1 Timothy
1 Timothy 6:1–2
The service of believing slaves towards their masters, a benefaction bestowed by the former upon the latter, is paradigmatic of selflessness and godliness in the divine household, as believers serve one another with good works, thus enhancing the reputation of God.
In 6:2, it appears that that situation is of believing slaves working for believing masters; therefore, it seems that 6:1 deals with the case of believing slaves working for unbelieving masters. In the latter
1 Timothy 5:17–25
God’s leaders who demonstrate godliness in their ministries, particularly with regard to Scripture, are to be amply rewarded, and impartially disciplined when they do not.
“Honor” that began the previous section (5:3), recurs to mark a new section (5:17). The word clearly has the connotation of remuneration; especially here in 5:17, in light of the following verse. Perhaps “double” honor means the honor of respect and the honor of remuneration. Such honor is due
1 Timothy 5:1–16
God’s people care for the needy both personally within their own households, and also corporately within the divine household, focusing upon those deserving ones who are believers, who have lived godly lives with a reputation for good works, and who are engaging in the community’s worship.
That God’s people shout treat one another as family members, as befitting their joint membership in the divine household, is established at the start (5:1–2).
The discourse on
1 Timothy 4:1–16
God’s people nourished on scriptural teaching engage intensely in spiritual discipline, persevering in modeling Spirit-directed, Scripture-based godliness, ensuring future reward for themselves.
After providing requirements for godly leaders in: 1 Tim 3:1–16, this section contains both negative and positive exhortations to a leader: broadly, advice regarding false teaching (4:1–7a; how to avoid the negative) and advice for personal ministry (4:7b–16; how to follow
1 Timothy 3:1–16
Corporate conduct in the divine household is to be guided by leaders characterized by virtue, modeling exemplary traits for the faith and praxis of every member of the divine household.
This pericope moves from the Epistle’s most recent concern: who should not teach in the corporate context (2:12–15), to its current issue: who should (3:1–7).
It is notable that the elder list commences and concludes with the demand that an elder be “irreproachable” (3:2) and one
1 Timothy 2:8–15
The critical roles of men and women in the serious activity of corporate worship involve: men, being godly, leading prayer in the corporate assembly; women, being godly, learning with deference, at the same time embracing domestic roles and responsibilities.
This section continues what was begun earlier, regarding conduct in a corporate context.
Purity on the part of men praying is what is called for in 2:8. Paul assumes it will be men praying in the corporate context. While
1 Timothy 2:1–7
Corporate prayer for all people is critically important so that all may be redeemed; such prayers please God by furthering his economy, facilitated by the proclamation and teaching for which his people have been appointed.
First Timothy 2, in general, details how Timothy (and other readers) must execute the command Paul had entrusted to him in 1:18–19. First in importance was to be prayer for all people. Indeed, coming after the redeemability of a Paul (1:12–14), of
Abe Kuruvilla is the Carl E. Bates Professor of Christian Preaching at The Southern Baptist Theological Seminary (Louisville, KY), and a dermatologist in private practice. His passion is to explore, explain, and exemplify preaching.