This week we will continue the study of the Book of 1 Timothy in the New Testament.
As Paul urges the church to intercede for the world, and especially for the rulers (2:1-7), he continues to address what appears to be problems associated with pubic worship in the church of Ephesus, likely connected to the influence of the false teachers referred to in chapter 1.
(1) It was the practice for men to pray with uplifted hands in those days.
a. Why does Paul emphasize that we need to lift up “holy” hands?
b. Why does Paul emphasize that prayers should be offered without anger and dispute?
- What are prayers offered in anger and dispute like?
- Will God hear such prayers? Why or why not?
- Why is this reminder directed to men?
(2) We need to read v. 9 with the culture of the time in mind:
a. Whether it is about dress, hairdo or jewelry, Paul’s emphasis is on “decency and propriety”. How may this be applied to us today?
b. Why is it so important for “women who profess to worship God” to adorn themselves as Paul has urged them to?
(3) Given the culture of the time and the fact that women in general did not receive education as men did, what do you see as the wisdom behind Paul’s exhortation in vv. 11-12? (See Note below.)
(4) However, beyond their cultural setting, Paul uses Adam and Eve as the basis of his admonition. What is the point Paul is asserting by pointing out the following?
a. Adam was created before Eve.
b. It was Eve who was deceived (while Adam did not exercise his authority but listened to Eve).
(5) A literal translation of v. 15 might be helpful: “But she will be saved through her childbearing, if they remain in faith and love and sanctification with sobriety”:
a. If “will be saved” refers to salvation, is a man saved in a different way than that for a woman? (Gal. 3:26-28)
b. Does salvation depend on works? (Eph. 2:8-9)
c. Therefore, “will be saved” should not have anything to do with salvation, but logically with the immediate context — the fact that Eve was being deceived into sinning. Consider the following questions as applied to those married women within Timothy’s congregation:
- What impact would they have on their children, if they focus on bringing them up with their examples of faith, love, sanctification and sobriety?
- How might such a focus help them not to repeat the sin of Eve?
(6) What is the main message to you today and how may you apply it to your life?
Note:
The teaching about women being silent during worship is consistent with Paul’s teaching in 1 Corinthians 14:34-35, but it appears not to be an absolute as Paul does allow women to pray and prophesy (or preach) in 1 Corinthians 11:1-16. The intention in both places appears to be the maintenance of an orderly service and to remind women, given their new-found freedom in Christ, to be mindful of their proper place, especially within their culture.
“I do not permit a woman to teach or to have authority over a man, she must be silent.” (1 Tim. 2:12)
The passage in 1 Timothy 2:9-15, together with Paul’s teachings in 1 Corinthians 11:3-16; 14:33-35, is one of the most difficult teachings to the modern mind. In most cases, Paul appeals not only from the basis of cultural norms, but draws from biblical sources.
The admonition that we should be mindful of cultural norms does make sense in that if we behave in a way that is condemned by what is perceived as “decent” in the cultural setting we live in, it will only be a stumbling block to leading non-believers to the knowledge of salvation in Jesus Christ. Even if the cultural norms might be seen as archaic and unreasonable, we cannot put the cart before the horse since a person’s heart needs to be changed first by the re-birth in the Holy Spirit before they can change their cultural views. Such views may not even need to be changed if they are in tune with the moral teachings of the Bible.
Therefore, whatever cultural examples Paul cites in 1 Timothy concerning one's dress, jewelry or hairdo, the principle is one of “decency and propriety” which should be the guideline for the behavior of believers (both men and women) today.
However, in urging women to be silent and in full submission to their husbands, Paul does use biblical bases for his admonition. In particular, he uses the order of creation (v. 13) and the fact that Satan picked Eve as the “easier” prey to lead both Adam and Eve to sin (v. 14). Since Paul’s assertion is not based on cultural grounds, but on biblical authority, as much as our modern minds find it difficult to accept, I do think we need to submit to his teaching, and not to “distort “ it even it may be “hard to understand” (2 Pet. 3:16).
For one, whether it is in society, in a household or a church, there needs to be a proper authority and submission for it to function in a stable manner, and Paul appeals to the Scripture to confer the authority to the husbands in a home and to men in a church setting. However, he has demonstrated that even this has its flexibility in that he affirms female leadership, especially with his affirmation of Priscilla (Rom. 16:3) and Euodias and Syntyche (Phil. 4:2-3). Therefore, I believe that, especially in the case of the Ephesian Church, the prohibition against teaching by women (which, as I have pointed out is contrary to his affirmation of the above female leaders and his teachings in 1 Cor. 11:3-16) is an urgent stop-gap measure that he imposes on the church in Ephesus, pending his actual arrival to stop the false teachers and their unhealthy influence on some of the women who presumably caused many disruptions in the services (3:14-15).
I also find what the Apostle Peter says is also true that wives, in general, are the “weaker partners” in a marriage (1 Pet. 3:7), not only physically, but emotionally. In the course of counseling married couples, I do find that wives are less rational and far-less forgiving (and there are obvious exceptions too), and perhaps that is why the Apostle Paul uses the example of Eve being chosen to be deceived by Satan, to urge wives to submit to their husbands, and to focus their lives on bringing up children by godly example. Again, this goes against the wisdom of the modern mind. However, the demise of the modern family has much to do with not heeding to biblical advice like these.
It is important to note that Paul is not giving Timothy instructions to set up overseers or deacons — they appear to be in place. Rather, he is providing ongoing guidance, perhaps to prevent false-teachers from entering the leadership. The first category of leaders addressed by Paul is the “Overseers”. These, in Acts 20, refer to the “elders" (see Acts 20:17, 28). Note that the Apostle Peter is also called an “elder” (1 Pet. 5:1).
(1) Is it right or is it wrong to “desire” to be a leader like an “overseer” or “elder” of a church? Why?
(2) The over-riding principle that heads the list of qualifications is that one be “above reproach”:
a. What does it mean?
b. Is it possible or practical? Why or why not?
Let’s carefully consider each of these qualifications that follow:
(3) Husband of but one wife
a. Why does it follow immediately after the above over-riding principle?
b. I find the best commentary of this qualification is “one-woman kind of man”. Do you agree?
(4) Temperate
a. What does it mean?
b. How important is it to being an elder?
(5) Self-controlled
a. Over what?
b. How important is it to being an elder?
(6) Respectable
a. According to whom?
b. How important is it to being an elder?
(7) Hospitable
a. What does being an elder have to do with being hospitable?
b. What if he is not?
(8) Able to teach (this is the only “non-character” related qualification)
a. How does it reflect on the role of an elder? (see Tit. 1:9-10)
(9) Not given to drunkenness
a. Why does drunkenness disqualify a person from secular leadership?
b. What then does it say about spiritual leadership?
(10) Not violent but gentle
a. How important is it to being an elder?
(11) Not quarrelsome
a. How important was this qualification in weeding out false teachers at the time? (see 6:4)
b. How important is it to being an elder?
(12) Not a lover of money
a. How important is this qualification in weeding out false teachers at the time? (see 6:5)
b. How important is it to being an elder?
(13) Manages his own family well
a. Given the absolute authority that a father had at the time, how will failure in this area reflect on the character of the person?
b. How important is it to being an elder?
(14) Not a recent convert
a. How important is it to being an elder?
b. What if there is no one to fill such a position?
(15) Good outside reputation
a. What reputation does it refer to?
b. How important is it to being an elder?
(16) Re-read this list of “qualifications” carefully.
a. Can you distinguish the “spiritual” qualifications from the rest?
b. What might be the qualifications that people would also demand from someone holding public office, like a prime minister or a president?
c. What might you add to this list, if you are to select an elder (one who, in the 1st century, like Peter, is part of the pastoral leadership of a church)?
(17) What is the main message to you today and how may you apply it to your life?
“Now the overseer must be above reproach….” (1 Tim. 3:2)
I agree totally with Gordon Fee that the list of qualifications given by Paul to Timothy in 1 Timothy 3 concerning the appointment of overseers is only a stop-gap measure to weed out the false-teachers. They are not meant to be used as a regular guideline for the appointment of elders or any spiritual leaders of a church.
Donald Guthrie also points out that these qualifications “required for Christian administrators are strikingly similar in many particulars” to the parallel lists “current for various occupations, such as kings, generals, midwives” (TNTC, The Pastoral Epistles, 91). This list by Paul, however, would be good enough to weed out false teachers at the time from church leadership, given the fact that they like controversies and quarrels (3:3, 6:4).
It is rather unfortunate that many churches are using these minimum standards to select their spiritual leaders, and in some cases, their leaders cannot even meet the following minimum standards which the secular world requires.
- The public, in general, does not view extra-marital affairs kindly concerning their civic leaders, yet many church leaders are not faithful to their wives.
- Violent conduct is not condoned by the public of their public officials, yet many church leaders are hot-tempered and are even violent.
- Secular public figures are mindful of being role models and would apologize for the misconduct of their children. A case in point is the apology by the actor Jackie Chan for his son's drug use, because he was once the champion against drug-use for the government. We tend to accept a lower standard than the world in this respect.
No wonder, the church of Jesus Christ suffers much disrepute in the eyes of the world.
Paul addresses the qualifications of another group of leaders in the church, namely the deacons.
(1) The word, deacon (in Greek) is first used in Acts 6:1-6. Read that passage in Acts 6 and see who they were, why they were needed and what qualified them for their task?
[It appears that over time, as churches were established in various places, this term was used for the office of another tier of leaders in the church separate from and presumably under the leadership of the overseers (see Phil. 1:1)].
(2) Compare this list of qualifications with that of the overseers:
a. What is missing from this current list?
b. Given the likely non-teaching and non-pastoral nature of the office of deacons, do these omissions make sense? Why or why not?
c. Why then should the following be repeated?
- Respected
- Not a drunkard
- Not a pursuer of dishonest gain (similar to not being a lover of money)
- Husband of one wife
- Managing children well
(3) The additional qualifications for deacons include:
a. Sincere (or not double-tongue)
- How important is this to being a deacon (one who carries out other important ministries apart from preaching and teaching)?
b. Holding deep truths (or mystery) of faith with a clear or clean conscience
- Why does Paul refer to our faith as a “mystery”?
- Why do we need to hold it with a clear conscience?
- How important is it to being a deacon?
c. Must be tested
- How are they to be tested?
- Why do they need to be tested?
(4) Commentators in general translate v. 11 as "deaconesses” rather than "wives". Of the various qualifications (of overseers and of deacons), why are the following being emphasized for them in particular?
a. Worthy of respect
b. Not malicious talkers
c. Temperate
d. Trustworthy
(5) As Paul commends those who aspire to serve as an overseer (3:1), he affirms also those who serve well (specifically as deacons) in that they will gain (or acquire) an excellent standing (original meaning is a step) and great assurance (or much boldness) in their faith. Through your own experience in serving the Lord, what have you gained that might explain the meaning of these two results of serving well?
(6) What is the main message to you today and how can you apply it to your life?
“Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus.” (1 Tim. 3:13)
It is very common to hear Christians who say, “O, I am willing to serve, but I do not want any official title”. These Christians completely overlook that serving the Lord in the church is not only a privilege, but an act of humility, especially when you are willing to assume an official title that carries with it accountability.
It is true that an official title, especially like an “overseer” or a “deacon”, could carry a sense of authority and pride, but such an attitude will automatically disqualify anyone from serving, whether with or without title. The desire not to have any title, in itself, carries a judgmental attitude towards those who are willing to take on the title. But even more importantly, it is a public declaration that the person does not want to be held accountable. It is with this in mind that the Apostle Paul commends the person who “sets his heart on being an overseer” (3:1).
Being a deacon, in Paul’s setting, may carry with it a lesser significance, but he affirms those who desire to serve as such and are serving well: They will gain an excellent standing and great assurance in their faith in Christ Jesus.
As we know, the church in Ephesus was going through a crisis in which false teachers sought to exert their influence on the church, especially in Paul’s absence. To occupy the office of overseers would give them the opportunity to do so with greater effectiveness. As a result, it appears that such an office is greatly sought after by many, as they are more significant than the deacons which, in its original meaning and inauguration in Acts 6, implies the task of waiting on tables and the like. I believe it is with such a background that Paul affirms that “even” serving as deacons would enable those who serve well to gain an excellent standing which is obviously before God. What’s more, those who serve well (i.e. faithfully) will grow in their faith in Christ Jesus. This is the reason why back in Acts 6, those chosen to wait on tables must be “full of faith and of the Holy Spirit” (Acts 6:5). The reason is very simple: No service of the Lord can be done without the help and enablement of the Holy Spirit. In whatever capacity we serve, we are co-laborers with the Holy Spirit. Thus serving is a sure way of experiencing the reality of the power and presence of the Holy Spirit!
(1) In your reading of this letter so far, can you sum up the challenges faced by Timothy in the church of Ephesus?
(2) What disadvantages might Timothy have in being the pastor of the church in Ephesus in Paul’s absence? (see 4:12 as well)?
(3) How will this letter help Timothy?
(4) The entire letter basically deals with church life:
a. Why is the church called "God’s household" by Paul?
b. What makes up a household?
c. When Paul talks about how people conduct themselves in God’s household, what might it include?
d. What should the implications to us be in realizing that the church is God’s household?
(5) In addition to being God’s household, Paul says it is "the church of the living God":
a. What does it mean?
b. What should the implications to us be in realizing that it is the church of the living God?
(6) Furthermore, Paul says, it is the pillar and foundation of the truth:
a. What is meant by truth? (See Jn. 1:14, 17; 8:32; 14:6 and 17:17)
b. What does being pillar and foundation of truth mean?
c. Is it correct then to say that “there is no truth outside of the church? Why or why not?
d. How then will the world know “the truth” is Jesus Christ?
(7) What is the main message to you today and how may you apply it to your life?
“…you will know how people ought to conduct themselves in God’s household which is the church of the Living God, the pillar and foundation of the truth.” (1 Tim. 3:15)
Obviously, “What is the truth?” is a huge question that lends itself to profound debates both theologically and philosophically, and I would not even venture to get involved. However, in 1 Timothy 3:15, Paul defines the church as the pillar and foundation of the truth, and it is in this narrow sense that I turn to.
Paul is obviously using the analogy of a building to talk about the truth, and since the church of God is the pillar and foundation of truth, the picture of the glorious temple of Jesus might be what Paul has in mind.
Without its foundation, the huge temple could not have been erected, and without its pillars, there is no superstructure that could be visible to the public.
Therefore, the simple message of Paul is that without the church, truth cannot be established and known! This has nothing to do with the notion that “all truth is God’s truth”, but the truth (of v.15) is:
- The Word of God: “Sanctify them by the truth; your word is truth.” (Jn. 17:17)
- Jesus is the Truth: “I am the way and the truth and the life. No one comes to the Father except through me.” (Jn. 14:6)
In other words, it is only the church that embodies the truth and it is only through the church that knowledge of the salvation in Jesus Christ is made known. I would be quick to agree that the church here means the universal church of Christ; however, as some commentators point out, “The absence of the article before ἐκκλησία (church) suggests that the local community is again primarily in mind, yet conceived of as part of larger whole.” (TNTC, The Pastoral Epistles, 99)
This is an awesome insight — one that should cause us all to tremble. Each local church has assumed this awesome role of being the pillar and foundation of the truth and thus is the primary means through which the unsaved in the community in which the local church is located will be able to hear, know and see the truth in action!
This is such a great creedal hymn that I believe deserves our careful reflection:
(1) Paul begins this hymn by saying (or entitling it) “The mystery of godliness”.
a. The immediate context is about the church being the pillar and foundation of the truth. How is it related to the mystery of godliness?
b. What might have caused Paul to explode into such a great hymn about Jesus Christ?
c. Why does he call it a mystery?
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This creedal hymn appears in six lines, and some commentators arrange it according to the following chiastic structure (allow me to translate it more literally): Who was manifested in flesh (a) Was justified by the Spirit (b) Was seen by angels (c) Was proclaimed among nations/Gentiles (d) Was believed on in the world (e) Was taken up in glory (f) |
(2) Paul describes our Lord Christ Jesus all in passive voice. What might be his message?
(3) He was manifested in flesh
a. How unthinkable is it that God would become and then, especially, “was manifested” in flesh?
b. What does this speak of Christ with respect to His humility? His sacrifice? His Love? His reaching down to seek us? Or…? Why?
(4) He was vindicated (justified) by the Spirit
a. Why did Christ need vindication?
b. How was He vindicated by the Spirit? (See Ephesus 1:19-21)
(5) He was seen by angels
a. What impact does Christ’s incarnation and His work of salvation have on the angels? (see 1 Pet. 1:12)
(6) He was proclaimed among the nations (Gentiles)
a. When Paul wrote this hymn, how far had the gospel been proclaimed?
b. How far has the gospel been proclaimed now?
c. Whom has He used to do this proclamation?
(7) He was believed on in the world
a. Which is the religion with the most adherents today? (You may want to do a google search)
b. What has been the reason(s) for Christ being believed in by both rich and poor, learned and unlearned and people of all races?
(8) He was taken up in glory
a. What has Christ achieved with His resurrection? (1 Cor. 15:20, 22-23)
b. How does Philippians 2:6-10 depict His path to glory?
(9) Do you agree with Paul that “Beyond all questions, the mystery of godliness is great”? Why?
(10) What is the main message to you today and how may you apply it to your life?
“Beyond all question, the mystery of godliness is great.” (1 Tim. 3:16)
I have to admire Paul. He was writing this letter to Timothy (i.e. 1 Tim.) to give him instructions and to back him up in his fight against the false teachers and the chaos created by those who sided with them. I can imagine the urgency of such a letter and the heavy heart that Paul must have had. However, in the middle of giving instructions to Timothy, with an eye on the opposition, suddenly he explodes into one of the greatest hymns of adoration, all because of the thought of the church of God being the household of God where He dwells and that it is also the pillar and foundation of the truth (3:15). All these have been made possible by the work of God’s Son, Jesus Christ. In other words, Paul has never lost sight of what cannot be defeated — the truth embodied and revealed by our Lord Jesus Christ. Therefore, even in the midst of chaos in the church in Ephesus, Paul is mindful that the victory has already been won.
However, Paul is also moved by how this victory has been won, and by using all six lines of his hymn in the passive voice. Like in Philippians 2:5-11, his adoration appears to be greatly moved by the humility of Christ, highlighted by His submission from incarnation to resurrection.
May we, who serve the Lord in His church, emulate Paul in not allowing the challenges and problems of ministries to cause us to lose sight of the great love of our Lord Jesus Christ, His way of humility and the victory that He has already won!
We have reflected on the two lists of qualifications for church leaders in the last chapter, and they are really very basic qualifications which the secular world might also demand from their leaders. Here, the Apostle Paul gives a list of the spiritual qualities demanded of a “good minister of Christ Jesus” (4:6), prefacing it with the mark of the “later times”:
The mark of “later times”:
(1) What is the mark of the “later times” according to v. 1? What might you understand as the meaning of “later times”?
(2) While false teachings are taught by “hypocritical liars”, what are the true sources of such teachings?
(3) What makes them “hypocritical liars”?
(4) Two features of their false teachings are mentioned (which are the marks of Gnosticism):
a. What makes their teaching of forbidding marriage attractive?
b. What’s wrong with such a teaching?
c. What makes their teaching of food abstinence attractive?
d. What’s wrong with such a teaching?
e. How does v.5 affirm saying grace before a meal?
Be a good minister (or deacon): The Apostle Paul uses 12 “imperatives” to urge Timothy to be a good minister, in contrast to the false teachers:
(5) What is the foundation of a good minister according to v. 6?
(6) 1st imperative: Refuse (or have nothing to do with)—v. 7
a. What are godless myths and old-wives tales?
b. Why would a minister be tempted to use the above to teach?
(7) 2nd imperative: Exercise (or to train)—v. 8
a. Why do people pay so much attention to exercise these days?
b. How do you exercise your body these days?
c. Compare the benefits and importance of physical exercise to that of the spirit.
d. How then can you exercise your “godliness”?
e. How important it is for a minister or deacon of Jesus Christ?
(8) What is the main message to you today and how may you apply it to your life?
“Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron.” (1 Tim. 4:2)
A Christian young man was stunned when he heard his father ask the two Jehovah Witnesses who knocked on their door to leave, saying something like, “You are spreading a false gospel and I would ask you to stop doing it and leave my neighbors alone.”
The father has been trying hard to build a friendship and to share the gospel with his neighbors, and the last thing he wanted to see was his neighbors being misled by heresies like those of the Jehovah Witness. When the father came to me and asked if he had done the right thing, I had to agree with him, although it might seem harsh at the time, because these people do preach another gospel and their message is not harmless at all.
The Apostle Paul predicts this as he reminds Timothy with these words, “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons” (1 Tim. 4:1). The message of Jehovah Witness is not only harmful, but Paul says, their origin is that of deceiving spirits and demons. As harsh as the words spoken by that father, I pray that his words might awaken the two Jehovah Witnesses, of course unless their “consciences have been seared as with a hot iron” like their founder, Charles Taze Russell.
Be a good minister (or deacon): We have considered the first two imperatives yesterday; we shall continue to reflect on the rest today.
(1) In the middle of setting out the imperatives, having mentioned about to need to refuse biblically baseless teachings and the need to exercise our godliness, Paul injects another “trustworthy saying” here:
a. What is this saying?
b. What has this to do with being a good minister of Jesus Christ?
(2) 3rd and 4th imperatives: Charge and teach—v. 11
a. It appears to refer back to the truths of faith and good teaching of v.6, but why use such a strong word, "to charge"?
(3) 5th imperative: Don’t let anyone despise—v. 12
a. Why would people in Ephesus look down on Timothy?
b. What might be the reason you are being despised today?
c. What is our normal reaction to being despised?
(4) 6th imperative: Become or set an example—v. 12
a. Why does Paul use the word, “become”?
b. Why is this a proper response to being despised?
c. Describe the significance of setting an example in each of these:
- Speech
- Life; What does it mean?
- Love
- Faith; How?
- Purity
(5) 7th imperative: Devote yourself—v. 13
a. What is meant by to devote?
b. Of all things, why does Paul highlight being devoted to the following?
- Public reading of Scripture (bear in mind that not everyone had access to scrolls of Scriptures at home)
- Preaching
- Teaching
c. Why does he emphasize, “Until I come”?
(6) 8th imperative: Do not neglect—v. 14
a. How was Timothy’s gift or calling imparted? (see 1:18 also)
b. How important is it to have a very clear calling for the ministry in which we serve?
c. Do you?
(7) 9th and 10th imperative: Be diligent and give wholly—v. 15
a. The 9th imperative may best be translated “to meditate” (TNTC, 110). What does it mean?
b. This 10th imperative is literally “to be in them”—what does it mean? (or some would translate, “to immerse” in them—what do you think?)
(8) 11th imperative: Take heed (or watch)—v. 16
a. What is Timothy to watch over?
b. How important is each?
(9) 12th imperative: Persevere—v. 16
a. Of all the imperatives above, which is the one hardest to persevere in?
b. Which are the ones that you need to pay the most attention to?
(10) Compare these 12 imperatives with the two lists of qualifications in the last chapter and see if you can compile a meaningful list of qualifications for church leaders?
(11) What is the main message to you today and how may you apply it to your life?
“This is a trustworthy saying that deserves full acceptance…that we have put our hope in the Living God who is the Savior of all men and especially of those who believe.” (1 Tim. 4:9-10)
In trying to understand what the biblical writings emphasize, one of the ways is to pay attention to the repetition of words, phrases or ideas. As we go through the first four chapters of 1 Timothy, we have come to understand why Paul has to write this letter to Timothy. It is because he has left him behind in the church of Ephesus to combat false teachers and the chaos and confusion they have created. Therefore, Paul feels obliged to set rules for the female troublemakers (2:9-15) and basic guidelines for the selection of church leaders (3:1-13), and to use Timothy as a model for a good minister (or deacon) setting out the true spiritual qualifications of a church leader.
However, in the midst of all these practical and urgent messages, Paul repeatedly mentions two “trustworthy sayings”:
“Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners.” (1:15)
“This is a trustworthy saying that deserves full acceptance. That is why we labor and strive, because we have put our hope in the living God, who is the Savior of all people, and especially of those who believe.” (4:9-10)
Both sayings reflect the essence of the gospel and the reason for their ministry. In reminding Timothy of what the gospel is all about and the reason they serve so laboriously among the believers and the church, Paul also repeats the following:
(1) Jesus is the Savior of all
a. God wants all men to be saved. (2:4)
b. Jesus gave Himself as a ransom for all men. (2:6)
c. He is the Savior of all people. (4:10)
(2) The Living God
a. The church is the church of the Living God. (3:15)
b. Our hope is in the Living God. (4:10)
In the midst of all the problems we face in ministry and in the church, it is so easy for us to lose our focus — we labor and strive to spread the gospel of our Lord Jesus Christ who has already given Himself as a ransom for all men and He is the Savior of all people; and our hope is the Living God who is alive and well, living among us — yes, even in the midst of all our problems and challenges in the church. He is our hope, our only hope — meaning our only reason for living and serving!