in his heavenly and eternal kingdom — we must remember that we  are citizens of both.

Brethren, while I do not wish to in any way diminish the importance of our political engagement, this morning I do desire to fix your minds upon the far greater task of building Christ’s church and furthering his heavenly and eternal kingdom on earth. To put it differently, Christians must engage in both realms. They must continuously seek the good of the city and nation in which they live and also the advancement of the kingdom of God on earth. But one of these tasks is more important than the other. Neither should be neglected. And some Christians may be called to engage in politics or in Christian ministry more than others. But even the Christian politician must confess that his work in the political realm is subordinate to the work of Christ’s kingdom. 

How so, you ask? Well, while it is true that life in these two kingdoms is always deeply intertwined and interrelated, the political communities in which we live exist to preserve life in this world. And we might ask, why is life on this earth being preserved? If you know about the covenant that God transacted with all of creation through Noah (of which the rainbow is a sign) you know that God promised that “seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease”(Genesis 8:22, ESV). But why did he promise this? Why did he promise to preserve the world? The scriptures are clear. He promised to preserve the natural order so that the human race might be preserved. And the human race is preserved so that God might accomplish his purposes of redemption through the Covenant of Grace. Stated in another way, God in his mercy has determined to preserve the human race. This includes the preservation of stability within our political communities (generally speaking). But the ultimate reason for the preservation of the human race is so that the salvation of God’s elect might be accomplished and applied. Indeed, salvation has been accomplished. The Christ was born. He lived, died, and rose again for himself and others. And indeed, this redemption is being applied to God’s elect, just as it has been from the first utterance of the gospel in the presence of our first parents, Adam and Eve. The world remains — the full and final judgement of God has been delayed — so that redemption may be accomplished by Christ and applied to all his elect. 

This is precisely what the Apostle Peter taught in 2 Peter 3. Listen carefully to his words. And notice his allusion to the flood, and his teaching concerning God’s preservation of the natural world from Noah’s day to the present for the purpose of the accomplishment and application of redemption. He writes. “This is now the second letter that I am writing to you, beloved. In both of them I am stirring up your sincere mind by way of reminder, that you should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles, knowing this first of all, that scoffers will come in the last days with scoffing, following their own sinful desires. They will say, ‘Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.’ For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, and that by means of these the world that then existed was deluged with water and perished. But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly. But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed” (2 Peter 3:1–10, ESV). According to Peter the return of Christ and the  final judgement is delayed, not because God is slack, but so that “all should reach repentance”.

What is the point that I am making? Well, in brief it is this. Political issues matter. They matter because they pertain to our life in this world. And clearly, God is concerned with life in this world. He has promised to preserve the human race until Christ returns. And one of the ways that he preserves the human race is by the preservation of political stability, in which governmental powers play a significant part. Political issues matter. They matter to God and they should matter to us. But never can the Christian lose sight of the bigger picture. God has promised to preserve the world under the Noahic covenant, so that his redemptive purposes might be fulfilled. This is why I have said that political concerns must remain subordinate to kingdom concerns for the Christian. Both concerns and valid, but the Christian must keep the furtherance of Christ’s kingdom (which is accomplished through the preaching of the gospel, by applying baptism to those who repent and believe, and by teaching those who believe to obey all that Christ has commanded), as their leading concern. This is our mission, brothers and sisters. The church is to  “ make disciples of all nations, baptizing them… [and] teaching them to observe all that [Christ has] commanded…” (Matthew 28:19–20, ESV). This is not our only concern, but it is our primary concern. 

It’s really about perspective and priorities. Tell me friends, what is a husband and father to devote himself to? I hope you would say, his life is to be devoted to loving his wife and children, and to raise the children up in the nurture and admonition of the Lord. So is that all he is to do then? Is he to spend every waking hour with his wife and children and focus all of his energies only on them? You know that life in this world does not work this way. That husband and father must go to work, he must maintain the home, mow the lawn, pay the bills, serve within the church, engage socially, along with many other things. But as he engages in these other responsibilities, he must constantly keep everything in perspective and maintain his priorities. He would be irresponsible to neglect work and the other duties of life. But he would  error greatly if he allowed work or social life to take priority over loving and leading his wife and children. It is about perspective and priorities. And so it is for the Christian sojourner. Life is complex. We have many responsibilities. But why are we here? Answer: To give glory to God and to further Christ’s kingdom. 

I wonder, do you see how keeping this big picture in mind helps us to keep politics in perspective? Should the Christian care about politics? Yes! For God is preserving humanity by maintaining stability in this realm. But should the Christain view political matters as ultimate? No! For according to the scriptures the preservation of the natural world and of the human race is serving a greater end, namely, the accomplishment of salvation and the application of it to God’s elect, which is the furtherance of God’s kingdom which will come to a culmination in the new heavens and earth which Christ has earned on the last day. Stated even more simply: politics matters, but the advancement of the kingdom of Christ and the building up of Christ’s church matters more. This is the mission of the church under which the other responsibilities of life are subordinate. 

One thing that has been on my mind lately is the question, how will the church in this land, not only survive, but thrive as the culture grows ever more hostile to the Christian faith? I’m sure you have noticed the hostility. It’s not directed at Christians only, but towards others who hold to a belief in God and the idea that morality is rooted in him. And the hostility is not coming from our neighbors primarily. Instead it is concentrated in institutions of power — the universities, the press, large and powerful corporations, and in the elite celebrity class. There is indeed some hostility present within the broader society. Will it continue to trickle down to our neighbors and become pervasive? Only God knows. But the question is this, how will the church thrive if our culture remains on this path? 

The answer is rather simple, I think. The church will thrive in a culture that is hostile to her in the same way that will thrive when she holds an honored and privileged place within society, and that is by being faithful to Christ and his word. 

And this is my charge to you this morning: As sojourners maintain a heavenly and eternal perspective, keep our mission always in mind, and be faithful to Christ and his word. Be faithful in your own soul. Be faithful in your home. Be faithful in public. And be faithful in the church. 

The church will thrive if she is faithful. The church will wither if she is compromising.

Compromising churches will seem to be alive for a time. This is especially true when the culture is relatively kind to Chritsians. But compromising churches will surely wither with the passing of time, for they have separated themselves from their lifesource. They are like cut flowers. They may for a brief moment have the appearance of life and beauty, but their decay is inevitable, for they have been severed from their roots.

But faithful churches will thrive with the passing of time. Faithful churches are like the hardy shrubs that blanket the hills here in Southern California. They often go unnoticed. They are not as visually impressive as an elaborate bouquet of flowers, but their roots are firmly set in the soil. They thrive in the springtime rain, and they are resilient to drought and the heat of summer.   

Brethren, let us be sure that faithfulness to Christ and his word is our aim. Let us continue to send our roots down deep into the soil of Christ and his word. Let us be sure to believe him and to obey him individually, as families, and as a congregation. And let us not fear times of drought nor the heat of summer, leading us to compromise. No, the very worst thing that we could do is compromise in faith and practice, for then we would be severed from the root. But remaining faithful we must rest assured that God has designed his church to thrive, not only in the springtime rain, but also the heat of summer. The church, and every member within her, is well equipped to thrive in every condition.     

That was a very long introduction, I know. But I wished to set this sermon, and this sermon series, against that backdrop. Faithfulness is what we are after. What is God will for the church? Once we know, we must be faithful. 

And what have we learned so far? In brief, the church must be faithful in doctrine, in holiness, and in prayer. And the text that is before us today makes it clear that one of the most important things that a church will do is to appoint men to the office of overseer. Stated negatively, one of the most damaging things a church can do is to appoint men who are not called qualified to the office of overseer. In brief, if the church is to be faithful, then she must have faithfull men leading her. 

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A Noble Task

Our text for today begins with what Paul calls “a trustworthy saying.” This must have been a saying that was adopted by the early church: “If anyone aspires to the office of overseer, he desires a noble task.”

To aspire to something is to seek to attain, or to long for something eagerly. “Noble” does not mean glorious, but rather good, fine, and praiseworthy. And it is important to notice that the office of overseer is called a “task”, that is to say, a work. 

You will note that Paul does not rebuke men for aspiring to the office of overseer as if they were being selfishly ambitious, but he does remind Timothy, and through him, the church, that overseers must engage in good, fine, and praiseworthy work. Undoubtedly, there are some who are selfishly ambitious to hold the office of overseer within Christ church. These wish to have the notoriety and respect that sometimes comes with the position. But Paul does not assume that all who aspire to the office are of this spirit. Instead, he simply reminds us that overseers must engage in noble work.

So what is the office of overseer? Well, it is no different from the office of pastor or elder. This one office — the office of elder — goes by many names. Each name highlights a different aspect of what the office requires. The term elder brings to mind authority. The term pastor brings to mind the care of a shepherd. And the term overseer (or bishop) connotes general leadership and oversight. If you were to read Acts 20:17 and following you would find an account of Paul the apostle meeting with the “elders of the church” of Ephesus. And as they met he spoke to them saying, “Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood” (Acts 20:28, ESV). And so elders are also called overseers, and these have the responsibility to look out for and lead the church of God.  

“If anyone aspires to the office of overseer, he desires a noble task.” But you will notice that someone aspiring to the office of overseer does not make them qualified to hold that office. Instead, there are qualifications to be met. And if we are paying attention to the New Testament scriptures we will agree that it is the church that must agree that the man who aspires to the office of overseer meets these qualifications. Naturally, existing elders have an important role to play in this process. The fact that Paul wrote to Timothy to see to it that these qualifications were met confirms this. But those who aspire the office of overseer are to be vetted by the congregation. The congregation must agree that the man is called and fit for the office. And the church, with the existing elders at the lead, is to lay hands on the man to set him apart for the work, with fasting and prayer as Acts 13 describes. 

So what are the qualifications? Many are listed here, but they fall into two categories. First, the man must exhibit personal self-discipline and maturity. In other words, he must be morally upright.  And secondly, he must have the ability to relate to others, to care for them, and to teach them. In other words, he must be gifted for the work. These personal and interpersonal qualifications are not grouped together. They are intertwined in this text. But we will consider them according to these classifications.

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Morally Upright

First, let us consider the moral qualifications. An overseer, must be morally upright. 

In verse 2 we read “Therefore”.  Because overseers must do noble work, “Therefore an overseer must be above reproach”. This means he must be above criticism. Now, of course the apostle has reasonable or valid criticism in mind. If an overseer, or an aspiring overseer, comes under criticism from someone in the church or outside the church it does not mean he is disqualified. If that were the case then neither Paul himself, nor Jesus, would be qualified to hold the office, for these men were often criticized by others. Clearly, Paul means the man must be above reproach that is valid. No one should be able to look upon the man and say in truth, his life is marked by sin. He is a hypocrite.  

This requirement to be above reproach functions as a heading for the other moral requirements, I think. He is to be above reproach, generally speaking. In particular he is to be “the husband of one wife”. 

Let me tell you what this does not mean. This does not mean that an overseer must be married. Paul was not married. Jesus never married. But if the man is married, he is to be the husband of one wife. Furthermore, this does not mean that a man is disqualified from holding office if he has had more than one wife in his lifetime. If a man has remarried after the death of his previous wife, then he may hold this office. And if a man has remarried after a valid divorce, he may hold this office. But in this case the church would be wise to look very carefully into the circumstances of that divorce to be sure that it was valid according to the scriptures so that the man be truly above reproach. 

What then does it mean to be “the husband of one wife”? First, it means that overseers are to be men and not women (but that was already made clear in 1 Timothy 2:11-15). Secondly, it means that if the man is married, he must be faithful to his wife. He must be a one woman man. This is of course the standard for all Christian husbands, but it is absolutely required to hold the office of overseer. The man must be faithful to his wife, and thus above reproach.   

Thirdly, the man must be “sober-minded”. When we compare English translations of the Bible is clear that translators struggle to capture the meaning of this Greek word with one English word. Some say “temperate”, meaning self-restrained, disciplined or moderate. The KJV says “vigilant”, meaning watchful. Again, the ESV says “sober-minded”. When we put these terms together, we get the idea. An overseer must be alert, clear-headed and disciplined in his way of life. 

Fourthly, he must be “self-controlled”. This term is similar to the previous one. But in the Greek the word seems to suggest prudence, thoughtfulness and sensibility. 

Fifthly, the man must be “respectable”. This means that he must be “modest, well-ordered, moderate”(Louw Nida, 747). He must behave in a way that is becoming of a Christian man and of a leader within Christ’s church. Sometimes I wonder if these celebrity pastors who make a name for themselves by being brash and obnoxious meet this qualification. 

We will leave “hospitable” and “able to teach” for the next section. In verse 3 we find the sixth moral requirement: “not a drunkard”. This, like all of the moral requirements, applies to all Christians, but it is required of overseers. He must not be “given to drunkenness”, the NIV says. “And do not get drunk with wine, for that is debauchery, but be filled with the Spirit” (Ephesians 5:18, ESV), brothers and sisters.

Seventhly, he must not be “violent”. Violent here refers to one who is “pugnacious and demanding—‘bully…’, (Louw Nida, 756). This applies not only to physical violence, but also relational violence. He must not be combative, aggressive, and contentious. 

Eightly, let us take “gentle” and “not quarrelsome” together. Instead of being combative, aggressive, and contentious, an overseer must be gentle and peaceful. 

Some, I am afraid, take this string of requirements — “not a drunkard, not violent but gentle, not quarrelsome” — to mean that a pastor must never be firm. That is of course ridiculous. In fact, it is because pastors will sometimes need to rebuke false teachers and sinners that they must not be violent nor quarrelsome, but gentle. If the man is sober-minded, self-controlled, not violent or quarrelsome, but gentle, he will be able to deliver a firm rebuke when it is needed without losing his temper. To say it differently, the man must not be driven by his passions. 

In fact, there is parallel passage to 1 Timothy 3 found in Titus 1. There Paul lists qualifications for elders for his co-worker Titus. The list is very similar, but not the same. In Titus 1:7 we read “For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain…” (Titus 1:7, ESV). He must not be quick-tempered. But listen to what Paul says just a few verses down in Titus 1:13. He commands that Titus “ rebuke [false teachers] sharply, that they may be sound in the faith, not devoting themselves to Jewish myths and the commands of people who turn away from the truth” (Titus 1:13–14, ESV). The meaning is this: an overseer cannot be violent, quarrelsome, or quick tempered. Instead he must be gentle. And this is so that he might deliver a firm rebuke when needed, not driven by passionate anger, but with affectionate love. All Christians ought to have these qualities, brothers and sisters. 

Ninthly, “not a lover of money”. Money is not evil. Money is good. It is needed to survive. Overseers are not commanded to care nothing about money. The Proverbs calls that foolish. Instead, he must not be a lover of money. “For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.” (1 Timothy 6:10, ESV). Hebrews 13:5 warns us, saying, “Keep your life free from love of money, and be content with what you have, for he has said, ‘I will never leave you nor forsake you’” (Hebrews 13:5, ESV). As you know, there is money to be made in religion. And some do seek positions of authority in the church to capitalize. And this why Peter instructs elders, saying, “shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock” (1 Peter 5:2–3, ESV). He must not be  “a lover of money”, Paul says. 

Tenthly, an overseer must be humble. In verse 6 we read, “He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil” (1 Timothy 3:6, ESV). Recent converts are prone to pride if promoted to positions of leadership prematurely. Let a man demonstrate that he is mature and therefore humble. Life experiences are humbling. And education is humbling — the more you learn the more you realize what you don’t know. Pride is destructive. Pride caused the devil himself to fall and to be condemned. Pride led to Adam’s fall. And pride will lead to our fall as well. Hear Proverbs 16:18:  “Pride goes before destruction, and a haughty spirit before a fall”. And hear Proverbs 18:12: “Before destruction a man’s heart is haughty, but humility comes before honor.”

So the man must be morally fit to hold the office of overseer, bishop, pastor, or elder — whichever term you prefer. I am afraid that churches are often tempted to overlook character flaws for the sake of having a man who is gifted lead the church. What will bring people in?, they ask. Answer: a gifted preacher and a charismatic leader. And it is true, that will bring people in the doors! But if the man is not molly upright, the end is destruction. How many scandals do we need to hear about before we learn this lesson — stories of ministers who are financially corrupt, sexually immoral, compromising, deceitful, and abusive? The church is greatly harmed by these immoral leaders, and so to is the reputation of Christ. The pattern will continue so long as we have numerical success and cultural relevance as our highest aim. Instead, we must seek to be faithful.           

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Gifted For The Work

Let us now briefly consider the gifts that are required of an overseer. And I will have you notice from the outset that “eloquent preacher” and “charismatic leader” is not on the list! If the man is able to preach eloquently and to lead with great skill, then thanks be to God. BUt these are not requirements. Instead, the man must demonstrate that he is able to, one, care for God’s church. And two, teach.  

First, he must demonstrate that he is able to care for God’s church. Look at verse 4: “He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church?” 

The requirement is that the man be able to care for God’s church, just as the title “overseer” implies. And how will he demonstrate that he is able to do this? Answer: in his personal life. Before he is entrusted with the management of the church, he must demonstrate to the congregation that he is able to manage his own household. 

The word translated as “manage” means to “guide, to direct, to lead” (Louw Nida, 464). This is what all husbands and fathers must do in the home. They are called to guide, direct, and lead their wife and children. They are to influence them to cause them to follow a recommended course of action (Louw Nida, 464). But if a man is struggling to manage his own household, he should not be trusted to manage the household of God.

He is to “manage his own household well, with all dignity keeping his children submissive.” This phrase, “with all dignity” means that a man is to manage his household with “behavior which is befitting, implying a measure of dignity leading to respect—‘propriety, befitting behavior” (Louw Nida, 746). I suppose there are a couple of different ways for a father to keep his children submissive, or obedient. The children of a father who is a drunkard and violent may be submissive. They may obey, but only out of fear. They may obey, but not from the heart. And they will not obey for long. They will grow to resent their father and to run from him at first opportunity. But Christian fathers must manage their households and keep their children submissive “with all dignity”. They must lead strongly with love and gentleness. It is right that the children fear him, but with the kind of fear that has a deep love and respect for him at its core. This is the kind of fear that we have for God, isn’t it? We fear him because we love and respect him — and we know that he loves us. All Christian men must manage their households well. All are to keep their children submissive. But they are to do so, “with all dignity”. They are to lead as Christ leads — not by domineering over those under their care, but with love and service.  

Secondly, an overseer must be “hospitable”. This was stated up in verse 2. It means that he must be open to others and able to care for them. The one who is hospitable is willing to receive others into their home, to be involved in their lives, and to care for their needs. An overseer must have this capacity. Being an overseer involves more than preaching and teaching, you see. In the church we live life together. And pastors must be willing and able to relate to others and to care for this. This does not mean that pastor’s homes must be wide open, for they must maintain their own household. But their homes and their lives should be open, for being an overseer involves caring for others.

Thirdly, and lastly, an overseer must be “able to teach”. This also was stated in verse 2. When we come to the qualifications for deacons in the next passage we will see that they share many things in common with the qualifications for overseers, but “able to teach” is not one of them. Overseers must lead the church. And one of the ways that they lead is through the teaching of God’s word.

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Conclusion

So these are the qualifications to hold the office of overseer. A man must be morally upright and also gifted for the work. 

When it comes to the gifts required, we find that men will possess these gifts to varying degrees. Some will excel in caring for the church, others in hospitality, and others in teaching. Every overseer will have room to grow. But each man must possess all of these gifts to some degree before his appointment to the office, and the church must recognize that he does.  

And when it comes to the moral qualifications, we understand that no man is perfect. Some sins are particularly heinous and may automatically disqualify a man from holding office in Christ’s church. Most sins are not automatically disqualifying. Certainly, the point is that the man must be above reproach. His life is to be marked by obedience to Christ, and not sin.

So how does this apply to you? In many ways!

One, all Christians, young and old, male and female, should seek to mature in Christ so they are morally upright. These moral qualifications are not unique to pastors — all Christians should have them. But an overseer must have them to hold the office.  

Two, how important it is for the church to know what the qualifications for overseers are! To appoint a man to the office of overseer who is not fit may do great damage to the church in the long run. Do not compromise on this, brothers and sisters.

Three, if you aspire to the office of overseer then it is imperative that you ask yourself if you meet these qualifications and that you seek to strengthen what is lacking while you wait for the congregation to add the external call to the inward call that you sense within your heart. It is the church that must recognize these qualities within you. One of the best ways to develop the gifts of an overseer is to simply relate to people, to care for them naturally, to be hospitable, and to pray for others in the corporate prayer meetings of the church. Be careful not to pray for show. But pray with a sincere love for God and others. I do believe a pastors’ heart is put on display through prayer.   

And I will conclude where I began. Brothers and sisters, let us be found faithful. Let us be found faithful in our own souls, in our homes, in society, and within the church. The glory of God must be our aim. Faithfulness to God must be our objective. Let us maintain that eternal perspective, and give priority to the furtherance of Christ’s kingdom over all other earthly pursuits. 

Lord help us. To him be the glory. Amen.      

Old Testament Reading: Isaiah 56:1–8

“Thus says the LORD: ‘Keep justice, and do righteousness, for soon my salvation will come, and my righteousness be revealed. Blessed is the man who does this, and the son of man who holds it fast, who keeps the Sabbath, not profaning it, and keeps his hand from doing any evil. Let not the foreigner who has joined himself to the LORD say, ‘The LORD will surely separate me from his people’; and let not the eunuch say, ‘Behold, I am a dry tree.’ For thus says the LORD: ‘To the eunuchs who keep my Sabbaths, who choose the things that please me and hold fast my covenant, I will give in my house and within my walls a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off. And the foreigners who join themselves to the LORD, to minister to him, to love the name of the LORD, and to be his servants, everyone who keeps the Sabbath and does not profane it, and holds fast my covenant— these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples.’ The Lord GOD, who gathers the outcasts of Israel, declares, ‘I will gather yet others to him besides those already gathered.’” (Isaiah 56:1–8, ESV)

Sermon Text: 1 Timothy 2:8-15

“I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness—with good works. Let a woman learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.” (1 Timothy 2:8–15, 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

As we consider this passage today it is important that we remember Paul’s purpose in writing to his co-worker, Timothy. Paul’s purpose for writing can be discerned by simply reading the letter, but it is stated directly in chapter 3 verses 14 and 15. There we read, “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.” So, Paul’s primary concern was to encourage Timothy to promote good order in the church in Ephesus. He wrote so that the members and ministers in Ephesus would know how they ought to behave within the church of the living God.  

First, Paul addressed Timothy directly and charged him to fulfill his ministry in the church of Ephesus. Among other things, he was to “charge certain persons not to teach any different doctrine, nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith” (1 Timothy 1:3–4, ESV). He was to “wage the good warfare, holding faith and a good conscience” (1 Timothy 1:18–19, ESV).

And then after this Paul urged Timothy to see to it that the church fulfill its calling. And the first thing he urged the church to do was to pray. Chapter 2 verse 1 says, “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people…” (1 Timothy 2:1, ESV). The church is God’s temple or household. And the church is to be a house of prayer for all nations.

But here in verse 8 the apostle turns his attention to the genders. First, he addresses the men, and after this he addresses the women in the church. Both are to pray. Both are to offer up “supplications, prayers, intercessions, and thanksgivings… for all people”. But they are to do so being aware of their particular propensities to sin. Both are to lift up “holy hands” to the Lord in prayer. But the men are to teach and have authority within Christ’s church, as we will see.  

Yes, brothers and sisters, I am well aware of how offensive this is to many within our culture. And yes, I am aware that many within the professing church have also taken offense and have, in one way or another, attempted to explain this text away. Most of these will say that Paul’s views concerning gender roles belong to a bygone era, but we have progressed beyond them. But this interpretation will not stand, for here Paul roots his teaching, not in the ever-shifting tides of culture, but in the Triune God’s fixed design at creation. In the beginning, God (who is one in three), “created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:27, ESV).

God is one, and yet within him we may distinguish between Father, Son, and Holy Spirit. And so too humanity is one, and yet within humanity we may distinguish between male and female. Brothers and sisters, both the unity and the diversity within humanity are beautiful. Both are to be celebrated, for in the unity and diversity we see the image of the Triune God.  

Men and women are of equal dignity and worth. Both are human. Both are image-bearers. Never can we lose sight of this fundamental unity. The result will be oppression. But neither can we lose sight of the diversity. Men and women are not the same. They are different physiologically. They are different emotionally. And according to God’s design, they are to fulfill different roles within the family and the church. To lose sight of the fundamental unity that exists between men and women will lead to oppression. But to lose sight of what differentiates men and women will lead to disorder. 

Disorder is what we are witnessing in our culture, in our families, and even in our churches, for many have rejected the distinctions that God himself has made at creation. When contemplating the human race, and when considering the unity and diversity of the male and female genders, nothing is more fundamental than this. In the beginning, “God created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:27, ESV). 

As I have said, Paul’s stated purpose in writing to Timothy was to promote good order within the church in Ephesus. It is not surprising, then, that he addresses men and women from the outset. As Paul considered the members of the church in Ephesus (members who stood before God and Christ as equals), he classified them as men and women, males and females, and rightly so. For though they are one, they are also diverse. Both men and women have a particular role to play in Christ’s church, and this is according to God’s design.  

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Men Are To Pray

First, Paul addresses the males within the congregation, saying in verse 8, “I desire then that in every place the men should pray, lifting holy hands without anger or quarreling.”

The whole church has already been exhorted to pray. In verse 1 of this chapter we read, “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people…” (1 Timothy 2:1, ESV). But here the apostle addresses men in particular. The men of the church must pray. In fact, they are to lead in prayer. This is why Paul mentions them first. And this is why [aul explicitly urges them to pray, saying, “I desire then that in every place the men should pray, lifting holy hands without anger or quarreling.”

Sadly, in many churches, it is the women who pray while the men remain silent or absent themselves from the prayer meetings of the church. Perhaps this has something to do with pride. To pray, one must be humble. For in prayer we acknowledge the One who is higher than us. In prayer, we admit that we are under his authority. In prayer, we admit that we are not in control. And in prayer, we confess that we are needy. If a man is prideful he will not pray. But if a man is humble before God, he will bow the knee before his Father in heaven. Undoubtedly, there are  other reasons for prayerlessness, but pride will certainly keep us from prayer.

Notice that the apostle says that men are to pray “in every place”. Of course, men are to pray in private and with their families. But when the apostle says “in every place” he likely has in mind the various meeting places of the church. As we will see, the apostle has the church gathered in mind as he writes this passage. The men are to pray whenever and wherever the church assembles. 

And when they pray they are to lift up holy hands to the Lord. No, this does not mean that when men pray they must lift up their hands. In fact, there are many postures for prayer mentioned in the Holy Scriptures. Men may pray with their faces bowed to the earth, they may kneel, they may look heavenward. There is not one posture appropriate for all prayer. But posture does matter, for it is an expression of the disposition of the heart. We should be mindful of our posture in prayer, brothers and sisters. To pray with hands lifted up expresses neediness and dependence. Christian men should not hesitate to express that they are needy and dependent upon our Father in heaven. 

The apostle is not here demanding that we always pray with this posture, but he is demanding that we be holy. What kind of hands are we to lift up to the Lord? We are to lift up “holy hands”. Of course, this means that we are to come to the Father having been made holy through faith in Christ, having been washed in the blood of the Lamb. But more than this, it is also an exhortation to be holy. We engage in the activities of life with our hands. And we are to be sure that our hands are holy, meaning that our way of life is holy and our conduct pure. “As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, ‘You shall be holy, for I am holy’” (1 Peter 1:14–16, ESV).

Brothers, pursue holiness in the whole of life. Live in obedience to the Lord in thought, word, and deed. When you sin against God, repent sincerely, knowing for sure that your prayers will be hindered should you go on living in unrepentant sin. 

Peter speaks to this reality in 1 Peter 3:7, saying, “husbands, live with your wives in an understanding way, showing honor to the woman as the weaker vessel, since they are heirs with you of the grace of life, so that your prayers may not be hindered” (1 Peter 3:7, ESV). A man’s prayers will be hindered if he fails to live with his wife in an understanding way. A man’s prayers will be hindered if he fails to honor his wife as a co-heir of the grace of life. The same is true for other sins. It is appalling to God when a man lives in unrepentant sin and then lifts his filthy hands to him in prayer. Yes, the Father is merciful and kind. He is eager to embrace the prodigal son. But turn from your sins, brothers. Believe upon Christ. Pursue holiness. Pray, lifting holy hands to the Lord.

Specifically, the apostle insists that men put away “anger” and “quarreling”. Of course, men are to put away all sin. But why do you think the apostle highlights these sins — the sins of anger and quarreling? It is not difficult to see that these are sins that plague men more than women. There are indeed exceptions to the rule. But men do tend to struggle with anger and quarreling.

“Anger” might also be translated as “wrath”. “I desire then that in every place the men should pray, lifting holy hands without [wrath] or quarreling”. Certainly, this is what the apostle has in mind. He is forbidding wrath, or anger that has burned out of control. 

There is such a thing as righteous anger, brothers. For example, it is right for you to be angry about injustice in the world. But that righteous anger turns to sinful anger when it overflows its boundaries. Explosive anger is sinful. Anger that festers in the heart leading to bitterness is sinful. And anger that moves us to take vengeance against another is also sinful. “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord’” (Romans 12:19, ESV). As I have said, there is such a thing as righteous anger. But men do sometimes struggle to control their passions. Instead of exercising self-control men do sometimes allow their emotions to drive them to wrath, bitterness, and vengeance. 

The apostle also forbids quarreling or arguing. As with anger, there is nothing sinful about presenting an argument. One may argue a case in a righteous manner. If presenting an argument were inherently sinful, then Christ himself would be guilty of sin, and many of Paul’s letters would be filled with sin, for both of these men did argue for sound doctrine and confront others concerning sin. Clearly, Paul is not forbidding men from making an augment. Timothy would obviously need to do this very thing when he opposed the false teachers in the church in Ephesus. He would need to warn them to teach no other doctrine, and he would need to argue his case should they persist. Paul is not forbidding the art of argumentation, but rather an argumentative spirit. The word “quarreling” gets to the point, doesn’t it? There is a clear difference between presenting an argument and being argumentative. And the difference resides within the heart. The one who is quarrelsome makes little effort to understand the other, is reckless with his words, and cares more about winning the argument than promoting the truth. As is the case with the wrathful person, so it is with the quarrelsome person — both lack self-control. Both are driven by their passions. As James says, “What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel” (James 4:1–2, ESV). 

Brothers, if we are to live lives of holiness before the Lord we must learn to control our passions. 

God has made us in such a way that we have affections. As humans we perceive the world, we consider things to be either good or bad, and our affections move us to celebrate and draw near to that which is good and to grieve and reject that which is bad. The trouble is, now that we are fallen into sin our affections are often bent out of shape. We often consider what is bad to be good, and what is good to be bad. And even when we get things right in this regard, our affections often overflow their proper bounds. And when they do they are properly called passions. Fathers, it is right that you are angry with your son when he disrespects his mother. But it is wrong when this righteous anger drives you to rage. When you explode in anger, you are being driven by your passions. Passions are affections misdirected. Passions are affections overflowing their proper bounds. Brothers, we must learn to control our sinful passions. We must not be driven by them. We must develop self-control. We must be governed by the word of God and driven by his Spirit.  

“As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct…” (1 Peter 1:14–15, ESV). “So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels” (2 Timothy 2:22–23, ESV). And remember that “the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also keep in step with the Spirit”(Galatians 5:22–24, ESV).

The wrathful and quarrelsome person is driven by his passions. But we must develop self-control in Christ Jesus. For the apostle has said, “I desire then that in every place the men should pray, lifting holy hands without anger or quarreling.” The same applies to women, but Paul is here addressing besetting sins.  

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Women Are To Pray

Secondly, Paul addresses the females in the congregation, saying in verse 9, “likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness—with good works.”

The word “likewise” at the beginning of verse 9 is important. It indicates that Paul’s command for the women is similar to his command for the men. Women are also to pray in every place. And women are also to lift up holy hands to the Lord. When Paul urged “that supplications, prayers, intercessions, and thanksgivings be made for all people…”, his desire was that both men and women pray within the Christian congregation. The word “likewise” links the instructions for man and the instructions for women together. Both are to lift up holy hands to the Lord in prayer. 

This is because men and women are one in Christ Jesus. Both are united to Christ by faith. Both have been reconciled to God the Father through the Mediator, Christ Jesus. Men and women are heirs together of the grace of life, as Peter has said. Both have bold access, therefore, to the throne of grace. Women, like the men, are to pray, lifting holy hands up to the Lord.

Paul’s instructions for men and women differ in two ways. One, the men are addressed first. And concerning the men Paul explicitly says, “I desire then that in every place the men should pray” (1 Timothy 2:8, ESV). I think it is right, therefore, to urge the men to lead in prayer within the Christian congregation, while at the same time urging the women to pray also. Sadly, the opposite is often true, as I have already said. 

Two, Paul’s instructions for men and women also differ in regard to the besetting sins that he identifies. Men are warned to cease from anger and quarreling. And the women are warned concerning vanity and immodesty. There are of course exceptions to this rule. Men may also be vain and immodest. But in general, women do care more about their physical appearance and outward beauty than do men. And throughout the history of the world cultures have pressured women to obsess over outward appearance. Ours is no different. 

And so the apostle says that “women should adorn themselves in respectable apparel, with modesty and self-control…” “Respectable” may also be translated as “suitable” or “proper apparel”. Women are to dress in a manner that is proper. Proper for what? you might ask. Verse 10 will answer that question saying, “proper for women who profess godliness…” Christian women should dress in a way that fits their profession of faith. Their dress is to be modest, the text says. Their dress should correspond to a heart that loves God more than the things of this earth. In their dress women should be careful to not lead others to sin. And their moderation will be the result of their self-control — that is to say, of their good judgment and decency.

The positive command is that “women should adorn themselves in respectable apparel, with modesty and self-control…” And the same command is stated negatively with the words, “not with braided hair and gold or pearls or costly attire…” (1 Timothy 2:9, ESV). 

No, this text is not forbidding Christian women from ever braiding their hair or wearing gold or pearls. Instead, this is text is forbidding extravagant dress and immodesty. As one commentator puts it, “it is the excess and sensuality that the items connote that Paul forbids… and not braids, gold, pearls, or even costly garments in and of themselves” (Knight, The Pastoral Epistles, 136). When Paul piled up these terms —  “braided hair and gold or pearls or costly attire” — the original audience would have thought of the way that the wealthy in society dressed, or even the dress of the harlot. Christian women should avoid this extravagant and sensual style. Instead, they should dress with modesty. Of course, the way that men and women dress will differ from culture to culture, but this word of warning can always be applied.  “Women should adorn themselves in respectable apparel, with modesty and self-control…” no matter what the cultural norms may be. 

Instead of clothing themselves in an extravagant and sensual manner, Christian women should dress in a way that “is proper for women who profess godliness—with good works” (1 Timothy 2:10, ESV). Sisters, clothe yourselves with “godliness”. Clothe yourselves with “good works”. And teach the younger women to do the same. That is what the apostle is encouraging! He is urging you to see that true beauty is not external but internal.

This sounds a lot like something Peter wrote. To Christian wives, he said, “Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear— but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious” (1 Peter 3:3–4, ESV). How important it is for women, and particularly young women, to learn this lesson. True beauty resides within. And the beauty within is beauty that is imperishable. It does not fade but increases with the passing of time as you grow in godliness.

So, both men and women are to pray within the Christian congregation. Both are to pray “lifting holy hands” to the Lord. Men and women are to live holy lives, being mindful of besetting sins, and being eager to develop self-control. Neither men nor women can be driven by the passions of the sinful flesh now that they are in Christ Jesus. 

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Women Are To Learn But Shall Not Have Authority Over Men Within The Church

Thirdly, as Paul considers the genders and seeks to bring order to the church of the living God, he commands that women learn while forbidding them to teach or to have authority over men within the church. 

Verse 11 says, “Let a woman learn quietly with all submissiveness.” 

The command is “let a woman learn”. It is not only the men who are to be taught but the women also. In our modern age, this probably does not strike you as being all that impressive, but at certain times and in certain places throughout the history of the world women have been excluded from learning. Paul insists that the women are to learn alongside the men in the Christian congregation. 

This certainly corresponds to what Jesus himself modeled in his earthly ministry. Not only did he teach his twelve disciples, who were all men, but he taught women also. In fact, it would seem that some of his closest friends were women. Think of his relationship with Mary and Martha, for example. This teaching also corresponds to the record of the book of Acts — women played a very important role in the expansion of the church in those early days. Women are to be given a place alongside men in the Christian congregation. They are to sit side by side under the ministry of the word. They are to learn together. They are to pray together. And they are to work together for the furtherance of Christ’s kingdom.  

But notice that Paul commands women to learn “with all submissiveness”. So up to this point, the unity between men and women has been stressed. Both are to pray, lifting up holy hands to the Lord. Both have equal access to the Father as image-bearers redeemed and reconciled by the blood of the Lamb. But here the apostle acknowledges the differences between males and females and commands that the women learn quietly within the church with all submissiveness. 

The positive command is “Let a woman learn quietly with all submissiveness.” And the matter is stated negatively with the words, “I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.”

It is important to note what Paul does not say. One, he does not say that a woman is never to teach. Instead, Paul has the authoritative teaching ministry of the church in view. A woman is not to teach in an authoritative way when the congregation, consisting of men and women, is assembled. In that context, she is to remain quiet, the apostle says. But it may be that she speaks and teaches in other settings. Two, he does not say that females may never have authority over males. Again, Paul is addressing teaching and authority within Christ’s church. And three, Paul is not saying that women must remain absolutely quiet. In fact, they were just urged to pray! Again, he is clearly addressing authoritative teaching when the church is assembled. Remember, he wrote to Timothy so that he 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.”

That women have an important role to play in the church, and may even be used of the Lord to teach in certain contexts, is illustrated by that story concerning Apollos found in Acts 18:24ff. In fact, the New Testament is filled with examples of women being used mightily by the Lord. But this story is most pertinent. “Now a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, competent in the Scriptures. He had been instructed in the way of the Lord. And being fervent in spirit, he spoke and taught accurately the things concerning Jesus, though he knew only the baptism of John. He began to speak boldly in the synagogue, but when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately” (Acts 18:24–26, ESV). 

Isn’t that interesting? First of all, this event transpired in Ephesus, which is where Timothy ministered when Paul wrote to him. But more to the point, both Priscilla and her husband Aquila were used of the Lord to teach Apollos, who was an “eloquent man, competent in the Scriptures. Both he and she explained to him “the way of God more accurately”. In no way does this passage suggest that it was improper for Priscilla to be involved with this. But pay careful attention — “they took him aside and explained to him the way of God more accurately.” Do you see that Priscilla did not hold the office of pastor/teacher but was used of the Lord to teach others, even this gifted leader within the church named Apollos?

Now, it goes without saying that this teaching which distinguishes between male and female and commands that women take a place of submission within the church, being forbidden to teach or to exercise authority over a man (which means that women cannot hold the office of elder or deacon), is countercultural. Our modern and progressive culture scoffs at this. They consider it to be oppressive towards women. In fact, certain factions within our culture are even more radicle than this. They scoff at the way in which the scriptures distinguish between the genders. 

So here is the question: is the church permitted to go with the flow of the culture by dismissing this teaching from Paul as belonging to a bygone era? It the church permitted to ignore this text claiming that these were the cultural norms in Paul’s day, but we have progressed beyond them?

Indeed, there are some things described in the scriptures that are not timeless but belonged to a particular era or culture, and we are right to move on from them. For example, we do not sacrifice animals at the temple in Jerusalem, and rightly so. But there is a reason for this. Temple worship was instituted, not at creation, but under Moses. Furthermore, it foreshadowed Christ who is the true temple and the Lamb of God who takes away the sins of the world. When the Christ came he fulfilled the Old Covenant and established the New Covenant, and temple worship was rightly taken away.  

But what about this teaching concerning males and females within the church. And though it is not our focus today, we might ask the same thing concerning the biblical teaching regarding the roles of husbands and wives within the family (you would do well to notice that they mirror one another). May we dismiss these teachings as old fashioned and out dated? The answer is no, for Paul roots this teaching, not in the Old Covenant, in culture or custom, but in creation. Men and women are to be considered equal, and yet women and wives are called to take posture of submission in the church and family because this was God’s design from the beginnig.  

Look at verse 13: “For Adam was formed first, then Eve…”, the apostle says. The word “for” is important. It indicates that Paul is about to explain why things are to be this way. Women are to take this posture of submission within the church and are forbidden from teaching and having authority over the men in the congregation “for Adam was formed first, then Eve…”. 

Not only is Paul drawing our attention to the order of creation — first the man was made, then the women. But he is reminding us of the whole creation narrative. “In the beginning, God created the heavens and the earth.” And what did he do with the earthly realm that was at first “without form and void, and darkness was over the face of the deep”? He brought it into order. Our God is a God of order. And the order of the natural world was established by him at the time of creation. And that includes the order that is to exists between husband and wife within the home and males and females within the church of the living God. 

Adam was formed first, remember. But he found no one suitable for companionship. All of the animals were living creatures, but they were not human. They were not image-bearers. So God created women.  She was taken from Adam’s flesh, meaning that she shares his nature. She is human. She is an image-bearer. And furthermore, she was not taken from his feet so as to be his slave, nor was she taken from his head so as to be his superior, but she was taken from his side to be his companion. God made the woman to be a helper fit for him. And what was Adam’s response when he first saw her? “Then the man said, ‘This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man” (Genesis 2:23, ESV).

And so this order that was established at creation will remain for all time. Men and women are of equal dignity and worth. They stand side by side on an equal plane as image-bearers of God. And they stand side by side as co-heirs in Christ Jesus. But they are not the same. They were made different so that they might correspond to one another, thanks be to God. 

When men and women rebel against God’s design disorder and wickedness prevail. In verse 14 Paul reminds us, not of creation, but of man’s fall into sin when says, “and Adam was not deceived, but the woman was deceived and became a transgressor.” Adam fell into sin because he failed to be the head that God had called him to be. The covenant was transacted with Adam. He was the one responsible. He was forbidden from eating of the tree of the knowledge of God and evil. He was commissioned to keep and expand the garden temple. When he ate of that forbidden fruit, he ate willfully and defiantly. But the woman was deceived. She failed to be the helper that God had called her to be. 

When Paul reminds of the order of creation he is urging us to live according to God’s design.  

When Paul reminds of man’s fall into sin he is reminding us of where a disregard of God’s design will inevitably lead — to sin, to disorder, and death.  

Before we conclude let us very briefly consider this little remark found in verse 15. Concerning the women Paul says, “Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.”

What does this mean? In fact, there are about five different interpretations of this verse. I will give you the one that I agree with. Given that Paul has just mentioned man’s fall into sin through the deception of the woman, here in verse 15, he reminds us of the gospel that through the offspring of the woman a Savior would come into the world. Eve was deceived leading to Adam’s sin. But she  — that is Eve along with those women who would descend from her — would be saved through the process of childbearing. Eve and the Virgin Mary, along with every woman that bridged the gap between them would be used of the Lord to bring the Savior into the world. And through that process of childbearning all women (and men) will be saved “– if they continue in faith [in the gospel] and love and holiness, with self-control” (1 Timothy 2:15, ESV).

The word “yet” at the beginning of verse 15 is important, I think. It clues us in to the irony. Through the woman, Eve temptation was brought to Adam, and through him, sin and death came to the human race. But in though the woman Mary the second Adam — the Christ — was brought in the world and through him salvation to men and women from every tongue, tribe, and nation.  

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Conclusion

You know, one thing I am a bit tired of is Christians in this culture acting as if they are ashamed because they hold to these old, traditional views concerning men and women in the family and church. Brothers and sisters, why would you be ashamed of living according to God’s design? His design is clearly revealed in the pages of Holy Scripture, but it is also revealed in nature. An unbiased consideration of marriage and the family clearly reveals that this is how things are meant to be. Do not be ashamed of this, brothers and sisters. Instead, put the beauty of God’s design on full display! Men, do your part in the church and home. Women, do your part in the church and home. Love one another. Honor one another. Thrive together so that the world may see the glory of God and the image of God in his creation.