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Bible Phrasing: 1 Timothy 5:17-21

 

First Timothy 5:17-21 follows a lengthy section that instructs the church how to care for widows. Now, Paul turns his focus onto how the church should care for its elders. By elders, Paul is not referring to the elderly. He is referring to the church's spiritual leaders. First Timothy 5:17–21 has three parts.

PART 1

1) The first section (1 Timothy 5:17–18) is about elders and their compensation. There's the primary command, the caveat, and the Scripture support:

The Command: "Let the elders who rule well be considered worthy of double honor" 
The Caveat: "Especially those who labor in preaching and teaching"
The Scripture support: For Scripture says, "You shall not muzzle an ox when it treads out the grain," and, "The laborer deserves his wages."

Two main questions of clarification are worth asking: 1) How does "especially" relate to the command? and 2) How do the Scriptures Paul cites support the consideration for double honor for ruling elders? 

How does "especially" relate to the command?

Does "especially" modify the first or second part of the command? If the adverb modifies the first part of the command, Paul strongly insinuates that "those who labor in preaching and teaching" are to be differentiated from the broad category of "elders who rule well." If the adverb modifies the second part of the command, "be considered worthy of double honor," then Paul strongly suggests somehow that "those who labor in preaching and teaching" are worthy of a greater double honor. 

The likely interpretation is that Paul envisions two groups of elders: those who rule well in general, and those who rule well by preaching and teaching. Although all elders should be able to teach (1 Timothy 3:2), not all elders will labor primarily in those specific ways.  The text does not suggest that teaching and preaching gives access to "more" double honor ("especially those who preach and teach are worthy of double honor"). "Double honor" is reserved for both categories of elders who rule well. The keyword is "well." 

How do the Scriptures support the consideration for double honor for ruling elders?

The consideration for double honor is grounded in two passages of Scripture. The first passage is from Deuteronomy 25:4, "you shall not muzzle an ox when it treads out the grain." The second passage is: "the laborer deserves his wages," most likely a reference to Jesus's words from Luke 10:7.  

Why does Paul ground the support of elders on these two passages? The Luke 10:7 passage is more obvious in this context: it is right and good for pastors who serve faithfully to receive hospitality and generosity from the church. 

The Deuteronomy 25:4 passage is less clear. What do oxen have to do with elders? Both labor and both have rights to be remunerated for their labor. God provides food for the oxen as they labor, which is why Israel was commanded not to muzzle them. Similarly, elders are entitled to their wages as they labor, which is why Paul commands the church to be generous to their elders. 

PART 2

In the second part, 5:19-20, Paul stipulates two main ideas. First, charges against elders should be well-established. And second, Paul instructs that those who are in persistent sin should be rebuked publicly. 

The first stipulation contains a negative command (do not), an exception (except on...), and a qualifier (two or three witnesses).  The second stipulation contains a qualifier (as for those...), a positive command (rebuke them...), and a reason for the command (so that...). 

These two commands are necessary for the church and fit Paul's major thesis in 1 Timothy 3:14–15. Elders, perhaps more than any other church member, are open to accusations because of their public ministry. It is important, therefore, to allow admission of charges and public rebukes to elders who abuse their position in the household of God. But these verses stipulate features to protect elders against baseless accusations. It is unlikely that two or three witnesses would admit a charge if it were baseless. Deuteronomy 19:15, from where the caveat of two or three witnesses derives, is adamant that disputes are in "the presence of the Lord." This is why Paul concludes this section with verse 21.

PART 3

Paul's charge to Timothy in verse 21 functions as a natural conclusion to the previous sections. First, "these instructions" likely refers back to the material contained in 5:8–20. The first occurrence of "these things" is in 3:14, which includes the material from chapters 1-3. Paul uses "these things" more frequently in the latter half of the letter (4:6, 11; 5:7, 21; 6:2, 11) to summarize sections of commands. So "these instructions" in 5:21 likely summarizes commands related to widows and elders. 

As mentioned above, 5:21 captures the theme of Deuteronomy 19:15, which explains that disputes are to be held in "the presence of the Lord," the covenant God. Paul continues that thought here, "in the presence of God," but adds "Christ Jesus," and "elect angels." In other words, a large swath of heavenly beings, but most importantly, God himself, are present and can observe Timothy's keeping of these rules. Several observations are noteworthy.

1) "These instructions" are from God himself, which is why Paul binds Timothy to keep them. The instructions are authoritative, not because Paul thinks they may be good for building community; rather, they are commands instituted by God and should be held in high regard. 

2) Secondly, invoking the presence of God, Christ Jesus, and the elect angels, requires Timothy to look past the Apostle Paul to the authority undergirding the apostle's ministry. Paul is and always has been a mere messenger of God's own pleasure. Paul is binding Timothy to the authority that surpasses even his apostolic authority; the very authority of God. 

3) Timothy is to keep these instructions "without prejudging." Paul clarifies what he means by prejudging: Timothy is to do nothing "from partiality." It is especially important for Timothy to remain above board in the way he handles sensitive issues like qualifying and providing for widows or receiving charges and accusations against elders. If Timothy is tempted to offer preferential treatment, it could negatively impact God's household, resulting in a failed ministry. Paul wants to impress on Timothy the weight of the task before him. It's a task that requires faithfulness, judiciousness, and impartiality. 


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Bible Phrasing: 1 Timothy 5:3–16

Paul's guidelines for a church's responsibility toward widows

First Timothy 5:3–16 has at least four parts. In part one (5:3–8), Paul gives general teaching for what a widow is. Part 2 (5:9–10) describes the enrollment process of a widow into the church's care. The topic of younger widows takes place in 5:11-15. Finally, in part 4, Paul summaries his argument for the responsibility toward widows (5:16). 

1) Part one starts with a command: "Honor widows who are truly widows." Two questions immediately come to the foreground following this command: 1) what constitutes a "true widow" and 2) what obligations exist for the church and family members when helping widows? The answer to question #1 (vv 5, 6) is bookended by the answer to question #2 (vv 4, 8).

The answer to question #2: Quite naturally, a widow with family members is part of a family already, and thus, does not necessarily require the care of the church. In the case where a widow has children or grandchildren, Paul expects them to rise to the occasion by 1) showing godliness to their household and 2) making some return to their parents. The reason for these two expectations is the end of verse 4: "for this is pleasing in the sight of God." One may ask, "What if the children or grandchildren do not learn to show godliness or make a return for their parents?" The answer is given generally in 5:8. No serious Christian would fail in providing for their relatives, especially of their own household. It's one thing to help a relative who does not live in the same house. Of course, true Christians are expected to help these relatives. But relatives who are in the same house? To Paul, it appears blatantly obvious what the duty of a Christian is: provide for the widow. 

Paul expects Timothy to train the living family members of widows--Paul assumes they are Christ-followers ("to show godliness")--to take care of them so that the church is not burdened with their care (5:16). If a widow's family members fail to care for her, the offense is so egregious that Paul considers their inaction to be a denial of the Christian faith.  Conversely, families who display godliness and return for their parents are of such a caliber that they are "without reproach" (5:7). 

The answer to question #1: What does it mean for a widow to be "truly a widow"? begins in verse 4. Paul explains that a widow is a person who has been "left all alone" most assumedly because her husband has died. But the question of a "true widow" has more to do with the quality of the widow's faith than merely her marital status. For instance, Paul describes the widow as one who has 1) set her hope on God, 2) continues in supplications and prayers, and 3) remains consistent in her faith ("night and day"). The opposite of a true widow is the widow who is engaged in a level of self-indulgence that is deadly. Her self-indulgence may include a self-destructive pursuit of sexual pleasure or an unrestrained pursuit of any pleasure that pulls her away from Christ. See 5:11 where Paul warns of young widows being particularly prone to this temptation. 

2) In part 2, Paul provides a straightforward qualifying list to ensure proper enrollment of true widows. The first requirement is age: she must not be less than 60 years of age. The second is marital fidelity: one-husband wife. Finally, she must have a reputation for good works: 1) she's a proven mother, 2) she's hospitable, 3) she's a servant, 4) she's caring, and 5) she's devoted to every good work. Such qualities would easily be noticed by any church. To summarize, qualifying (or true) widows are: Not < 60, One-husband women, and devoted to every good work.

3) Paul gives a rationale in part 3 for refusing to enroll young widows to the church's care. After giving the direction, Paul gives a reason: for when their passions draw them away from Christ, they desire to marry. At first, the rationale appears to be don't enroll them ... because they will want to get remarried. 

Paul's concern is not on remarriage itself, though. It's on the widow's motivation for remarriage. The wrong motivation for remarriage can bring about condemnation. Paul's rationale becomes more clear when the motivation for remarriage comes to the foreground:

       --> Refuse to enroll widows 

                --> Because [if you enroll them] their passions may lead them away from Christ

                        --> then they'll desire to remarry, having abandoned their faith in Christ

                                --> and thus, they will incur God's judgment for straying away from Christ

Paul adds another list to bolster the argument for why Timothy should refuse to enroll younger widows: 

                                        --> Besides, [without faith in Christ] they'll learn the wrong things

                                                --> Therefore, don't enroll them. Let them get remarried. 

So Paul concludes that younger widows should not be enrolled into the care of the church, but should be remarried. Paul has four particular desires for the younger widows: remarry, bear children, manage their households, and give the adversary no occasion for slander. 

The final grounds clause may link to either 5:11 or 5:14. If the grounds clause is linked to 5:11, the argument would go something like this:

    Refuse to enroll the younger widows... 

            because they may be drawn away from Christ...

            because they may abandon their former faith...

            because they may stray after Satan. 

A more natural reading may be to link the grounds clause to 5:14:

    I would have younger widows remarry... 

            because [those who did not remarry] have already strayed after Satan. 

In other words, there is some evidence that substantiates Paul's refusal to enroll younger women, namely, that some of the younger widows who did not remarry soon after their husbands left them alone, have already strayed away from the Christian faith. 

4) The final verse of the passage reiterates rather succinctly the aforementioned points.  

  • Christians should take care of relatives who are widows. They are the first line of care. 
  • The church should only take care of widows who are truly widows. 


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Bible Phrasing: 1 Timothy 5:1–2

Several observations about 1 Timothy 5:1-2 are listed below:


1) The familial language is important to situate these instructions within the social context of God's household (1 Tim 3:14–15). 

2) Paul refers to older men, younger men, older women, and younger women, as distinct parts that make up the whole social community.

3) Timothy is to relate carefully to each of these segments of the community of faith. 

4) In the community of faith, Timothy is to relate to each corresponding segment as he would to fathers, brothers, mothers, sisters. This is one big family. 

5) The leading command of these two verses is in verse 1: Do not rebuke. 

6) Paul offers a corrective command to replace the prohibition: encouragement or exhort. 

7) The first segment Paul notes is a singular noun ("older man/a father"). 

8) The bottom three segments are in the plural form ("younger men/brothers," "older women/mothers," "younger women/sisters"). 

9) There are at least 10 interactions at play in these two verses:
Paul --> Timothy 
Timothy --> Older men
Timothy --> Younger men
Timothy --> Older women
Timothy --> Younger women
Younger women --> Timothy
Older women --> Timothy
Younger men --> Timothy
Older men --> Timothy
Timothy --> Paul

10) The implicit verb for the lower three segments/interactions is "encourage." 

12) The groups are organized by male first, then female: older man/younger men, older women/younger women.

13) Within the groups, age takes precedence: older/younger

14) The interactions move from generic categories (men/women) to familial categories (father/brother/mother/sister). 

15) The only interaction with a caveat is Timothy's interaction with younger women: the encouragement should happen "in all purity." 





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Bible Phrasing: 1 Timothy 4:11–16

At this point in the letter, almost the entirety of Paul's instruction shifts to focus on Timothy the man. This section focuses entirely on Paul's commands for Timothy. While the overarching theme of these verses in Timothy's public ministry toward the community of faith, there are three aspects Paul focuses on 4:11–16. 

The phrase "these things" occurs seven times in 1 Timothy and usually refers back material from the previous section. It also appears to function as a transition to new material. Verse 4:11 refers back to the theological instruction early in 4:1–5, the rejection of myths (4:6–8), and the emphasis on godliness (4:9–10). But the transition from 4:11 to 4:12 leads Paul to introduce the first aspect on how Timothy should handle his youth. 

Paul expects Timothy not to allow people to despise him for his youth. The prohibition alone would likely not be sufficient for the youthful Timothy, which is perhaps why Paul emphasizes the need for Timothy to be an example for believers. Paul highlights five important areas: speech, conduct, love, faith, and purity. 

While verse 12 has focused on Timothy's personal qualities, 4:13 and 4:14 focus on Timothy's corporate responsibilities. The public reading of the word would have been a hallmark of corporate worship. It was accompanied by exhortation and teaching. The main difference between the two acts lies in the distinction between belief and practice. Timothy's role was not only to expound the Scriptures but to appeal to the believers at Ephesus to adopt a new manner of life in light of the establishment of new belief. 

Paul obviously found in Timothy a special gift to be up for this task. This gift was given by prophecy and confirmed by the elders when they they laid their hands on him. A ceremony like this would have been public and would likely have communicated a spiritual commissioning for the work of the Lord. Laying on of hands is not a new practice, and would have been a feature of Israel's early history (Num 27:18–23; Deut 34:9). The act was prevalent in the early church as leaders were chosen from among Jesus's follows (Acts 6:6 and 13:3). 

Finally, 4:15 and 4:16 brings the two aspects of Timothy's responsibilities, both the personal and corporate, together into a succinct summary. There are two commands, each followed by a reason. The first command is intense and doubled up with the exhortation to practice and to immerse. The reason for Timothy to do so is clear: so that all may see your progress. In the second command, Paul emphasizes Timothy's need to look inwardly at his manner of life and teaching. He exhorts Timothy to remain in these commands. The reason is because it will save (σώσεις) Timothy and his hearers. 

Did Paul mean that Timothy can save people? In light of the context, it is unlikely Paul meant that Timothy provides salvation through his personal and public example. Rather, it is more likely that Paul takes up an earlier theme of the letter from 2:15. There, a woman will be saved through childbearing -- as I noted there, that does not mean that childbearing will save a woman. There are women who cannot have children. And the Scriptures are clear that salvation is through Christ alone. Rather, Paul's point is that both women and men have specific roles assigned through the created order and therefore, must persist in their God-given roles. By doing so, they acknowledge their manner of lives conform to God's good design. 

Here then, Paul is emphasizing the need for Timothy to remain in God's sovereign plan and will for his life. Timothy's manner of life should conform to the gift he has, which confirmed by prophecies and the leadership of the church. If he persists in his God-given role, he'll be a good servant of Jesus Christ and a good example to believers. Unlike the false teachers he's called to combat (1 Tim 1:3–5), he'll be able to spread true doctrine. And paired with exhortation, he'll be able to establish an important pattern for other believers to follow. Ultimately, the pattern Timothy sets will allow other believers to persist in their God-given manner of life, leading ultimately to God's salvation. 




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Bible Phrasing: 1 Timothy 4:6–10

First Timothy 4:6–10  can be divided into three parts. 

In part one, Paul makes a conditional statement. In part two, Paul offers a contrastive statement by discussing the alternative to irreverent, silly myths (4:7). Finally, in part three, Paul makes one of the many "trustworthy sayings" in epistle. 

First, the conditional statement in 4:6 can be divided into three parts. First, is the protasis "if you put these things before the brothers," the main clause, called the apodosis, "you will be a good servant of Christ Jesus," and the manner clauses, "being trained in ... faith ... and good doctrine." 

The protasis reveals two important features of Timothy's task (1 Tim 1:3–5; 4:1). First, Paul expects Timothy to put "these things" before the brothers. What could "these things" refer to? Up to this point in the letter, Paul has instructed on quite a few topics like false teaching, public worship, the role of women, biblical church leadership, and one's behavior in the household of God. In the immediate literary context (4:1–5), Paul offers a warning (4:1–3) and key theological doctrine (4:4–5) to combat the apostasy of some. All of these topics are good candidates for what Paul envisioned Timothy should put before the brothers. Second, Paul expects Timothy to put "these things" before the brothers. Here the expression likely refers to the church. These topics are not abstract truths for the wider culture -- they are for the church Paul assigned to Timothy. These topics, therefore, fall in line with Paul's primary objective from 3:14–15, which is to demonstrate how one ought to behave in God's household.

The apodosis, which begins in 4:6b is the main statement of the verse. By putting "these things" before the brothers, the reward for Timothy is that he will succeed in being a good servant of Christ Jesus. Besides the tasks Paul assigns to Timothy, what other qualities make up a "good servant" of Christ Jesus? The third part of the verse shows us that being a good servant includes "being trained" in words of faith and good doctrine. Being a good servant also includes a consistency in followership, as Paul observes, "that you have followed." 

In part two, Paul offers a contrastive statement of two instructions. The first instruction, "have nothing to do with irreverent, silly myths," is a negative command. Irreverent, silly myths, are not in line with being a good servant of Christ Jesus because they presumably have another source beside "words of faith" and "good doctrine." βεβήλους is used in 1 & 2 Timothy (1 Tim 1:9; 6:20; 2 Tim 2:16) with one occurrence in Hebrews 12:16. In all contexts it refers to that which is profane, worldly, or unfit. γραώδεις (the word translated "silly") is a hapax legomenon. And μύθους occurs five times in the NT (2x in 1 Tim; 1x in 2 Tim; 1x in Titus; and 1x in 1 Peter). Paul instructs to Timothy to reject anything that goes against the certainty of Scripture and good doctrine. 

In order for Timothy to refuse irreverent, silly myths, Paul gives him a positive command, "train yourself for godliness." εὐσέβεια is an important theme in 1 Timothy, occurring 8x. Paul offers a rationale for training in godliness in verse 8. Paul asserts that "godliness is of value in every way." Why? He provides two reasons: 1) it holds promise for the present life and 2) it also holds promise for the life to come. 

Finally, in part 3, Paul uses the "trustworthy saying" formula to introduce a motivation for toiling and striving. The γὰρ in verse 10 denotes a purpose ("for...this end") and ὅτι clause in verse 10 introduces the trustworthy saying worthy of full acceptance, "we have our hope set on the living God." In other words, Timothy's and Paul's efforts have a proper "end" because the end of all their strife and toil is the living God. God is the "Savior of all people," but Paul adds emphasis, "especially to believers." μάλιστα occurs 12 times in the NT and denotes specificity or degree. While it is true that God is the Savior of all people, it is particularly the case among those who believe. 

On this final statement, "the Savior of all people, especially of those who believer," several interpretations exist:

1) Some interpreters believe this is a proof text for an "all-encompassing" salvation of humanity (for instance, W. A. Lock). From other Pauline letters, this view can be flatly rejected, especially since Paul teaches in other places that some will face condemnation, for example, Alexander and Hymaneus in 1 Tim 1. Others say there may be a potential for universal salvation since the offer is opened to all (Millard Erickson). 

2) Some interpreters believe this is a proof text for an "all-encompassing" salvation among the various ethnicities, cultures, and races. The use of ἀνθρώπων allows for a view of different types of people, but changes the sense of God's relation to humanity. God is not saving all humanity in a universal sense. But there is biblical warrant for God's salvation among the many tribes, tongues, and nations. 

3) Some interpreters believe this is a proof text for the doctrine of particular atonement. In this view "Savior of all people," refers to a temporal sense -- "God's salvation is available to all people while there's still time." While God is the Savior of all people in a temporal sense, there is an eternal, pre-determined limited atonement for those who believe. 

4) Other interpreters believe Paul's statement is a polemic against false teachers who had become sectarian in their call for salvation. Paul's emphasis on universal salvation would then be a corrective against the sectarian notion of limited openness to God's salvation. Along these lines, some have surveyed ancient inscriptions in Ephesus and take these verses as a polemic against Ephesian rulers who would refer to themselves as "saviors." 

5) Some reformers, like John Calvin, believe that this verse is not about salvation but about common grace in the world. 

6) Finally, T. C. Skeat translates μάλιστα as "namely," which would clarify verse 10: "God is the Savior of all people, namely, those who believe." 

Most of these interpretations have some merit for consideration. But a primary rule in biblical interpretation is to use Scripture to interpret Scripture. This Bible verse cannot be about universal salvation of all people, since the Scriptures describe hell as a place for those who reject Jesus, and since in Paul's ministry, he encountered several people who are destined for God's wrath (for instance, see Paul's description of false teachers in Galatians and Philippians). Besides Paul, the NT maintains a clear distinction between "who's in" and "who's out," especially when it comes to false teaching (e.g. Matthew 7:15; 2 Peter; 1 John 2:19; Jude; Revelation).

While this verse does not teach universal salvation -- the salvation that occurs without proper faith in the historical and spiritual truths about Jesus Christ, his death, and resurrection-- it similarly does not provide a clear teaching on particular atonement, as some have suggested. 


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Solomon's Temple Videos

 I've been enjoying learning more about the First Temple of Israel, also known as Solomon's Temple. Here are some great resources:

Solomon's Temple Explained:


The Temple in the Bible (from the Bible Project):







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The Tabernacle of Moses -- Exodus 25-31

 A remarkable video on the tabernacle of Moses in Exodus 25-31:



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My 2024 Reading List

For the past several years, my goal has been to read at least one book a week for 52 weeks. I read the Bible every day. I have spent the last year in Paul's first letter to Timothy (1 Timothy) and Exodus, carefully reading through the original languages (Greek and Hebrew). In the coming year, I plan to complete my reading in the Pastoral Epistles (2 Timothy and Titus) and move on to studying Leviticus in Hebrew. 

I practice three types of reading.

(~50%) Reading for the forest -- very broad reading to get a big picture of the book. I familiarize myself with the table of contents, the introduction, the conclusion, headings, subheadings, and perhaps the conclusion of each chapter. 

(~30%) Reading for the trees -- this type of reading is more nuanced and would require rereading book chapters, intros, conclusions, and references. This would also include very light highlights, annotations, and some comments. 

(~20%) Reading for the bark -- the most detailed reading possible, with detailed and heavy notes, annotations, comments, and analysis. I reserve this reading for highly technical and challenging works, commentaries on the Bible, and the Bible itself. 

*books I reread every year or every other year

GENERAL THEOLOGY

PARENTING AND FAMILY













PRODUCTIVITY






MISCELLANEOUS/GENERAL INTEREST/CULTURE








PERSONAL FINANCE/INVESTING






Personal Finance (13th Edition) by E. Thomas Garman, Raymond Forgue

The Marriage Challenge: A Finance Guide for Married Couples by Art Rainer

Housing Allowance for Ministers: Made Easy by Art Rainer






















PHYSICS/MATH/GENERAL SCIENCE

(I've challenged myself to gain a better grasp on math and physics -- these are some of the books I'm using. I've been following this guide for Math and this one for Physics)

Khan Academy Math -- Precalculus, Calculus, Physics




READING FOR ThM Studies (Master of Theology)

Bartlett, Andrew. Men and Women in Christ: Fresh Light from the Biblical Texts. Nottingham: IVP, 2019.

Carlson, Robert A. “An Evaluation of 1 Timothy 3:15 As a Pauline Description of the Nature and Task of the Local Church,” 2002.

Collins, Raymond F. “How Not to Behave in the Household of God.” Louvain Studies 35 (2011): 7–31.

Ehrensperger, Kathy. “Striving for Office and the Exercise of Power in the ‘House of God’: Reading 1 Timothy 3:1–16 in the Light of 1 Corinthians 4:1.” Pages 104–23 in The Bible in Church, Academy and Culture: Essays in Honour of the Reverend Dr. John Tudno Williams. Edited by Alan P. F. Sell. Eugene, OR: Wipf & Stock, 2011.

Henson, Joshua D. “Getting God’s House in Order: An Intertexture Analysis of Titus 1.” Journal of Biblical Perspectives in Leadership 6 (2014): 176–200.

Huizenga, Annette Bourland. “God’s Household Management: 1 Timothy 1:4.” The Bible Today 57.3 (2019): 157–64.

King, Fergus J., and Dorothy A. Lee. “Lost in Translation: Rethinking Words about Women in 1–2 Timothy.” Scottish Journal of Theology 74.1 (2021): 52–66.

Köstenberger Andreas J, and Terry L Wilder. Entrusted with the Gospel : Paul's Theology in the Pastoral Epistles. Nashville, Tenn.: B & H Academic, 2010.

Köstenberger, Andreas J. “Faithful Stewardship in God’s Household: Discipleship in the Letters to Timothy and Titus.” Pages 193–212 in Following Jesus Christ: The New Testament Message of Discipleship for Today. Edited by John K. Goodrich. Grand Rapids: Kregel, 2019. 

Malherbe, Abraham J. “Overseers as Household Managers in the Pastoral Epistles.” Pages 72–88 in Text, Image, and Christians in the Graeco-Roman World: A Festschrift in Honor of David Lee Balch. Edited by Aliou Cissé Niang and Carolyn Osiek. PTMS 176. Eugene, OR: Pickwick, 2012. 

Oppong-Kumi, Peter Yaw. “Akan Concept of House in the Light of the Concept of Church as ‘House of God’ in 1 Tim 3:15.” Pages 191–212 in Ein Meisterschüler: Titus and sein Brief, ed. Hans-Ulrich Weidemann and Wilfried Eisele. Stuttgart: Katholisches Bibelwerk, 2008.

Stanford, Robert Lee. “The Ecclesiological Grounding of Pauline Language of Leadership in 1 and 2 Timothy.” Dissertation, Boyce Digital Library, 2015.

Thornton, Dillon. Hostility in the House of God: An Investigation of the Opponents in 1 and 2 Timothy. BBRSup 15. Winona Lake, IN: Eisenbrauns, 2016.

Verner, David C. The Household of God: The Social World of the Pastoral Epistles. SBLDS 71. Chico, CA: Scholars, 1983.

Wieland, George M. “Re-Ordering the Household: Misalignment and Realignment to God’s οἰκονομία in 1 Timothy.” Pages 147–60 in Sin and Its Remedy in Paul. Contours of Pauline Theology. Edited by Nijay K. Gupta and John K. Goodrich. Eugene, OR: Cascade, 2020.

Zamfir, Korinna. “Is the ekklēsia a Household (of God)? Reassessing the Notion of οἶκος θεοῦ in 1 Tim 3.15.” New Testament Studies 60 (2014): 511–28.
___________. Men and Women in the Household of God: A Contextual Approach to Roles and Ministries in the Pastoral Epistles. NTOA/SUNT 103. Göttingen: Vandenhoeck & Ruprecht, 2013.


BIBLE COMMENTARIES

Dibelius, Martin, and Hans Conzelmann. The Pastoral Epistles : A Commentary on the Pastoral Epistles. Edited by Helmut Koester. Translated by Adela Yarbro Collins. Hermeneia--A Critical and Historical Commentary on the Bible. Philadelphia: Fortress Press, 1972.

Marshall, I. Howard. A Critical and Exegetical Commentary on the Pastoral Epistles. In collaboration with Philip H. Towner. The International Critical Commentary. Edinburgh: T&T Clark, 1999.

Mounce, William D. Pastoral Epistles. Word Biblical Commentary 46. Nashville: Nelson, 2000.





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Bible Phrasing: 1 Timothy 4:1–5

Paul's opening conjunction in chapter 4 changes the topic from what was previously discussed about leadership but keeps the discussion within the confines of one's behavior in the household of God. The theme of these verses is faithlessness as a result of thanklessness. 


1) Verses 1–3 form the first part of this passage that deals with faithlessness, and 2) verses 4–5 form the second part that deals with thankfulness. 

2) In the first part, Paul characterizes faithlessness in several ways. First, in verse 1, Paul notes that the Spirit of God is the one who expressly states that "some will depart." Second, Paul qualifies "some will depart" by adding a dimension of time, "in later times." In other words, this departure from orthodox faith, although somewhat jarring, is not surprising by any means, especially to God. Third, Paul notes the manner of the departure -- some will depart by devoting themselves to deceitful spirits and teachings of demons. Although Paul does not elaborate on what the deceitful spirits are, he notes some of the teachings of demons. Fourth, in verse 3, the false teaching to which the faithless subscribe consists of 1) forbidding marriage and 2) requiring abstinence from foods. These people have lost their ability to gauge morality, since their consciences are seared and since they have been duped by the insincerity of liars. 

3) In the second part, Paul characterizes thankfulness, a trait missing in the first part, in several ways too. First, he notes that for those who believe and know the truth, thankfulness is the expected response toward what God has created, namely marriage and food. Second, Paul states that the quality of what God has created is good, which is why people should receive it with thanksgiving. Third, because God created everything, and because it is good, Paul clarifies that nothing is to be rejected. Fourth, Paul adds a conditional clause to this last point to show that something can be rejected if one cannot receive it with thanksgiving. Fith, verse 5 offers the reason for why one should not reject what God has created: because it is made holy. Finally, when God creates something, he expects people to receive it with thanksgiving. they should not reject the thing outright. And the way they show thanksgiving for what God has created is by acknowledging God's goodness, what his word says, and through pray. 

The proper response to what God has created is thanksgiving. 


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Bible Phrasing: 1 Timothy 3:14–16

First Timothy 3:14–16 provides a complementary purpose statement to the one found in chapter 1:3–5:

3 As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine, 4 nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith. 5 The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.

From the onset, Paul's concern for the church is evident in his concern for false teaching infiltrating the ranks of the Christians at Ephesus. Timothy's assignment was to manage the false teaching by issuing a love-filled charge to these false teachers. The charge sometimes resulted in Paul's handing over people to Satan (see 1 Timothy 1:20). In order to prevent the propagation of false doctrine, Paul issued a remedy: prayer. Much of chapter two deals with this topic, with an important caveat related to the gender of the congregants. Men have their specific set of instructions for behavior, as do the women of the Ephesian church. 

Chapter three provides a further strategy for how Timothy might combat false teaching at Ephesus: qualified teachers. These qualified teachers must meet certain characteristics, which include specific behaviors (manage responsibly, act above reproach, and hold fast to sound doctrine). These two chapters and the strategies for combatting false teachers reach a coherent summary in 1 Timothy 3:14–16. Paul wants the church to behave properly by practicing prayer and installing biblical leaders. These initiatives will help Timothy (and ultimately the church) to combat false teaching effectively. 

First Timothy 3:14–16 can be divided into three parts: part 1 deals with the specific purpose for Paul's writing. He states plainly that the purpose for his writing is so that Timothy may know how one ought to behave in the household of God. This household is the church of the living God, which is a pillar and buttress of the truth. Apparently, Paul is seeking to arrive in Ephesus eventually ("if I delay"), but in the meantime, Timothy has been appointed to handle some of these issues prior to Paul's arrival. 

The second part is 3:16a: the formula that introduces the confessional statement. Paul calls "godliness" a mystery, and describes it with an emphatic "Great indeed." The "we" likely refers to Paul and his companions, but certainly does not preclude the Christians at Ephesus or Timothy. 

The confession of godliness turns out to be Jesus Christ. Paul makes six statements that are formulaic and include six passive verbs (manifested, vindicated, seen, proclaimed, believed on, taken up), six prepositions, and six nouns. Each verb signifies a moment in Christ's redemptive timeline:

manifested --> incarnation
vindication --> resurrection
seen --> in full glory
proclaimed --> through the Gospel message
believed on --> through faith in the Gospel message
taken up --> to reign in heaven forever 

Each noun also forms a complementary progression between the realms of existence, both large and small: 

in the flesh (human realm -- small scale) --> in the Spirit (spiritual realm -- small scale)
in the Spirit (spiritual realm -- small scale) --> by angels (heavenly realm -- large scale)
by angels (heavenly realm -- large scale) --> to the nations (human realm -- small scale)
to the nations (human realm -- small scale) --> into the world (human realm -- larger scale)
into the world (human realm -- larger scale) --> in glory (heavenly realm -- larger scale)





 

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What rights do American Christians have in Public School?

Joe Carter writes on the rights of American Christians in Public Schools. 

https://www.thegospelcoalition.org/article/rights-christian-public-school/



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Bible Phrasing: 1 Timothy 3:8–13

1 Timothy 3:1–13 has been well-considered Paul's instruction on leadership in the life of the church. The first section (3:1–7) is a description of the qualities God requires elders/overseers/pastors to have in order to manage God's household. The next section (3:8–13) focuses in on the office of deacons and their wives. 

The section is structured in A-B-A' where A explains the qualities of deacons, B considers a deacon's wife, and A' revisits the quality of a deacon related to his family life. 

In section A, Paul describes seven characteristics beginning with the heading "dignified" (using the same word to describe their wives). The hapax "double-tongued" is a compound word (the prefix δι- and -λόγους). likely having the meaning of deceitful. Deacons are not to be deceivers. 

The phrase "addicted to much wine" is self-explanatory. An addict will likely not be dignified. Similarly, the phrase "greedy for dishonest gain" communicates at least three prohibitions: 1) deacons cannot be greedy, which implies lack of control, 2) deacons cannot pursue dishonest gains, which implies immorality, and finally, Paul prohibits the marriage between the two, 3) deacons cannot be so greedy that they will pursue money, possessions, and opportunities dishonestly. 

The next phrase has a caveat: deacons must hold the mystery of the faith with a clear conscience.  Paul adds that deacons should be tested first, but he does not give a particular set of tests. Most obviously, he means that the deacon's character should be tested, for that is what "dignified" implies. But a deacon's actions--his speech, his drives, his motivations--are closely linked to his character. Only after observing their character and actions should deacons serve. The conditional "if they prove themselves blameless" is another indication of Paul's wedding of spiritual and practical dimensions that should be a part of a deacon's test. Paul does not indicate a timeline for the testing, implying the freedom of each church to decide. Nevertheless, the testing period should happen organically in the life of a church. 

A brief section on the qualifications of wives/women (Γυναῖκας) makes clear that Paul saw women as a vital part of the ministry of deacons in the local church. Whether to view Γυναῖκας as "women" or "wives" has been a major source of debate among Christians for centuries. Some translators prefer the more general "women" citing other examples in the New Testament and church history as the grounds for such a translation. The "likewise" allows women, whether wives or single, to serve as deacons, or "deaconesses," and puts their status on equal footing to the men who serve this way. Women would be considered as part of the category of deacons. 

Others prefer "wives" because of the way the adverb "likewise" functions in relation to verses 8–10. Proponents of this view also argue that verse 12 gives a strong indication that Paul views the deacon ministry as a husband-wife team for those male deacons who have wives. He does not prohibit single men from being deacons. Many argue that Paul's lack of inclusion of wives under the qualifications of pastors limits the role of pastors to qualified men; but here, it is evident that Paul freely allows women to serve in non-teaching, and primarily service-oriented roles. These wives would be considered inextricably linked to the functions their husbands perform as deacons. 

Finally, a less popular option, but one that has taken much ground more recently is the notion that some women fulfill another office not linked to deaconship (perhaps a third women-only office?). This last view is hardly supported by the context. 

In any case, whether wives or women in general, they should be dignified, like the men who serve as deacons. Besides these overarching qualifications, other parallels exist between verses 8 and 11:

not double-tongued --> not slanderers

not addicted to much wine --> sober-minded

not greedy for dishonest gain --> faithful in all things

Paul's final qualification for deacons relates to their domestic life. They are to be the husband of one wife, manage their children well, and manage well the entirety of their households.

The grounding of these qualifications is verse 13. Here Paul gives two reasons or motivations for deacons to serve well. First, those who serve well gain a good standing for themselves. Second, those who serve well gain great confidence in the faith that is in Christ Jesus. Serving well has ramifications for the deacon's horizontal relationships (those who are around them), as well as their vertical relationship to Christ. 


 


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Bible Phrasing: 1 Timothy 3:1–7

1 Timothy 3 begins with the second of three "trustworthy" statements in the letter. The other occurrences of "trustworthy" or "faithful" sayings occur in 2 Timothy 2:11–13 and Titus 3:1–8. 

The trustworthy statement is the following: "if anyone aspires to the office of overseer, he desires a noble task." The remaining section is an inference on the saying. 

There are 14 qualifications/characteristics listed in Paul's requirements. Each feature is meant to fill out the meaning of "noble task" in 3:1 and includes Paul's concern for the health of the church, which is God's household. 

Eleven out of the 14 characteristics are connected to the requirement for the overseer to be above reproach. The other three characteristics form their own contribution. 

Paul explains that an overseer must be able to manage his own household. He provides the manner (with all dignity) and an example (keeping his children submissive). The main reason for this requirement has to do with a parallel to God's church. Paul's argument is clear: he must be a good manager of his own home because if not, he will not be able to manage God's household. 

Another quality of an overseer is one who is a seasoned believer. Paul gives the requirement (he must not be a recent convert) and gives a reason: or he may become puffed up with conceit. Consequently, he will fall into the condemnation of the devil. While Paul specifies no timeline or length of time from the point of conversion to leadership, this requirement focuses on the pride and disposition of the overseer. 

A final requirement has to do with reputation. Paul says the overseer must be well thought of by outsiders. He gives a reason: so that he may not fall into disgrace. Paul offers an elaboration: into a snare of the devil. An overseer's lifestyle to outsiders is significant because Paul does not want God's household to suffer due to the disgraceful comportment of an overseer. 


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Bible Phrasing: 1 Timothy 2:11–15, Part 2


The second part of 1 Timothy 2:11–15 is this: Yet she will be saved through childbearing--if they continue in faith and love and holiness, with self-control. 

Several features are worth noticing:

1) Paul begins verse 15 with "yet."  How should we take this transition? 

2) Paul also states that she (singular noun, woman) will be saved. He later shifts to "they" (plural noun, implying women). Is a particular woman in mind (i.e. Eve maybe?) or are all women (in general, or universally) in mind? 

3) What does Paul mean by "will be saved"? Throughout the letter, "to be saved" refers to God's salvation of humanity from sin (1 Timothy 1:15; 2:4; 4:16). Several people have put forth their interpretations:
    - The woman will be converted to Christ. This interpretation would fly in the face of what Paul teaches through the Pastoral Letters, but also with what the entire New Testament teaches about salvation by grace. 
    - The woman will be saved (from divine wrath is implied from the deception and transgression of Eve). Same as the first option. 
    - The woman will be delivered once and for all (from the snare of the devil/serpent). Christian women know from experience that childbearing is not a guarantee of a "once and for all deliverance" from Satan's schemes.  
    - The woman will be saved from the erroneous teaching of roles in the church at Ephesus. This is unlikely since the text does not say this clearly. 
    - The woman will be saved through her perseverance. Paul's use in other places seems to make a distinction between perseverance and salvation. For instance, in 1 Timothy 4:16, Paul tells Timothy that he will be safe by holding fast to his teaching. The context is key. Here, perseverance is ruled out because the context suggests that the woman will be saved from transgression and deception. 
    - The woman will be delivered (in a non-salvific way) despite childbearing.  This is an awkward way to phrase what Paul intends. Not all women who continue in the faith are kept safe despite childbearing. Some godly women have died. Another problem with translating "through" as "despite" is that "through" hardly ever carries a concessive meaning. 
    - The woman will be delivered (through the childbearing/childbirth of Christ). It is true that the birth of Christ was necessary to begin salvation, but it's unlikely this is what Paul has in view. It would not fit the context. 

I believe the most likely interpretation that fits in the context is the following one:
    - The woman will be saved through faith, demonstrated in fulfilling her role as God intended according to creation. Two principles lead to this interpretation: 1) Adam was formed first, then woman. This statement supports the assertion that women should learn quietly and not teach or exercise authority over a man. This argument is an argument from creation. Adam came first, then Eve. 2) Next, Paul argues from the order of the fall. Eve was deceived first, and she became a transgressor. Together, these two principles--the creation and fall orders--help us understand the nature of verse 15. If women continue in faith and love and holiness, with self-control, they will be saved. Their salvation will accord with their role in the created order, namely through their child-bearing. The result of the fall is not childbearing. It is pain in childbearing. Nevertheless, Paul is arguing that Christian women are fulfilling their role as godly women through the good work of childbearing. 

Do all women have to have children in order to fulfill what Paul teaches? That can't be an option since Paul elsewhere encourages singleness (1 Corinthians 7). Rather, Paul likely chose childbearing here to distinguish between the capability that only women have, namely, to bear children, and the capability only men have, namely, their preeminence in the created order. Similarly, the roles men and women play in the household of God are beautifully distinct: men teach and women learn. Men should not try to do what only women can. And women should not do what only men are commanded to do. 

4) Saved "through childbearing" also raises questions. First, what is the meaning of "through"? And second, what does "childbearing" mean in relation to verses 13 and 14. 
    - The meaning of "through" can mean "by means of" childbearing. "Through" can also be used to convey the idea that she will be saved in spite of childbearing. The same construction appears in 1 Corinthians 3:15: "though he himself will be saved, but only as through fire." In order for this to work, however, the syntax should match. 

5) Finally, how should interpreters take the conditional statement at the end of verse 15? "If they continue...." 

These main observations have brought on a bevy of interpretations. Interpreters fall on a spectrum that usually results in one of two extremes. First, some interpreters claim the text says implicitly what it does not say explicitly (i.e. the woman is saved through Mary's childbearing of Christ). The other extreme takes the text in question and pins it against other passages in the Bible so that it results in a meaning that contradicts what other texts say clearly (i.e. Women cannot be saved from wrath and condemnation through good works according to Ephesians 2:1–9). The middle-of-the-road approach seems best when seeking to understand Paul's meaning here. There are roles women and men have in the household of God that should not be violated. These roles were revealed in the created order and the order of the fall. These roles are now at play in the context of God's community, his local church.  





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Bible Phrasing: 1 Timothy 2:11–15, Part 1

First Timothy 2:11–15 has two commands, one negative ("do not") and one positive.

1) Paul issues a positive command: let a woman learn. He provides two ways a woman can do this. First, she can learn quietly. And secondly, she can learn with all submissiveness. Although there is no direct referent for the verbal noun "submissiveness," it is connected to the teacher from whom the woman is to learn. In the context of a church, such a posture of submission to teachers is not only for women but for all true disciples of the Word, including men, women, and children (1 Corinthians 16:16). Here, Paul's point is clear: women should learn 

2) Paul issues two negative commands: 1) I do not permit a woman to teach and 2) I do not permit a woman to exercise authority over a man. From these two negative commands, Paul issues forth an adversative "rather": she is to remain quiet. Two reasons form the remaining portion of the passage
  • First, Paul explains that a woman is to remain quiet because (1) Adam was formed first, then Eve. The focus seems to be on temporal sequence, not preeminence or priority. God formed Adam first, then Eve second. 
  • The second (2) reason has to do with Eve's deception in Genesis 3. In other writings, Paul clearly teaches that Adam sinned (Romans 5). So, the issue at hand seems again to imply temporal sequence. Adam was deceived, but Eve was deceived first. The result of this sequence is that Eve 'became a transgressor.' 
  • To recap, Paul wishes for women to remain quiet, and not teach or exercise authority over a man because Eve was formed secondarily to Adam, and because she was deceived first. 
  • Paul roots the prohibitions for women in the created order of Genesis 2, and the subsequent fall of humanity into sin from Genesis 3.  



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Should Christian Parents Send their Children to Public School?

 This is a thoughtful debate on whether Christian parents should send children to public school:


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Bible Phrasing: 1 Timothy 2:8–10

Following his general command of prayer (1 Timothy 2:1–7), Paul now turns to how men and women should pray. 

1) Men should pray...
  • In every place
  • by lifting holy hands 
  • without anger 
  • without quarreling
2) Similarly, women should pray by...
  •  adorning themselves in respectable apparel
    • with modesty
    • and self-control
    • not with braided hair
    • gold [jewlery]
    • pearls
    • or costly attire
  • adorning themselves with what is proper
    • namely, good works, which are fitting for women who profess godliness.


 

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Bible Phrasing: 1 Timothy 2:1-7

Paul continues his line of thought from chapter 1, where he has charged Timothy to be a good steward of the gospel and to protect the church by charging people not to teach false doctrine. 

1) To Paul, prayer is the best safeguard against false teaching. 
  • Prayer is the overarching command of 2:1–7. He says 'first of all' or 'above all' because of the priority for prayer in the church. A prayer dedicated to sound doctrine should above all pray. 
  • Paul wants Timothy to reflect on every aspect of prayer -- supplications, prayers, intercessions, and thanksgiving. And the prayers are for 1) all people, 2) kings, and 3) people in high positions. 
  • The result of praying in verse 2 is a peaceful, quiet, godly, and dignified life in every way. 
  • Contrary to the practice of the false teachers, who likely do not pray at all, or who do not pray for all people, Paul commands Timothy to include a broad scope of people who influence daily life. Praying in this way presents a direct correlation to the way Christians live. 
2) To Paul, prayer is good and pleasing to God.
  • Prayer connects Christians to God's desires. 
    • As our Savior, God desires all people to be saved -- prayer saves people. 
    • As our Savior, God desires all to come to the knowledge of the truth -- prayer enlightens people. 
  • Prayer corrects false doctrine
    • Christian prayer is focused solely on one God. 
    • Christian prayer is offered through one mediator. 
      • In prayer, Jesus Christ is the mediator between God and man. 
      • The reason why Jesus Christ is the sole mediator is because he 1) gave himself as a 2) ransom for all. 
      • So, Christian prayer should be made to connect Christians with God's desire and to correct false doctrine.
    • Paul's whole ministry centers on the testimony that God is one and that there is one mediator between God and men. In particular, at the proper time, he proclaimed Christ Jesus as the ransom for all, meaning that Christ could be universally accepted. 
      • Unlike the false teachers, Paul desired to see all people saved and to come to the knowledge of the truth.
      • Unlike the false teachers, Paul declared there was one mediator between God and men. 
      • Unlike the false teachers, Paul believed that Christ gave himself as a ransom for all. 
      • Unlike the false teachers, God appointed Paul as a preacher, an apostle, and and a teacher to the Gentiles. 
      • Unlike the false teachers, Paul sought to be truthful about his role in God's plan. 
This passage implies many differences between Paul and the false teachers. A key difference to the false teachers appears to be the primacy of prayer in Paul's ministry. Prayer made for all people, that aligns with God's desires, and that corrects theology is the type of prayer Paul envisions for Timothy and the church. 
















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Bible Phrasing: 1 Timothy 1 (Entire Chapter)

Chapter 1 of Paul's first letter to Timothy is a remarkable example of a spiritual leader's plea to his apprentice.

1) First, Paul's main plea is reiterated throughout the chapter, namely, the plea for Timothy to charge certain persons from making a shipwreck of their faith by teaching or devoting themselves to errant doctrines.

2) Twice Paul calls Timothy his child, a sign of great affection, but also of authority. Paul not only loves Timothy but also expects him to obey the plea to charge.

3) The confrontation Paul has in mind is not a loveless charge. The thesis of 1 Timothy 1 is in verse 5, which gives the ultimate motivation underlying the charge: love. Paul wants Timothy to exhibit a pure heart, good conscience, and sincere faith.

4) Without the middle of these expressions--a good conscience--people have made a shipwreck of their faith (verse 19).

5) Another theme is opposition. Prior to his conversion, Paul was a blasphemer, persecutor, and insolent opponent. After he came to Christ by faith, he declares that he is the foremost of sinners. This is quite the opposite of Hymaneus and Alexander, who are allegedly professing to be Christians, but who are guilty of blasphemy (verse 20).

6) Finally, the gospel (verse 15) is the center of Paul's ministry. He entrusts the gospel to Timothy, whom he is training, molding, and shaping to become a faithful steward and ardent defender.



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Bible Phrasing: 1 Timothy 1:18–20

Verse 18 takes up the charge to Timothy from early on in verse 3. Timothy is charged to protect the church at Ephesus from false teachers. But Paul gives other reasons why Timothy should persist in defending the church from aberrant teaching.

1) First, Paul reminds Timothy that the work of protecting the church is in line with "prophecies previously made" about him.
  • The purpose of the prophecies is to propel Timothy to wage the good warfare. 
  • By defending the church from false teaching, Timothy is fulfilling the prophies made of him. 
2) Second, Paul reminds Timothy that the work of protecting the church relies on faith and a good conscience. In other words, faith and conscience form of unity of the genuine Christian experience. 
  • The manner in which Timothy is to wage the good warfare is by 1) holding faith and 2) holding a good conscience. 
  • Without these two indispensable tools, the waging of 'the good warfare' will likely not succeed. 
  • Faith and conscience are inseparable realities that allow a Christian to be faithful. 
  • Without faith, the conscience cannot function properly. 
  • With the conscience, how can faith be authenticated? 
3) Third, Paul reminds Timothy of what might happen when people reject one aspect of the genuine Christian experience.
  • Paul makes a general observation that when people reject 'this' (the antecedent is 'a good conscience'), some have made a shipwreck of their faith. 
  • Without the conscience, faith is shipwrecked. 
  • Paul informs Timothy of how Hymenaeus and Alexander rejected the work of the conscience in their lives. 
  • Paul handled their rejection of the good conscience by handing them over to Satan. 
    • When Paul speaks of 'handing over to Satan' he likely has in mind a formal process of church discipline. cf. 1 Corinthians 5:5. 
    • Presumably, Paul views Satan as an agent for disciplinary correction in the case of Alexander and Hymenaeus. 
    • Paul may also be highlighting an important reality: when people reject the genuine Christian experience, they desire to be outside of God's authority. So, in accordance with their desire, Paul 'hands them over to Satan' for the purpose of showing them their foolishness. Given the purpose clause at the end of 1:20, this seems highly likely. 
  • The purpose of this handing over to Satan is that 'they may learn not to blaspheme.' 
    • Hymenaeus and Alexander committed the sin of blasphemy,
    • As earlier in 1 Timothy 1, Paul identifies with their sin of blasphemy, which resulted from his ignorance and unbelief. 
    • What is different in regards to H and A is that they were presumably Christians who were blaspheming -- something that Paul did in his ignorance and unbelief, not while he was a Christian. 
    • Paul believes the remedy to their blasphemy is 'handing them over to Satan'



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