1 Timothy 4:12-16 Pastoral Conduct & Duties

12 Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity. 13 Till I come, give attention to reading, to exhortation, to doctrine. 14 Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership. 15 Meditate on these things; give yourself entirely to them, that your progress may be evident to all. 16 Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you.

Vs. 12 “Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity.”

The Apostle Paul anticipating opposition to Timothy's leadership now charges Timothy not to let anyone despise his youth. The word Paul uses here in describing Timothy as a youth is to be distinguished from the word he used in 3:6 to describe new believers as being disqualified from church oversight. Timothy was young in years, and new to the office of Pastor, but he was not new to the faith. Now it is the Holy Spirit who chooses and equips and thus qualifies each believer to fulfill whatever functions in the Body of Christ we are to fulfill. Even before the Holy Spirit’s outpouring, rank or age was never the deciding factor (consider 1 Chron. 24:31; Luke 1:8-9; Acts 1:15-26). Hence if one is Spirit equipped then it is their level of Spiritual maturity that qualifies or disqualifies them for Christ's service, not their age or education level. Therefore Paul exhorts Timothy to let no one despise his youth, rather he is to be an example for all believers to follow:

In word, that is in doctrine, unlike the profane talk and idle speculations of the false teachers, who do not believe the actual spiritual truth's shown them. Timothy should be reverent and faithful in teaching the cross of Christ and the sound doctrine born out of it. And of course as a mature believer in Jesus Christ, Timothy must demonstrate a mature use of his tongue. For how one uses it, whether for instruction, edification, encouragement, exhortation, and when necessary Godly rebuke. Or for foolish talking, gossiping, cutting criticism, or putting down of others, says much about how mature or immature in the faith they really are (Eph. 4:31; James 3:2-10; 1 Peter 2:1).

In conduct, Timothy (like us all) must not only profess well but also live well, setting an example that others can emulate (Eph. 5:1). Now this we do when we follow the commandments of the Lord Jesus Christ and live out the fruits of the Spirit in our lives (John 14:21; Gal. 5:22-23). Thus not sinless "perfection", that only leads to hypocrisy; rather sound conduct that is above reproach.

In love, Since the gospel is a message of God’s immeasurable love for all people demonstrated through death and resurrection of His Son Jesus Christ we must never lose sight of love. Love is the greatest commandment the Lord Jesus Christ has given us as His disciples to obey (John 13:34-35). Therefore just as God is love, so everyone born of Him loves (1 John 4:7-8), for the first fruit of the Holy Spirit is love (Gal. 5:22). Love truly is then a measure of sincere and mature faith (1 Cor. 13).

In spirit, that is ones disposition; thus humility, kindness, soundness of faith etc. is how we are to live out and proclaim the faith. Conducting ourselves as men and women of God, not like those who do know Him. “For God has not given us a spirit of fear, but of power; love and sound mind.” 2 Tim 1:7

In faith, the gospel is above all else a call to believe in the Lord Jesus Christ for salvation (John 3:16; 6:29) and live out one's faith in Him by grace and truth (John 1:17). The Pastor then is to model what “living by faith” looks like to all (2 Cor. 3:5-6; 17). Now in this the Apostle James also exhorts us that faith without works is dead (James 2:20, 26). Therefore living by faith means not only believing the Spiritual truths in God’s Word entrusted to us to keep, but also striving to exemplify them in all aspects of our lives. “For the eyes of the Lord run to and fro throughout the whole earth, to show Himself strong on behalf of those whose heart is loyal to Him…” 2 Chron. 16:9

In purity, In the N.T. the word the Apostle Paul uses here appears only here, and in 5:2 of this same epistle. For believers purity is to be of prime importance in our following Jesus Christ (Rom. 12:1-2; 1 Cor. 5:9-13; 2 Cor. 6:14-7:1; 1 John 3:2-3; Rev. 18:2-4). Since the fruit of the Spirit is in all goodness, righteousness and truth (Eph. 5:9). And so more than anything else this is the battlefield where Christian men and women living in a world well under the sway of Satan must stand firm and not be swayed into following or justifying the ever increasing moral decline that is this world (1 Thess. 4:3-4). Therefore it is incumbent upon us who believe, especially if we are in, or are aspiring to leadership, to pursue purity (1 John 5:18). For this in accord with our new nature In Christ and will keep us, and those who heed us, solidly rooted and grounded in the faith and free from the many pitfalls and sorrows that come to all those who sadly live ungodly lives (Psalm 33:10; Prov. 11:31; 12:28; 13:6, 21).
Now in the Spirit’s address in the Book of Revelation’s to the seven churches, two are specifically mentioned as committing or permitting sexual immorality, and thus the Spirit gives a strong rebuke that these are things that must be repented of (Rev. 2:12-17; 2:18-29). Therefore if a church congregation loses this fight and surrenders to the prevailing "morals" of the day; they will not only lose their witness for all that Jesus Christ came for; that is to set mankind free from the bondage of sin and death, but more perilously their place within Christ’s Body as useful vessel's for His service.

Vs. 13 “Till I come, give attention to reading, to exhortation, to doctrine.”

Having given Timothy a command to pursue Righteousness and Godliness, the Apostle Paul now makes it clear there is but one way to that end, and that is to know and obey God and His will by His Word. For through God’s Word one not only grows in wisdom and knowledge and understanding, but one gains great discernment as well. Three things then every Pastor must focus on. The first is reading. A Pastor who neglects his own Scriptural studies will not be healthy spiritually, nor can he gainfully instruct others if he is neglecting the Word. Having then studied the Scriptures for himself a Pastor must continue on with the public reading or exposition of them. Consider everything Jesus received from God the Father He preached publicly. Therefore Jesus commands the same from us all, which is especially true if in a leadership role (consider Matt. 10:27-31; Mark 8:38). Now in regards to the public reading of the Scriptures the word used here is also used in 1 Thess. 5:27 and Col. 4:16 where the Apostle Paul commands that his epistles be read openly before the church. Three quick reasons for this:
First: the church is the pillar and ground of truth (1 Tim. 3:16) and as such has a God given mandate to keep and expound the truth openly and correctly (Eph. 4:14).
Second: reading the Scriptures keeps people focused and grounded in following Jesus Christ; both corporately and individually; correctly. For in abiding in Jesus Christ's Word believers not only grow up into Christ like maturity, but will bear fruit Spiritually (John 15:7). Therefore the Apostle Peter exhorts us all who desire Spiritual growth to look into God's Word for this, “as newborn babes, desire the pure milk of the word, that you may grow thereby.” 1 Peter 2:1
Third: Sanctification. The Lord Jesus not only commands us as His disciples to abide in His Word. He also prayed to the Father on our behalf that we might be sanctified by it, when He prayed, “Sanctify them by Your truth. Your word is truth.” John 17:17 Therefore God's Word is critical for not only a believer's sanctification but also the whole corporate body of believers sanctification.

The second area a Pastor must give attention to is exhortation. That is having read or had the Scriptures read publicly, the Pastor must exhort believer and non believer to obedience to the gospel of the Lord Jesus Christ (2 Cor. 11:3-4; Gal. 1:6-10; 2 Thess. 2:16-17). Balanced with this is also encouragement for those who are struggling (Rom. 15:4), and consolation for those who suffer loses (Matt. 5:4). In other words the Pastor must not only be a man who is passionate about God’s Word and its proclamation, but God’s people, and their well being (2 Cor. 1:3-7). Speaking words of both exhortation and comfort; the same word is used of the Holy Spirit comforting the church in Acts 9:31; to build up the church and strengthen God’s people in faith and love (Philemon 7).

The third area that a Pastor must give attention to is doctrine (4:6). A Pastor must know the Scriptures and the sound doctrine born out of them in order to ward of heresy, which will only increase as the end draws near (consider Matt 24:24; 2 Thess. 2:1-11 etc.). Given the Apostle Paul’s warning of some heeding doctrines (same word) of demons at the start of this chapter it is paramount that every Pastor pays careful attention to his doctrine. For if the Pastor does not pay attention to his doctrine, then he will inadvertently lay the groundwork for deceivers and all kinds of deviations from the truth to rise up in his congregation (Acts 20:28-35; 2 Tim. 3:13-14). For there is already a bewildering amount of spiritual error out there and it is almost certain God’s people will stray, or get caught up in that error, if they are left to fend for themselves (consider Mark 6:34). Therefore the bulk of a Pastor’s time should be spent in reading, exhortation, and doctrine. “For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; 4 and they will turn their ears away from the truth, and be turned aside to fables. 5 But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry.” 2 Tim 4:3-5
Therefore a Pastor must delegate most of the churches business to those Godly men who want to and are qualified to serve Christ in handling the daily affairs of the local church and or parachurch ministries, and instead serve with them primarily in an oversight capacity. Just as the Apostles did in assigning Spirit filled men to the daily distribution of food for widows, so that the Apostle’s could dedicate themselves to the Word of God and prayer (Acts 6:1-6). A Pastor then must always maintain his focus on fulfilling his primary calling; preaching and teaching; and thus delegate those other important duties to those that Christ has provided and equipped for Himself to do those things. Therefore put the Word of God first and everything else will fall into place.

Vs. 14 “Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership.”

The Apostle Paul now commands Timothy not to neglect the gift that is in him. A gift which came to Him by the Holy Spirit who gives gifts to all of us who believe in Him for the building up of the church in love (Eph. 4:7-16). For as salvation comes as a gift of God’s love for us, so do His Spirit gifts. And these Spirit gifts remain in the hands of Providence to distribute according to His own will. Therefore Paul’s reference here to Timothy receiving a gift "...which was given to you by prophecy with the laying on of the hands of the eldership." may need some clarification. For one must be careful not to misunderstand the Apostle Paul here as saying Spirit gifts come by church elders laying on of their hands on anyone. For only the Holy Spirit gives gifts (1 Cor. 12:8) according to His own will for the building up of the church in love (1 Cor. 12:4-11). Even though the word translated gifts here has extensive Scriptural usage of man giving gifts; there simply is no Scriptural reference to the impartation of Spirit gifts being given by one person to another unless someone interprets this single verse in such a light. Which would then contravene all that the Apostle Paul said in 1 Cor.12 about the Holy Spirit alone giving gifts according to His own Will. Therefore Timothy had a gift that was given him by prophecy, that is the prophecy did not endow him with the gift. It merely affirmed his having it. Therefore the laying on of hands by the elders; including the Apostle Paul (2 Tim. 1:6) was confirming Timothy as a man called and equipped by God (See Acts 6:6; 13:3 for N.T. eldership examples). Now to see a direct correlation of this in Scriptures consider Joshua is Scripturally said to be full of wisdom because Moses laid his hands on him (Deut. 34:9). Yet this was according to God having already chosen and gifted Joshua by His Spirit with wisdom (Num. 27:18-23). Therefore the church elders were affirming Timothy’s calling by laying their hands on him. Their laying hands on Timothy did not endow him with a Spirit gift. It simply confirmed him as chosen by God and equipped by the Holy Spirit for the church’s service. Timothy then was to take this to heart knowing that Christ called him; the Holy Spirit gifted him; and the church elders commissioned him to be in the position he was in. Now if a man is not Spirit equipped to serve in the capacity he is in, he can have a thousand Godly men lay their hands on him, he would still be disqualified. Timothy though like the Apostle Paul was not disqualified (2 Cor. 13:5).

Vs. 15 “Meditate on these things; give yourself entirely to them, that your progress may be evident to all.

The Apostle Paul having reaffirmed young Timothy’s calling to him now exhorts Timothy to meditate on these things that he has been teaching him. Literally to go over again and again the things which Paul has written here. For being Spirit equipped is one thing, becoming Scripturally knowledgeable, discerning, and mature takes much time, thought and effort. Yet over time ones progress will become evident to all as one abandons themselves to the Scriptures. And by doing so Timothy would also be confirming his calling to those who doubted it. For Spiritual growth always requires that one move from infancy to maturity (Gal. 3:23-25; Heb. 6:1-3; 1 Peter 2:1-3).

Vs. 16 “Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you.”

The Apostle Paul’s warning here s relevant for us all. For both our conduct and doctrine are very important (1 Peter 4:17-18) since there is an undeniable link between them both and ones spiritual maturity (2 Cor. 10:3-4; Rom. 12:1-2 etc.). Therefore a Pastor must always take heed to himself and his doctrine. For if his conduct or doctrine is unsound, then so will the lives be who heed him. Finally that a standard body of literature known as the New Testament was not assembled till much later does not annul the fact that the churches universally held one body of teachings as authoritative for all (See Acts 15-16:4-5; 1 Cor. 4:17; 7:19 etc.). Therefore if a Pastor does not adhere to the sound doctrine which is encapsulated for us in the N.T. he will neither save himself nor have a saving effect on those who hear him (Heb. 13:7). The Pastor above all else then must remain faithful to the Lord Jesus Christ by continuing in both personal obedience to the gospel (Rom. 1:5-6) and the sound doctrine born out of it. Only then will many lives be saved through him by it. 

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982

1 Timothy 4:6-11

If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which you have carefully followed. 7 But reject profane and old wives’ fables, and exercise yourself toward godliness. 8 For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come. 9 This is a faithful saying and worthy of all acceptance. 10 For to this end we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those who believe. 11 These things command and teach.

Vs. 6 The Apostle Paul now admonishes Timothy to instruct the brethren in all the things he has been teaching him. For in doing so Timothy will be a good minister of Jesus Christ; nourished in words of faith and good doctrine which Timothy has carefully followed. A good Pastor or Bible teacher then will not only hold fast to sound Biblical doctrine, but will make it their duty to instruct those who hear them in all things the Lord Jesus Christ has taught and commanded us directly, and by His Spirit, through His Biblical Apostles. Therefore the decrees contained within the N.T. are incumbent upon all of us who believe regardless of the culture they are given in, or generation in which they are received. For it is by them that we are both nourished in our faith, but also we grow into spiritually mature disciples.


Vs. 7-8  7 But reject profane and old wives’ fables, and exercise yourself toward godliness. 8 For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come.


And so in holding fast to the truth the Apostle’s exhortation here is to likewise reject the ungodly myths and folklore found in every culture that cannot sanctify ones soul. Yet inevitably some will try to weave their cultures fables, folklore, and or forms of "spirituality" into the faith. Nonetheless we must careful not to let such things is, as if they are "harmless". For if such things are left to take root they will inevitably distort or even supplant the gospels truth (Consider 2 Tim. 4:4; Titus 1:14; Jude 3). And so in the first chapter it was speculations about angels, and miss use of the law (likely coming from Jewish Christians, and or those Gentiles who wanted to appear as "authorities" in the law) that needed to be addressed and stopped. Here it is  "profane and old wives fables" that the Apostle is warning Timothy, and us all about. These then likely coming from those in the congregation whose pre-Christian beliefs, superstitions, and or cultures folklore, was not only being propagated amongst the brethren, but also to Timothy himself. Therefore the Apostle Paul commands Timothy to reject all such things, (since a pastor can also be swayed by his congregations miss adventures if he is not aware), especially if these are being "sold" to him that they might positively effect his own well-being. Since Timothy himself was often  given to infirmities as the Apostle mentions later, and so Paul tells Timothy there it's okay to use wine medicinally if it helps him with these (1 Tim. 5:23). While here it appears that these were those in Timothy's congregation who were also recommending Timothy begin a stout and heartily exercise regime, which can have bodily benefits, but if these things supplant ones own pursuit of godliness, they would in effect only be neglecting ones soul (vs. 7-8). And so here the Apostle warns Timothy to ascribe no value to those teachings, especially those that supplant the pursuit of Godliness (a Holy Spirit and moral pursuit) with mere exercise as a means to wholeness of person, of both body and spirit. Something that is quite fashionable today as fitness clubs often advertise their products and services as effectuating both body and soul; offering yoga classes and or eastern meditation techniques along with gym workouts. Something that a Christian should steer clear of. For we know the that such things don't affect both body and soul positively, because there is no Holy Spirit regeneration of a person in them, and thus no true life here and now, and no promise of Resurrection life and rewards to come. Which is a Godly motivation for a believers pursuit of Godliness here and now. So that we might attain to our greatest potential and usefulness here and now, and best rewards then (consider 1 Cor. 9:24-27; 2 Tim. 2:1-7; 4:7-8; 1 Peter 5:1-4).
Now in regards to the natural healing remedies (and eastern medicinal practices) that seem very fashionable these days; yet these often lack the medical evidence to back their claims. A word of caution both for your body and for your spirit. For though the gospel is a holistic message, just remember that "holistic" in today's world is a very broad umbrella, encompassing many beliefs and practices, and thus for believers holistic should be carefully and thoughtfully discerned before one jumps blindly into something called "holistic", lest one fall victim to shysters and or into spiritual perils. Now bodily exercise as the Apostle points out profits a little, “…but godliness is profitable for all things, having the promise of the life that now is and of that which is come.” In so stating then the Apostle Paul is not condemning bodily exercise, which would lead to asceticism, something he staunchly opposes (Col. 2:20-22). Rather he is saying give it a right focus. For to exercise oneself to godliness; that is a personal relationship with Jesus Christ and an active pursuit of those attributes that make for Godliness in ones life is far more transforming of both body and soul then mere bodily exercise; for the efforts one puts into Godliness remain forever.

Vs. 9-11 “This is a faithful saying and worthy of all acceptance." By stating these things the Apostle Paul is positively exhorting Timothy to receive his sayings as being faithful and worthy of all acceptance because they are true. "¹⁰ For to this end we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those who believe. ¹¹ These things command and teach.

Therefore the Apostle Paul is exhorting Timothy to keep his hope and trust in Jesus Christ and serve Him heartily as one who knows Him as his Savior and obeys Him as his Lord. For Jesus Christ is the Savior of all men; that is of all men, women and children everywhere in every generation. Regardless of their nations, cultures, ethnicity's, ancestry's, personal backgrounds, bodily sizes, shapes or colors; intellect or lack thereof, or anything else that one may try to distinguish one as a "better" people by (Rom. 3:23). Therefore the gospel does not need to be amended to suit any person or culture in which it is presented. Since God is not only the Creator of all people, He is the Savior of all people; especially of those who believe, regardless of their culture or background in which they believe. Thus the Apostle is emphasizing that God has a universal agenda to reach all of humanity with the gospel's message by which all men, women and children might be saved when they believe (Eph. 1:13-14). For it is God’s Spirit given to us through faith in Jesus Christ by which we receive not only the strength and abilities for whatever purposes he wants us to serve Him in here and now, but most importantly life, eternal and everlasting. The Lord Jesus’ said: “It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life.” ^{John 6:63} That is why the Apostle Paul both laboured and suffered reproach, because his hope and trust was in the Living God, who is the Savior of all men, especially of those who believe. For that is the gospels universal purpose; the salvation of everyone who repents and believes, and thus receives the Lord Jesus Christ and what He has done to save them from sin and death and the judgment to come on all those who don't. Now the Lord Jesus Christ accomplished this salvation for us all by His own life, death, Resurrection from dead, and ascension back to heaven. All that needs to be done is for people to believe and obey Him. That is what it means to be a disciple of Jesus. Therefore the Apostle Paul reiterates what he has being instructing Timothy on, Timothy must likewise command and teach, and so must you and I if we wish to be faithful servants of God.

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982

1 Timothy 4:1-5 Spirit Warns of Apostasy

"Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, 2 speaking lies in hypocrisy, having their own conscience seared with a hot iron, 3 forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4 For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; 5 for it is sanctified by the word of God and prayer."

Vs. 1 With a solid confession of faith given the Holy Spirit through the Apostle Paul now warns about a coming apostasy.“Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons.”

Thus the Holy Spirit is telling of an apostasy (lit. a falling away) from the true faith in latter times. Now the latter times is a phrase that appears in both the Old and New Testaments. But as it relates to humanities redemption from sin and death sees actuation with the Incarnation, Life, crucifixion death, resurrection from the dead, then ascension of the Lord Jesus Christ back to heaven as the pivotal opening event (Heb. 9:26). However the latter times will not be brought to completion until Christ's return for His bride the church, before He makes war against Satan and those who follow him to perdition (Rev. 19:1-21). Everything in between then (as it relates to age of redemption) could rightly be said to fall into the time-line of the latter days. That is why Jesus commands everyone to repent and believe in Him now so that they might enter the Kingdom of heaven while they can (Mark 1:15). Now for those who do there is both salvation here and now (Eph. 1:13-14), but also the future promise of resurrection glory in the Kingdom of heaven with Christ and God (John 6:40; 1 Cor. 15:20-25; 50-55; 2 Tim. 2:12). However for everyone who does not, but continues on in their sins, there will be a terrible day of judgment and eternal perdition for those who do not believe, nor obey the gospel (Rom. 2; Rev. 20:11-15). That said the latter days are an unfolding reality. As the Apostle Peter clearly saw them unfolding beginning with the Holy Spirit's outpouring quoting from the prophet Joel regarding this (See Acts 2:14-21). Similarly the Apostles Paul and John viewed the latter days as both unfolding in their day; yet declaring events still to come as the Spirit of God gave them revelation of the things that were still to be (Consider 2 Thess. 2; 1 John 2:18-23; 4:1-6; 2 John 7-9; Book of Revelations etc.). And that is what Jesus taught in the gospels, that the end would come over a period of time, with many troubling events unfolding leading up to His return, which will be a distinct and sudden event (Matt 24). Therefore Jesus commands our readiness and preparedness here and now (Matt. 25:1-30) by first making a decision for Him (John 1:12) then following Him in discipleship by keeping His and the Biblical Apostle commandments (John 15:10; Acts 1:1-3; 2:42) which must always be distinguished from the commandments of men who turn from truth (Isaiah 29:13; Matt. 15:1-9; Col. 2:20-22; 1 Tim. 1:3; 4:6; Titus 1:14). That some will depart from the faith during the latter times, and give heed to deceiving spirits and doctrines of demons, is then a warning for all believers to heed whenever they are illuminated to the danger (Consider Heb 3:12-19).

Vs. 2 Having departed from the faith and giving heed to deceiving spirits and doctrines of demons the Holy Spirit says these will be “speaking lies in hypocrisy, having their conscience seared with a hot iron”. These then will become agents for Satan; he will work his agenda through them, by sending and proliferating doctrines of demons through them (Consider 2 Cor. 11:5-15; vs. 13-15). Now the word translated seared appears only here in the N.T. it means to literally have ones conscience cauterized. It is then a conscience that is calloused over to the truth, and thus is utterly incapable of Spirit discernment. In 1 Cor. 2:10-16 the Apostle Paul addressees the unbeliever’s inability to interpret or render right spiritual judgments about the Word of God; here he addresses the apostate (Heb. 6:4-8). Therefore these are those who having heard the truth, at some point rejected it, and thus it is through such people that doctrines of demons will be proliferated in, and amongst, and sadly through the professing church. And thus it is through such diabolical means that the church often finds both factions within (1 Cor. 11:18-19), but also an abandonment or refutation of God's clear moral absolutes. Such as those in the Scriptures that clearly condemn homosexuality as an abomination in the eyes of God (Lev. 18). Yet this sin now finds justification and favor in segments of Christendom through what would otherwise be some well educated and or Biblically informed men and women. And so it is that some of these will be hypocritical preachers and teachers of the truth (or semblances of it). Yet they themselves will live (or justify) lives that are living contrary to it. Outwardly appearing like their in the faith, and thus likely saying many things that are relevant to the faith, but inwardly having departed from the faith, they will manifest by their lives, or by their spirit, a disposition that is hostile to the true faith and the children redeemed by God's grace (Gal. 4:21-31). In time excusing, justifying, or partaking in all manner of moral and spiritual abominations (Consider Matt. 7:15-20; 2 Peter 2; 1 John 3:15; Jude 3-19; Rev. 18:3-4 etc.).

Vs. 3-5 Now the Holy Spirit warns they will expound two errors: “forbidding to marry,and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.”

That they forbid marriage is to be a clear mark of their apostasy from the faith. Something that existed in segments of ancient Judaism, but here the clear reference is to the the professing church. Something which started to take root earlier on in in the monastic and priestly systems of Christendom and remains there unrefuted and unrepentant off till this day. Make no mistakes about it those who forbid marriage and or the freedom to partake of all foods are hypocrites and liars and are proliferating doctrines of demons. Imposing on themselves or others ideals that God does not. Whether as a means to salvation and thus works (Rom. 4:4-5) or as a means to so called sanctification (and thus it is legalism, not sanctification) for true sanctification only comes through the Spirit of God and obedience to the Word of God given by Him. It does not come by obeying the doctrines and commandments of men (Titus 1:14). For heterosexual marriage was sanctified by God in the beginning as an integral part of God’s Divine plan for humanity (Gen. 2:18-25). So that through it both man and woman could find relational/sexual fulfillment as unique, yet complementary individuals. And thus the human race could be propagated and greater society established through it. Heterosexual monogamous marriage then is to be the basis of every stable home and healthy society. Something which the Lord Jesus Himself reaffirmed in the face of the Pharisees laxity towards their own marriage vows; another serious error (Matt. 19:1-9). And thus in forbidding marriage, as if that would make one more "spiritual" or "holy" or "consecrated"; they only undermine God's plans to create stability and joy in the individual, family, church and or greater society. And thus true to the devil's nature which is to steal, kill and destroy, so they forward his doctrines of demons that do likewise (consider Jesus' Words in John 10:10). Placing individuals under law (and a man made "law" at that) they only incite all manner of evil within them (consider Rom. 7:8; 1 Cor. 15:56) clearing a path for all moral corruption and hypocrisy to take its root.
That's natural and straightforward and obvious to all who retain their sensibilities. Now on the Spiritual side of the coin (if I can use that as a metaphor) So consecrated is marriage that both the nation of Israel and the church itself are portrayed in this type of relationship with God Himself (Isaiah 62:5; Hosea 2:19-20). Therefore to forbid it, moves way beyond just legalism, it is a heresy that is fully demonic in origins. For it literally denies Jesus Christ’s covenantal relationship with His bride, the church (Rev. 21:9-14). For heterosexual monogamous marriage in many ways is to reflect that loving and sanctified relationship Christ has with the church (Eph. 5:30-32).

Having then reaffirmed that to forbid marriage is a blatant apostasy from the faith; I must now state that neither is marriage to be commanded of us. Again marriage exists and is a wonderful expression of a unique human relationship of the genders that can help meet the needs of both. In terms of physical as well as emotional needs. But believers are not to think that marriage itself can provide what only God through His salvation in Christ can, and that is fullness of life within us, both new and everlasting. Our relationship then with Jesus Christ must supplant all others in terms of priority. Not that we abandon our unbelieving spouses (if that is case with us) and our responsibilities to them; or our families and extended families, but we keep these in perspective to our relationship with Christ (Matt. 10:34-39; Luke 14:25-33). Looking then at 1 Corinthians 7 where the Apostle Paul addresses marriage amongst believers. There he taught because of the current distress the church was under being single was preferred, but not commanded (1 Cor. 7:1; 7). For marriage is good in preventing sexual immorality (1 Cor. 7:2-5). Yet Marriage has many aspects which can distract one from serving the Lord devotedly (1 Cor. 7:35). For the married person is generally concerned with the things of the world, seeking to please their spouse, while the single person is freer to fully seek to please the Lord (1 Cor. 7:32-33). However, and I want to emphasize this point again; the Apostle Paul never forbids marriage he only advises that there are troubles that come with it (1 Cor. 7:28). In fact Paul makes the point that if a person cannot live single without burning in lust it is better for them to marry (1 Cor. 7:8-9). For not all are made in such a way as to be able to live single. As well many come into the faith already married, and in no way is destroying ones home and family in accord with the gospel. Marriage then is neither forbidden, nor is it commanded (Matt. 19:1-12). It is a free choice to marry or not to marry, to have children or not to have children. Commanding one or the other is to move outside of N.T. teachings authority and into ones own authority. Therefore being married does not make you less spiritual, just as being single does not make you more. Many of the Biblical Apostles were married, (though Paul was not) not the least of which were the Lord’s brothers and the Apostle Peter (1 Cor. 9:3-6). Again the Apostle Paul commends both Pastoral and deacon candidates to be husbands of one wife. Though this does not mean they must be married, just that if married or previously married, they are to have been a husband of one wife. Later Paul commands Timothy that young widows seeking church support should marry and manage the home rather then burden the church. Since such were likely to become gossips and busy bodies (1 Tim. 5:14). Only in regards serving Jesus Christ without distractions does the Apostle Paul commend singleness as a better choice (1 Cor. 7:7) and he conditions that by saying if you cannot control your passions your far better married then single and burning in lust, which is not serving the Lord without being distracted (1 Cor. 7:32-38). Finally the N.T. attests to some exemplary Spirit filled married couples who served the Lord very well, in particular Priscilla and Aquila, converts and co-workers of the Apostle Paul (Acts 18). “Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge.” ^{Heb. 13:4}

The second heresy the Holy Spirit warns against is that they will command believers “…to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.” Therefore the individual believer who trusts in Jesus Christ as Lord of everything is not under any sort of dietary restrictions. For God has given every herb and every moving thing for mans food; only blood is to be abstained from, for it is the beings life (See Gen. 9:4; Acts 15:28-29; and Rom. 14 for principals of eating and living by faith). Now as with voluntarily abstaining from marriage there is nothing wrong with voluntarily abstinence from food. The problem is that in both these instances someone is forbidding marriage and or commanding abstinence from certain types of food. Which the Holy Spirit warns is demonic in origins. “For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; ⁵ for it is sanctified by the word of God and prayer.” ^{Vs. 4-5} Therefore the Holy Spirit warns us not to heed nor submit to anyone who commands abstinence from foods or marriage; whether this comes through the miss use of the law, or some other rational. The warning is clear. Those who do so have departed from the faith and we are not to heed them at all (Titus 1:15-16).

Beware then of anyone who forbids marriage or commands that you must abstain from enjoying whatever types of food you enjoy, whether meats, or vegetables, or fruits or any combination of them anytime you want to enjoy them. For you are at liberty to do so, as you see fit (Deut. 12:20-25; 1 Cor. 10:23-33). Know for certain then that you will get no closer to God by obeying the doctrines and commandments of men rather than the grace of God (Gal. 2:3-5; 4:9-11; Col. 2:20-22; Titus 1:14-16). For where the Spirit of the Lord is there is liberty (2 Cor. 3:17). Therefore decide for yourself whether you will marry (1 Cor. 7:9, 36) or not (Matt. 19:11-12). Or whatever kinds of foods you will eat (Deut. 12:20-23; Acts 15:29; Rom. 14:14) or not (Rom. 14:1-2). For that is apart of glorious liberty the Lord Jesus Christ gives us all. “Therefore do not let your good be spoken of as evil; 17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. 18 For he who serves Christ in these things is acceptable to God and approved by men. Rom 14:16-18

Again“…food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse.” 1 Cor. 8:8 Only in regards to another’s conscience does one sin if they eat knowingly giving offence to another person (Rom. 14:15, 21; 1 Cor. 8:9-13; 10:27-33). Or if they eat believing it is wrong for them to do so. Since whatever is not of faith is sin (Rom. 14:23). Again the Scripture says “All things are lawful for me, but not all things are helpful; all things are lawful for me, but not all things edify. 24 Let no one seek his own, but each one the other’s well-being.” 1 Cor. 10:23-24 So then do not destroy with your personal convictions about food; or anything else the one for whom Christ died. And do not judge His servants for exercising the glorious liberty the Lord Jesus Christ has given to us all.

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982

1 Timothy 3:14-16

14 These things I write to you, though I hope to come to you shortly; 15 but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth. 16 And without controversy great is the mystery of godliness:

 God was manifested in the flesh,

 Justified in the Spirit,

 Seen by angels,

 Preached among the Gentiles,

 Believed on in the world,

 Received up in glory.

Vs. 14 The Apostle Paul now changes his focus a little and encourages Timothy that though he is writing him to remain at his post, and teach and instill such extensive instructions during this difficult time, he is not leaving him to shoulder the burden alone, for he hopes to come to Timothy shortly.

Vs. 15 “but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth.”

If there is ever any doubt/debate as to how we are conduct ourselves in the house of God. Those issues can be resolved by looking into and obeying the Apostle's writtings. For everything in the Apostle Paul’s epistle; in fact the entire New Testament comes to us by the Holy Spirit and is the Word of God (John 14:26; Acts 1:2-3). And it is given to us so that we all might know how to conduct ourselves not only in the world, but specifically in the house of God, which is the church of the living God, the pillar and ground of the truth. That is the church's duty to uphold and to expound Scriptural truth. For in a world which lies under the sway of the Devil, where the truth is held as relative, and God's Word is under constant attack. God's house must be the mainstay of the truth. That being so, what the Apostle has written is applicable for all believers, for all time. There isn’t one set of commandments for one assembly, then another somewhere else (consider 1 Cor. 4:17; 7:17). For the Lord Jesus Christ and the Biblical Apostle’s commandments are universally applicable, given for us all. Regardless of the culture or generation in which we believe. For though there are many children in the house of God (notice it's house, not houses; a Spirit reality) from a diversity of cultures and backgrounds. We are all One Body under Christ’s Headship and Lordship. And thus wherever two or more gather in Jesus’ Name there is the church of the living God, the pillar and ground of truth; as long as we hold to the truth about Jesus Christ; and keep His and the Biblical Apostle’s commandments, we then are living out the truth (Matt. 28:19-20; John 8:30-32; 51-52, 12:44-40, 14:15-21; 15:10; Acts 1:2; Rom. 1:1-7; 16:25-27 etc.).

Vs. 16 The Apostle Paul now unveils the mystery of the faith he alluded to in 3:9. “And without controversy great is the mystery of godliness:

God was manifested in the flesh,

Justified in the Spirit,

Seen by angels,

Preached among the Gentiles,

Believed on in the world,

Received up in glory.”

 “And without controversy great is the mystery of godliness.”

The mystery of godliness is found exclusively in and through the Person of the Lord Jesus Christ. Consider then how God can take anyone dead in their sins and trespasses, being fully separated from Him. And through faith in His Son the Lord Jesus Christ's Person, bring them to new and everlasting life. All because of Jesus' crucifixion death which pays for our sins here and now; while Jesus' resurrection from the dead, then ascension back to the Father in heaven opened the Kingdom of heaven to us all; and assures us all who believe in Him of a resurrection life from the dead. And so the Holy Spirit was poured out into the world. So that by God's Spirit He could bring us to life by His indwelling us; as well as unite us here and now. So that He could transform us into His people bearing His Holy image, fit for the Kingdom of heaven; because of the indwelling presence of Christ by the Spirit of God. And thus having released us from our sins; His eternal judgment against them; and even death itself. He instills within us a growing passion for godliness. Whereas once before the only passions we had were geared to feeding the sinful nature and its desires; which ultimately would lead to our own demise (Rom. 3:23). Now we have a new nature; God's Nature in all His fullness within us and thus we have an ever growing passion deep within us, wanting to be more and more like Christ; which culminates with our being eternally with Christ in the Kingdom of heaven (Rom. 6:22-23; 1 Peter 1:9). Though this mystery remains veiled to those who do not believe, nor obey the truth (Consider 2 Thess. 2:7-12). It is available to all, to everyone repents and believe. Thus the Apostle Paul confirms that the faith is already settled. There is nothing left to debate. Only thing left to do is believe and obey (Jude 3).

“God was manifested in the flesh”. The mystery of Godliness begins with God Himself becoming a Man. Jesus Christ wasn’t just a man. He is God come completely in the flesh as a whole Man (John 1:1). Denying Jesus Christ’s full humanity then is to deny Him (1 John 4:1-3).

“Justified in the Spirit” When Jesus Christ was baptized by John according to God’s commandment God sent His Spirit upon Him (thus justifying Him) and declaring Him as His Beloved Son (Matt. 3:13-17). That is why everyone who also obeys God; by repenting of their sins and believing in Jesus is likewise justified by the indwelling Presence of the Holy Spirit of God (Acts 5:32; Rom. 8:9).

“Seen by angels” God created the angels to serve Him and to glorify Him, and thus by default serve and glorify His Son. That is why angels were present there at Jesus Christ’s Incarnation as His heavenly witnesses; both praising God in the heavens and telling the wise men on earth, of His Incarnation (Luke 2:8-14). It was also angels who ministered to Jesus in His weakened mortal state after His temptation and trial with the devil (Matt. 4:11). And again during Jesus' arrest in Gethsemane's garden Jesus warned His disciples not to try to stop it saying, He could pray to His Father and that God would immediately send twelve legions of angels to end His arrest if He so desired it (Matt. 26:53). Nonetheless Christ wanted to do His Father's Will as His own; so that through His crucifixion death we all could have remission of all our sins and be brought to life when we believe In His Person. And so it is at the empty Tomb when Jesus having already risen from the dead that angels are there to tell the disciples of Christ's resurrection. Therefore so called angelic "orders" mean nothing in the light of the Son of God’s arrival (Col. 2:18-19; Heb. 1:13-14).

“Preached among the Gentiles” If God had intended only to redeem the Jews; Jesus Christ would’ve never been proclaimed by the will of God to the Gentiles (Read Acts 10). But God has ordained that Jesus Christ be preached to everyone, everywhere. For Jesus Christ is Savior of the whole world (John 3:16-17; 1 Tim. 4:10). He is not just the Savior of the Jews or the Caucasian Gentiles; Jesus Christ is both Savior and Lord of everyone who repents and believes (Mark 1:15).

“Believed on in the world” Jesus Christ isn’t only proclaimed in the world He is our Living Lord and Savior who is being believed on in the world, by both Jews and Gentiles. And this from ethnicity's and backgrounds as diverse as creation itself! Therefore it is our re-born persons by faith in the Lord Jesus Christ Person that gives testimony to the Living reality of His Glorious Person and Life (Titus 3:4-7).

“Received up into glory” After Jesus rose from the grave He spent forty days amongst the disciples before He ascended back to the Father in the presence of the Apostle’s (Acts 1:1-11). Resuming His Eternal Heavenly Place at the right hand of God the Father, now as our Great High Priest (Heb. 4:14-16) and Advocate (1 John 2:1). Waiting till all His enemies are put under His feet (1 Cor. 15:25).

Scripture Quotations

The New King James Version. Nashville: Thomas Nelson, 1982.

1 Timothy 3:8-13 Deacon Qualifications

8 Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money, 9 holding the mystery of the faith with a pure conscience. 10 But let these also first be tested; then let them serve as deacons, being found blameless. 11 Likewise, their wives must be reverent, not slanderers, temperate, faithful in all things. 12 Let deacons be the husbands of one wife, ruling their children and their own houses well. 13 For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus.

Preamble
In this section the Apostle Paul lays out the requirements for the position of deacon. Basically, a deacon is a servant of church, one who exercises church authority under the auspices of the Overseer/Pastor. Thus he is often involved in duties of trust and oversight. The position has its origins in Acts 6:1-7; but is not limited to the duties mentioned there. The qualifications are given bellow.

Vs. 8-13
Deacons must be reverent. That is a person who is Godly; morally sound and ethically principled, one who has respect for the Word of God and the institutions that expound it. That is paramount.

Deacons must not be double-tongued. The word literally means telling a different story; in essence a lie. Therefore they must not be deceitful or hypocritical (Titus 3:2). Deacons must be men of their word inside and outside of the house of faith. And like the Pastor proclaim the Word of God with integrity.

Deacons must not be given too much wine. No vices. Yet if cultural norms are wine with a meal there are no Biblical grounds for commanding abstinence from that sort of wine consumption (Matt. 26:26-30). There are though many commandments and warnings forbidding its abuse (Lev. 10:8-11; Prov. 20:1; 23:29-35; Gal. 5:20-21; 1 Cor. 11:20-22; Eph. 5:18). For drunkenness is not for those who aspire to governance (Isaiah 5:22; 28:7-8; Prov. 31:4-5).

Deacons must hold the mystery of the faith with a pure conscience. In other words they must hold onto the mystery of the faith and not deviate into strange teachings (Heb. 13:9). As well they must live the truths of the Christian faith (vs. 9). A person who lives two lives, one in the church and one away from it should never even be considered. The position is one of integrity, not duplicity.

Deacons are to be tested. Then if found blameless (that is above reproach) they can be commissioned into church service.

Deacon’s wives must also be reverent. Not slanderers (malicious gossips NKJ margin). That is honourable in character; reverence in their conduct; temperate, faithful in all things.

 Deacons must be husbands of one wife. Ruling their children and houses well. The word the Apostle Paul uses in regards to ruling means to be at the head of; or set before; for oversight, guardianship, and care. It also appears in (Rom. 12:8; 1 Thess. 5:12; 1 Tim. 3:3-4; 12; 5:17) and in Titus 3:8, 14 where it is translated maintain in the sense of being devoted to good works. While the word Apostle Paul uses regarding deacons houses means ones whole household, i.e. his family, property and anyone or anything entrusted to him and or under his auspices. This is the same requirement of a Pastor in vs. 3-4. For if a deacon cannot manage his own affairs well then it is unlikely he can manage the churches. Verse thirteen concludes with a promise that those who serve well as deacons obtain for themselves a good standing and great boldness in the faith. A very great blessing indeed.

Scripture Quotations
The New King James Version. Nashville : Thomas Nelson, 1982

1 Timothy 3:1-7 Pastorial Qualifications

This is a faithful saying: If a man desires the position of a bishop, he desires a good work. 2 A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; 3 not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 4 one who rules his own house well, having his children in submission with all reverence 5 (for if a man does not know how to rule his own house, how will he take care of the church of God?); 6 not a  novice, lest being puffed up with pride he fall into the same condemnation as the devil. 7 Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil.


Preamble
The Apostle Paul in this section presents to us the position of a episkopos. Historically this word has been rendered in English as Bishop (see KJ; NKJ; ASV; RSV; NRSV; NAB etc.); an old English title which carries with it an ecclesiastical burden if understood strictly that way, and thus is generally not conducive in conveying the words true meaning for most of us today. Increasingly then it has been rendered more literally as an Overseer (see NIV; ESV; NASB 1995; Net Bible etc.). A word which touches on the fundamental nature of the position, but in no way fully defines it (See Acts 20:28; Php. 1:1; 1 Tim. 3:1, 2; Titus 1:7; 1 Peter 2:25 for it's Scriptural usages). That said it is a multifaceted position requiring both the oversight of, and in a general sense, service towards the whole congregation. All of which is to to be exercised through Spirit giftedness, guidance, love and of course wisdom, knowledge and understanding. Thus it requires both Spirit leadership abilities as well as a heart of service and compassion in watching over and caring for the well being of all in the congregation (Consider Jesus' exhortations in John 13:12-17 and 21:15-17). And so Godly leaders must not only set the example of true Godliness, love, and integrity (Phil 3:17-21; 2 Thess 3:6-10; 1 Tim 4:12; Titus 2:7 etc.). But they also must have a deep desire to help others, to take burdens away (Consider Matt. 11:28-30; 23:1-11; Mark 10:42-45; Acts 20:28-35; 1 Thess. 2:4-9; 1 Peter 5:1-4 etc.). Therefore it is a position of great responsibility and trust, requiring wisdom, humility and love in guiding the churches members as Christ's shepherd, as well directing the activities and affairs within it. The Overseer then must be an individual who is mature in his faith and life (but not necessarily one who is merely aged, consider Job 32:8-9). One who has a heart of love for God's people (in fact all people), and has the Spirit giftedness and maturity that lends itself to the natural outworking of the position. In essence it is a position of oversight involving the local assembly, it's people and it's activities. As well it has within it the oversight, I.e. the preaching and teaching of the Word of God, and thus it parallels our understanding of the Pastor (Eph. 4:11-12).

Commentary (vs. 1-7)
The position of a Pastor is a desirable work for a believer to aspire to, however because it places one center stage as a preacher and example of the reality of Jesus Christ's Person and Life, his character and life must reflect His as well. Therefore there are prerequisites. The first is that a Pastor must be blameless. (Note: The word used here appears only in this epistle, see 1 Tim. 3:2; 5:7; 6:14 and is used to exhort obedience to the Apostle's commandments so that we all might be blameless). That said, this does not mean sinless in the sense of having no previous history; otherwise the Apostle Paul would’ve been disqualified! It means one's life, now as a disciple of Jesus Christ, is being lived in such a matter as to be above reproach; both inside and outside of the house of faith. Therefore a potential candidate must be living a morally blameless and ethically principled life. For if his integrity can be justly called into question then he should not even be considered. Therefore he does not live by pretense, or lie when scrutinized (whether from inside or outside of the house of faith) to preserve himself or his reputation from whatever wrongs he has committed. Instead he owns up to his wrongs, makes amends where appropriate to do so, and moves forward by the grace of God (Matt. 5:17-26).  A Pastoral candidate then must have due regard for the ordinary standards of decency in his daily life, while holding fast to Biblical norms, were norms of decency; morality and integrity are absent in the society or culture in which he is called to live out the faith. This qualification is given first, and it's no surprise, since the Pastor is to not only teach the faith, but again he is to model the faith to all; both inside and outside of the house of faith. Therefore the example he sets (whether good or bad) in all likelihood will influence the behavior of believer and unbeliever alike.

A Pastor must be the husband of one wife. That is if married he must be a faithful man, not divorced and remarried (Matt. 19:3-10). This though is understood in light of his confession of faith in Jesus Christ. Whatever happened before hand should not now be charged against him (See 1 Cor. 6:9-11). Same if he divorced his wife as a believer for sexual immorality on her part, this would not disqualify him (Matt. 19:9). Or if his wife divorced him for no legitimate grounds, he would still be qualified (1 Cor. 7:10-16). A single man can certainly be a Pastor as the Apostle Paul was single and desired that more were (1 Cor. 7:7). Yet since most men are not gifted that way (Matt. 19:11-12) it is better for most men to marry then to burn in lust.

A Pastor must be temperate. That is one who has clarity of mind, good judgment; one who lives a well ordered and balanced life. Therefore not a man given to extremes in opinions or behaviour, but rather one who rules over his own person and passions, i.e. self-controlled, disciplined (1 Cor. 9:25-27). In a narrower sense he must be self-restrained in his use of alcohol (if at all), sober (Titus 2:2). The word used here is the antonym of the word that is used to describe intoxication. Linked with this word is the notion of being alert, watchful, vigilant. He must then be keenly aware of the spiritual and moral dangers inherent to the position, and all believers in general will face (Consider 1 Peter 5:8).

A Pastor must be sober-minded. A Pastoral candidate should not only be temperate in his lifestyle, he should be completely sound in his thinking, prudent. One who understands the realities of living in a fallen world; but he does not conform himself to them (Rom. 12:2). Instead he moderates his thoughts and passions and remains sensible in his estimations of himself and others; thus he exercises self control and prudence in his own life’s affairs, and in his dealings with others. In other words he is a man who lives wisely (Col. 4:5-6).

A Pastor must be of good behaviour. That is honourable, virtuous. The question then must be asked; how does he conduct himself not only in the church, but also in the world, the sphere where ones obedience to God is tested and often formed. For a Pastor (like all believers) is never called to isolation from the world, but transformation within it. For though we live in the world we are not to be governed by it (Rom. 12:1-2; 1 Cor. 7:31; 1 John 2:11-12).

A Pastor must be hospitable. Hospitality is to be the mark of every believer (Rom. 12:13; 1 Peter 4:9). The word here means to be fond of guests, to love to entertain etc. In the early church hospitality was vitally important since survival often depended on it (Heb. 13:2). In fact widows who supposed to receive support from the church were to have been hospitable towards other believers themselves (1 Tim. 5:10). Therefore a warm and friendly church begins with us all learning to obey Jesus’ commandment of not only greeting brethren, but all people (Matt. 5:47). Thus if a man aspires to be a Pastor he must not show partiality, or be biased, or racist against anyone, but he must be a man of reconciliation towards all (Acts 10:34; Eph. 2:11-22).

A Pastor must be able to teach. Since the position of Pastor is a teaching position a pastoral candidate must not only know the Scriptures he must also be able to instruct others in them. Thus the Spirit gift of teaching is fundamental to being qualified for this position.

A Pastor must not be given to wine. That is a Pastor cannot be given to vices, for he must exemplify sound judgment and self-control as a model for others to emulate (Heb. 13:7).

A Pastor must not be violent. That is not a man who settles disputes with his fists. If a man aspires to be a Pastor he cannot settle disputes or express his anger through violence or force (Titus 1:7).

A Pastor must not be greedy for money (1 Peter 5:2). In this the Lord Jesus Christ warns, "No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon." Matt 6:24 Therefore if a man is more concerned about his remuneration then serving Christ he's not a good candidate (See 1 Tim. 6:5; 10). The Apostle Paul said of himself and his ministry team "For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ." 2 Cor 2:17

A Pastor must be gentle. Given the nature of the position, as well as the variety of people and problems he will encounter, an insensitive man should not even be considered a Pastoral candidate. The Lord Jesus pronounces His blessing on the meek (Matt. 5:5). Thus gentleness is a fruit of the Spirit (Gal. 5:23), as well as an attribute we are to pursue (1 Tim. 6:11). The Apostle James wrote, “…Wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy.” ^{James 3:17} Now gentleness is the manner men charged with the oversight of God’s people are to use in restoring those who fall into sin (1 Cor. 4:21; Gal. 6:1). Or when correcting those who are in opposition, (2 Tim. 2:25-26). For it is this demeanour that best represents Jesus Christ (Matt. 11:29) and the reconciliation He offers to all (Titus 3:2).

A Pastor must not be quarrelsome. A Pastor must not be a man who is quarrelsome (for even in defending the faith this can be done without being contentious). Therefore he must not be easily provoked (1 Cor. 13:4-5). Instead he must be longsuffering towards all (1 Thess. 5:14). For if a man cannot control his temper (Prov. 16:32; 25:28; Ecc. 7:9) he cannot be a Pastor (Titus 1:7). Proverbs says: “He who has knowledge spares his words, And a man of understanding is of a calm spirit.” ^{Prov. 17:27}

A Pastor must not be covetous. The word the Apostle Paul uses here is the word used in Hebrews 13:5 commending us all to be content with what we have. For the many warnings in the Scriptures about covetousness (Luke 12:15-21) as well as the severe judgments against it (Jer. 6:13; 8:10 etc.) make this an important aspect that must not be overlooked when accessing a mans person and character (Consider Exodus 18:21; 20:17; Eph. 5:5). Now covetousness is grave evil because it seduces men into justifying great evils in their desires to acquire what is not theirs (consider Micah 2:2). Therefore like being greedy for money; covetousness is a mark of false teachers and prophets ().

A Pastor must rule his own household well. The reason is given: “…for if a man does not know how to rule his own house, how will he take care of the church of God?” As the families head a man has many responsibilities; to provide a safe and secure environment for his family, to love and nurture them; to teach and guide them; to discipline and restore them. Therefore if a man cannot manage his own household how will he fair in managing the church of God?

A Pastor must not be a novice. That is, new to the faith, newly baptized, not young in years (See 1 Tim. 4:12). For a new convert who is thrust into a leadership position can become puffed up with pride and fall into the same condemnation as the devil. That is become independent of God. The examples of King Saul who was suddenly exalted as Israel’s King but soon stumbled (1 Sam. 15:1-35), and King David though anointed very young, but went through years of trials before God raised him up, is a lesson for us to heed.

A Pastor must have a good testimony among those who are outside the household of faith. “Lest he fall into reproach and the snare of the devil.” Again if his life inside or outside of the house of faith can be justly called into question then he is disqualified. Since believers are called to live lives of transparency, not duplicity (Matt. 5:16).


Additional Word Study Stuff
There are several other words used to denote church leadership in the N.T. And these words are often used interchangeably to describe the same basic position, and or the function of it. The most frequently used word is presbuteros (67x), an elder by reason of age, or by designation, it is one who holds an authoritative position as a ruling elder, or in certain contexts is both. In the N.T. it is first used regarding Jewish ruling elders in the gospel, then as a natural extension elders in the church to designate it's leaders (See Acts 11:30; 14:23; 15:2, 4, 6, 22-23; 16:4; 21:18; 1 Tim. 5:17, 19; Titus 1:5; James 5:14; 1 Peter 5:1, 5; 2 John 1; 3 John 1 etc.). Now it is very important too note that this word is used in Acts 20:17 to describe the church leaders whom the Apostle Paul later says in Acts 20:28 are the Holy Spirit appointed overseers (i.e. the same word used in 1 Tim. 3:1) of the churches there. Generally then there is no tangible distinction to be made between them in terms of a church office. Same thing in Titus 1:5, 7 where again the Apostle Paul is setting forth the qualifications for the overseer/Pastor position. There he interchangeably uses presbuteros (i.e. elder, vs. 5) with the position of overseer/Pastor episkopos in vs. 7; with the masculine form of the word being used in 1 Tim. 3:1, which is also used in 1 Tim. 3:2 regarding the same position. Therefore trying to make strict distinctions between these words usage in regards to church leadership positions in the N.T. is simply being unnecessarily divisive. The only clear distinction in leadership positions regarding church oversight and service are that of Pastor's/Overseer's and deacons. Elders then may serve as either pastors, deacons, or simply elders (in some other capacity) in the church.

Now regarding presbuteros as an indication of ones age, this word is used six times. First In Jesus' parable to designate the prodigal son's older brother in Luke 15:25. Then in John 8:9 of the eldest first putting down their stones and walking away, after Jesus wisely thwarts the Pharisees attempt to stone a women caught in adultery. In Acts 2:17 it is used of the Scriptures fulfillment regarding the prophet Joel having stated that "your old men will dream dreams." In 1 Tim. 5:1-2 the Apostle Paul uses it as an adjective in commanding Timothy to treat the older men with respect and the older women in the church as he would his own mother. It is used in Hebrews 11:2 to refer to the Old Covenant elders receiving a good testimony by their exemplified faith. Finally in 1 Peter 5:1, 5 it is used in exhorting the church elders to shepherd God's people willingly and with integrity; then in verse five of commanding young people to submit themselves to their elders. Outside of those usages it is always used of ruling male elders, or elders in Israel, or elders in the church (Matt. 15:2; 16:21; Acts 4:5; 8, 23; 6:12; Heb. 11:2 etc.). Or in a unique way in the Book of Revelations of the twenty four elders around the throne of God (Rev. 4:4, 10; 5:5, 6, 8; 11, 14; 7:11, 13; 11:16, 14:3; 19:4). Note: there is no N.T. use of this word designating a person of the female gender holding an authoritative position as a ruling elder over men, either in Israel or the church. Woman often served as elders over other woman, both in Israel and in the church, but never as legitimate ruling elders over men, for too do so would deny the Divine principal laid out in (1 Cor 11:3).

Linked to this is presbyterion (3x). It refers to a ruling council, or a body of ruling elders. It first appears in the N.T. in Luke 22:66 regarding the Jewish elders who sat or governed in the Sanhedrin council. The Apostle Paul uses it in Acts 22:5 to describe the same ruling council of Jewish elders who authorized him to arrest and imprison believers before his conversion to Christ. The Apostle Paul later uses it in a church governance sense in 1 Tim. 4:14 to exhort Timothy onto ministry and service, saying: "Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership." (This was a body of men who were Timothy's elders in regards too their service, or age, in the church and ministry). Now there are two related nouns in the N.T. designating either a man or a woman as an elder strictly by reason of age. Regarding men the noun is presbutes (3x). It first appears in Luke 1:18 where Zacharias express doubt to Gabriel the angel as to how his wife Elizabeth can bear a son, saying; "How shall I know this? For I am an old man, and my wife is well advanced in years." The Apostle Paul uses this word in Titus 2:2 exhorting "that the older men be sober, reverent, temperate, sound in faith, in love, in patience." Finally in Philemon 9 the Apostle Paul uses it to identify himself as "Paul, the aged." Now where the Apostle John in his epistles refers to himself as an elder, he uses presbutero. And thus he is not referring strictly to his age; but rather his standing as an elder in the church (See 2 John 1; 3 John 1).
While the noun used to describe an elderly female person is presbutis (1x) it is found in Titus 2:3 where the Apostle Paul commands that "the older women likewise, that they be reverent in behavior, not slanderers, not given to much wine, teachers of good things— (teachers in the sense that instruct the younger women in virtues of Godliness, (see Titus 2:4-5). There is one other related noun
presbeia (2x); a delegate, ambassador or authorized representative. It is used by Jesus in two of His Kingdom parables. First in Luke 14:32 then in 19:14, being translated delegation by NKJ and NIV respectively in both. It is not used of church leadership in the N.T. but only metaphorically of our need to completely surrender of lives to Jesus Christ to be His disciple (Luke 14:32). Then of those who would not have Christ rule over them (Luke 19:14); either Israel the nation or the individual (whether Jew or Gentile) can be applied since Jesus never spoke a parable that was not encompassing of all peoples, at all times. Beyond that there is a couple of related verbs presbeuo (2x) to be a representative or ambassador, it relates to the previous noun and is used exclusively by the Apostle Paul in being an ambassador for Christ (2 Cor. 5:20; Eph. 6:20). Regarding active leadership in the church or home there is proistamai, proistēmi to lead, rule, be over, also guide, direct, i.e. influence into a right course of living; (Rom. 12:8; 1 Thess. 5:12; 1 Tim. 3:4, 5, 12; 5:17); again not used of women (or wives) ruling over men (or their husbands) in the home or church; but it is used of all believers in Titus 3:8, 14 in commanding us all to strive to maintain, or of our lives being devoted to good works; translated maintain in the NKJ and devoted in the NIV.  
One more related noun needs to be discussed and it is kybernēsis (1x), it literally refers to the piloting of a ship. TDNTA gives this as a brief definition "to steer" then "to rule". In a Christian context it refers to the Spirit given gift of administration (1 Cor. 12:28). And though a gift of the Spirit for governance, it is not a church office per-say (though it does have a hierarchical position in it's functioning in the Body). And so it is Spirit endowment through which the Lord Jesus Christ guides or steers His church through His Spirit selected and endowed leadership.

There are two other very important words regarding church leadership. The first is a verb hēgeomai (28x), the plural form is found in three important contexts that directly relate to church leadership (See Heb. 13:7; 17, 24). In Hebrews 13:7 it is used to exhort believers to "Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct." The NIV gives the introductory statement as simply: "remember your leaders" with everything else akin to the NKJ.
Two things are readily apparent. It is those who have spoken (or preached) the Word of God to believers that are their leaders. Thus Holy Spirit speaking gifts that bring to light the message of the gospel and or the Word of God are the priority in the church. That is the heart of the Apostle Paul's reasoning in 1 Cor. 14 about tongues speaking and prophesy and their hierarchal order given in 1 Cor. 12:28-31. Therefore Spirit gifting of an apostle, prophet, teacher, evangelist, pastor; by default placed one into a category of Christian leadership (Rom. 12:6-8; 1 Cor. 12:28; Eph. 4:11 etc.). With Spirit gifts like wisdom, knowledge, discernment, exhortation and encouragement taking a high place as complementary gifts to the others (1 Cor. 12:8). Now these Spirit gifts are not given according to one's skill, training, education, experience, or even the will of man. But rather according to the Lord Jesus Christ who in accord with the Holy Spirit gives them according to His will (1 Cor. 12:11). And thus through them He guides and directs and equips the Body's members for His service. Now being Spirit equipped to lead, and living a lifestyle that qualifies one to lead or shepherd in the church community are not mutually exclusive ideas. That is why we have the Pastoral/Overseer qualifications given to us in 1 Tim. 3:1-7 and Titus 1:5-9. For though a man has been Spirit gifted and desires to serve the Lord and His people he must have his life ordered accordingly to be qualified for Christ's service in that crucial capacity. That said we are also exhorted in Hebrews 13:7 to remember (lit. to recall over and over again in ones mind) those who rule over us, who have spoken the word of God to us, whose faith we are to follow. For Jesus Christ's true shepherds inevitably strive to live Godly and sacrificial lives, for the benefit and blessing of others. Therefore we are to consider the outcome of their conduct and follow it when it is just and sound. Because all who order their lives aright here and now, are qualifying themselves not only for greater fruitfulness in this life (2 Peter 1:5-8), but they are preparing themselves for the Lord Jesus Christ at His judgment when He will reward each person according to their works and their ways. That is why we are told Jesus Christ is the same yesterday and today and forever. Lest we forget that we are all accountable to Him according to His commandments and revelation given us in the Word of God. Now the next occurrence of hēgeomai is in Hebrew 13:17 which states: "Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you."
So first were exhorted to remember those who rule over us; so that we might emulate their conduct and faith when it is sound to do so. Then we are commanded to obey them, to be submissive, (this obviously being linked to their own obedience to the word of God; for obeying someone who does not seek to live by the Scriptures would be not only foolish, but very likely perilous as well (see 2 Cor. 11:19-21). Again Jesus Christ's Shepherds are to care about the people they lead (consider Acts 20:17-38; 2 Cor. 11:28-29). If they don't, they're not His; or they're not qualified, nor fit to be leading His own (Consider Ezekiel 34:1-31; John 10:11-14). For Jesus Christ's shepherds have His heart for His people and thus watch out for our souls, as men who must give an account to the One who appointed them to His service and our oversight (Consider John 21:15-17). Thus they are commanded to do so with joy and not as some sort of grudging obligation; for if a man cannot lead God's people in joy, then he should not be leading them at all. The finial occurrence of hēgeomai that we are going to look at is at the end of the chapter, in Heb. 13:24. And it ends on a hospitable and happy note exhorting all believers to "Greet all those who rule over you, and all the saints" Thus we are to greet our leaders (just as they are to greet us) and all believers and visitors. A common courtesy that is often overlooked within churches but needs too be preached and practiced by us all (consider Matt 5:47 ). Therefore though there is a distinction made between church leaders (i.e. those who rule over us) and brethren these distinctions (or any other distinctions) should not be over emphasized or stressed. For ultimately we are all equal brethren (Matt 23:8; Gal 3:26-29) and so we are to be governed by love towards each other which is an undeniable testimony of our love for God (John 13:35). Now the final word that will be briefly looked at here regarding church leadership is an important one, it is poimēn (18x) it is the word translated Shepherd/shepherd in the N.T, and in one context Pastors (Eph. 4:11). For all its N.T. usages see Matt. 9:36; 25:32; 26:31; Mark 6:34; 14:27; Luke 2:8, 15, 18, 20; John 10:2, 11, 12, 14, 16; Eph. 4:11; Heb. 13:20; 1 Peter 2:25) 18x.

 Note: This section is still in the process of being finished and edited

Word Studies
episkopos, Overseer, bishop, overseers, Str 1985, GK 2176; TDNT 2.608; LN 35.43; (Acts 20:28; Philip 1:1; 1 Tim 3:2; Titus 1:7; 1 Peter 2:25) 5x
presbeia  a delegation; Str 4242; GK 4561; LN 37.87 (Luke 14:32; 19:14) 2x
presbeuo, ambassador, ambassadors (vb.), Str 4243; GK 4563; TDNT 6:681; TDNTA 931; LN 37.88; (2 Cor 5:20; Eph 6:20) 2x
presbyterion, elders, council, eldership, Str 4244; GK 4564; TDNT 6.651; LN 11:83; (Luke 22:66; Acts 22:5; 1 Tim 4:14) 3x
presbuteros elder, elders, Str 4245; GK4565; TDNT 6:651; TDNTA 931; LN 9:31; 53.77; 67.27; 67.102; always translated elder, elders in the NKJ except in Luke 15:25 (older); Acts 2:17 (old men); 1 Tim 5:1-2 (older man; older women) 67x
presbutes, old man; older men; aged; Str 4246; GK 4562; TDNT 6.683; (Luke 1:18; Titus 2:2; Philemon 9) 3x
presbutis, older woman; Str 4247, GK 4567; LN 9.67; (Titus 2:3) 1x
proistamai, proistēmi leads; over; rule; rules; ruling; maintain; Str 4292; GK 4613; TDNT 6.700; LN 35:12; 36:1; 68.67; (Rom. 12:8; 1 Thess. 5:12; 1 Tim. 3:4, 5, 12; 5:17; Titus 3:8, 14) 8x
 kybernēsis, administration; Str 2941; GK 3236; TDNT 3.1035; TDNTA 486; LN 36.3 (1 Cor 12:28) 1x hēgeomai, Ruler; governs; governor; chief speaker; leading; think; thought; esteem; consider; considered; count; counted; judged; esteeming; rule; over; Str 2233; GK 2206; 2241; TDNT 2.907; TDNTA 303; LN 31.1; verses regarding governance; leadership (Matt 2:6; Luke 22:26; Acts 7:10; 14:12; 15:22; 1 Tim 1:12; Heb 13:7, 17, 24) 28xpoimēn, Shepherd, shepherd; pastors Str 4166; GK 4478; TDNT 6.485; TDNTA 901; LN 44.4; 53.72 (Matt. 9:36; 25:32; 26:31; Mark 6:34; 14:27; Luke 2:8, 15, 18, 20; John 10:2, 11, 12, 14, 16; Eph. 4:11; Heb. 13:20; 1 Peter 2:25) 18x

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Abbreviations
Str: Enhanced Strong’s Lexicon. Strong, James. Bellingham, WA.
GK: Goodrick-Kohlenberger

TDNT: Theological Dictionary of the New Testament. Kittel, Gerhard, Geoffrey W. Bromiley, and Gerhard Friedrich, eds. Grand Rapids, MI: Eerdmans, 1964–.
TDNTA: Theological Dictionary of the New Testament, Abridged Edition. Kittel, Gerhard, Gerhard Friedrich, and Geoffrey William Bromiley. Grand Rapids, MI: W.B. Eerdmans, 1985.
LN: Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1996.

Scripture Quotations

The New King James Version. Nashville : Thomas Nelson, 1982