1 Timothy 2:9-10

1 Timothy 2:9-Paul Does Not Want The Pagan World To Determine The Fashion Of The Women In The Ephesian Church

Review of 1 Timothy 2:1-8

By way of review, we noted that 1 Timothy 2:1 resumes Paul’s previous train of thought in 1 Timothy 1:12-17 after his parenthetical remarks in 1 Timothy 1:18-20. It is also the result of an inference from his statements in 1 Timothy 1:12-17. Thus, this urgent request from Paul that the Ephesians pray for all men to be exposed to the gospel is based upon his teaching in 1 Timothy 1:12-17. 1 Timothy 2:1 Therefore, based upon my previous statements, I first of all urgently request specific detailed requests, reverential prayers, intercessory prayers, thanksgivings be regularly offered up on behalf of all people. (My translation) The adverb protos , “first ” emphasizes the urgency and priority of prayer for all men to be exposed to the gospel of Jesus Christ based upon Paul’s statements in 1 Timothy 1:12-17. The emphasis is not on prayer in general but rather the content of the prayer in the sense that the Ephesians are to pray for all men to be exposed to the gospel of Jesus Christ. It stresses that of all that Paul will be commanding of the Ephesians, the command to pray for all men to be exposed to the gospel of Jesus Christ to receive eternal life is the most important. Though the other commands and prohibitions in this epistle are directly related to promoting the spiritual growth of the members of the body of Christ in Ephesus and are critical for the spiritual growth of the church, these are not more important. Rather, the salvation of lost sinners is the most important. Spiritual growth is important but not as important as saving the sinner from eternal condemnation since the sinner is not saved from eternal condemnation then they can never grow up spiritually. This is why Paul mentions first in 1 Timothy 2:4 that God desires all men to be saved and then he says that the Father desires that they come to an epignosis , “experiential” knowledge of the truth, which can only take until one is first saved. The adjective pas , “ all ” refers to the rest of the commands and prohibitions that appear in 1 Timothy. The word is a partitive genitive meaning that the word denotes whole of which the adverb protos is a part. This indicates that this urgent request to pray for all men to be exposed to the gospel of Jesus Christ in order to be saved, which is the Father’s will is, the most important of all the commands and prohibitions that are mentioned throughout this epistle.

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“Specific detailed requests ” is the noun deesis which refers to intercessory prayer and specifically to specific detailed requests be offered up to the Father by the Ephesians on behalf of all people to be exposed to the gospel of Jesus Christ for eternal salvation. It denotes an urgent of the Father by the Ephesians in prayer for sinful humanity who are in need of eternal salvation. “Reverential prayers ” is the pronoun proseuche , which refers to intercessory prayer offered up to the Father on behalf of all people but from the perspective that it is an expression of worshipping God and dependence upon Him. It denotes entering into the presence of the Father in order to offer up intercessory prayer for all people but as an act of worship and dependence upon Him to save sinners. When the believer offers up intercessions on behalf of the unbeliever, He is acknowledging to the Father his total and absolute dependence upon Him to meet this need of the unbeliever and is thus worshipping Him. Proseuche emphasizes the worshipful attitude of the believer who depends upon God to meet his needs through prayer and specifically the need to save the unbeliever through faith in His Son Jesus Christ. “Intercessory prayers ” is the noun enteuxis , which refers to intercessory prayer or in other words, prayer on behalf of another, which is in our context is for all people to be exposed to the gospel of Jesus Christ in order to delivered from eternal condemnation and receive eternal life. This word expresses urgency and boldness (Trench). These three words look at intercessory prayer for the unsaved from different perspectives. Deesis looks at intercessory prayer for all people from the perspective in the sense that it should involve specific detail requests. Proseuche looks at these intercessory prayers from the perspective that they are an expression of worshipping the Father and are an expression of dependence upon Him to save the sinner. Lastly, enteuxis looks at these prayers from the perspective that they are intercessory or on behalf of others. “Thanksgivings ” is the noun eucharistia which refers to the Ephesians thanking the Father for all people since the entire human race was created in the image of God even though that image has been marred by sin. “Be regularly offered up on behalf of all people ” indicates that Paul wants the Ephesians to “regularly” or “make it a habit of” offering up intercessory prayer to the Father for all of unregenerate humanity since the Father desires all of unregenerate humanity to be saved. All of unregenerate humanity are to benefit from the intercessory prayers of the Ephesians. In 1 Timothy 2:2, Paul specifies on whose behalf he wants the Ephesians to intercede in prayer to the Father. In verse 1, he simply requests corporate intercessory prayer in a general sense meaning that he wants the Ephesians to intercede in prayer for all people. But here in verse 2, he is specific in the sense

2011 William E. Wenstrom, Jr. Bible Ministries 2 that he identifies specific individuals in Roman society on whose behalf he wants them to intercede in prayer to the Father. 1 Timothy 2:2 on behalf of kings as well as each and every one of those individuals who are in authority in order that we may continue to live a peaceful and tranquil life with absolute godliness as well as dignity. (My translation) “On behalf of kings ” refers to all those individuals who are governmental leaders. It not only refers to the Roman Emperor Nero but all those who governed the provinces that were under his authority. So Paul is not only calling the Ephesians to intercede in prayer for Nero but also those rulers who governed the various provinces of the Empire under his authority. He wants the Ephesians to pray that these rulers would be exposed to the gospel for their salvation. Also, he wants them to pray for these rulers in order to protect them from the attacks of Satan and the kingdom of darkness. Therefore, Paul is urgently requesting that the Ephesians intercede in prayer to the Father “on behalf of” the Roman governmental rulers. These rulers are to benefit from the intercessory prayers of the Ephesians. “Each and every one of those individuals who are in authority ” refers to those individuals in the Roman government who formed the Emperor’s consortium , which would include the Praefect of the Praetorian Guard as well as magistrates and proconsuls in the various cities and provinces in the Empire. Thus, Paul is urgently requesting that the Ephesians intercede in prayer on behalf of all those who exist in a state of holding a position of authority in the Roman government. The clause “ in order that we may continue to live a peaceful and tranquil life ” presents the purpose for Paul’s request that the Ephesians offer up intercessory prayer for kings and all in authority. This purpose clause refers to the lifestyle of those belonging to the Christian church who are sons of God and in union with Christ. Thus, Paul is requesting intercessory prayer from the Ephesians for all those in authority in order that they may conduct their lives in a tranquil and peaceful manner. Historically, at the time of writing the Christian community was living relatively peaceful and quiet manner relation to the Roman government and Paul wants this to continue by means of the intercessory prayers of the Ephesians. This purpose clause refers to the activities and affairs and daily functions of everyday human life in the Christian community. It speaks of the tranquil and peaceful coexistence or conditions with respect to the Roman government and the Christian community. It also speaks of the quietness of soul as a result of the peaceful political situation in the Roman Empire or the peaceful coexistence between the Roman government and the Christian community. The Christian

2011 William E. Wenstrom, Jr. Bible Ministries 3 community is to pray for the Roman government in order that they might provide them with freedom to proclaim the gospel throughout the empire unhindered. “With absolute godliness as well as dignity ” refers to the manner in which the Ephesian Christians were to conduct themselves in relation to Roman society. “Godliness ” is the worship of God through one’s conduct that is based upon knowledge of and faith in the Word of God resulting in obedience to God’s Word, which reveals His character, ways and will. The attitude of the Christian must be based upon knowledge of and faith in God’s Word. This will result in conduct that is in obedience to God and therefore honors God and is an act of worshipping Him. It refers to proper Christian attitude and conduct that is produced by the Holy Spirit as a result of exercising faith in the Word of God resulting in obedience to the Word of God. Therefore, the word speaks of the Christian experiencing their sanctification and their deliverance from the sin nature, Satan and his cosmic system. It is thinking according to God’s Word and conducting one’s life according to God’s Word, which reveals God’s will, character and nature and ways. It denotes by the power of the Holy Spirit the Christian is conforming their thinking and conduct according to the Father’s will, which is revealed by the Holy Spirit in the Word of God. It means that the Christian is conforming their attitude and conduct to the will of the Father as a result of faith in the Spirit’s teaching in the Word of God resulting in obedience to the Father’s will. The Christian’s faith in the Word of God appropriates the power of the Holy Spirit resulting in conformity of their attitude and conduct to the will of the Father, which is revealed by the Spirit in the Word of God. This constitutes worshipping God. “Dignity ” refers to conduct that is worthy of honor, reverence and respect by others. Therefore, the term speaks of the Christian’s conduct as worthy of honor, reverence and respect by the community in which the Christian lives. It refers to the way Christians project themselves in the communities that they live and work in. Thus, it is related to the Christian’s royal ambassadorship. “Absolute ” indicates that Paul wants the Ephesians to perfectly embody godliness and dignity in their communities before the unsaved and in relation to the civil authorities. In verse 3, the apostle Paul points out to the Ephesians that it is according to the Father’s will that they intercede in prayer for the entire human race. 1 Timothy 2:3 This is, as an eternal spiritual truth noble as well as pleasingly acceptable in the judgment of God the Father, our Savior. (My translation) This verse teaches that the intercessory prayers of the Ephesians on behalf of all people is according to the Father’s will. The immediate demonstrative pronoun houtos , “ this ” refers to Paul’s urgent request in verse 1 that the Ephesians

2011 William E. Wenstrom, Jr. Bible Ministries 4 intercede in prayer to the Father on behalf of all people. This is indicated by Paul’s statement here in verse 4 where he teaches that the Father desires all people to be saved and to come to an experiential knowledge of the truth. His statement verse 5 is further indication since he teaches that there is one God and one intermediary between God and the human race, namely Jesus Christ. Then, in verse 6, the apostle teaches that Jesus Christ gave Himself as a ransom for the entire human race. “Noble ” is the adjective kalos indicating that from the Father’s perspective, the intercessory prayers of the Ephesians on behalf of all of sinful humanity possesses an outstanding quality and great importance, which is superior to all others. Here it describes the intercessory prayers of the Ephesians on behalf of the entire human race that is enslaved to sin and Satan as of the utmost importance to the Father since He desires all men to be saved and come to an experiential knowledge of the truth. The word speaks of the intercessory prayers of the Ephesians on behalf of the human race as of the utmost importance or the most important thing that they could do in life. “Pleasingly acceptable ” is the adjective apodektos which indicates that the intercessory prayers of the Ephesians on behalf of the entire human race is “pleasing in view of its being acceptable” to the Father since He desires all men to be saved and come to an experiential knowledge of the truth. The noun theos , “ God the Father ” refers to the Father and not the Son since Paul is speaking in the context of urgently requesting that the Ephesians pray for all people and the Scriptures teach that all pray by the Christian to be addressed to the Father and not Jesus Christ, His Son (Luke 11:1-2). “Savior ” is the noun soter emphasizing that God the Father is the member of the Trinity who initiated salvation and is its source. He is the Savior or Deliverer of the human race in a seven-fold sense: (1) Deliverer or Savior from personal sins. (2) Deliverer or Savior from old sin nature (3) Deliverer or Savior from Satan and his cosmic system. (4) Deliverer or Savior from spiritual and physical death (5) Deliverer or Savior from eternal condemnation. (6) Deliverer or Savior from self. (7) Deliverer or Savior from condemnation from the Law. The Father is the Christian’s deliverer in all these areas and not just the Lord Jesus Christ since it was according to the Father’s plan in eternity past that the Son was sent into the world to save sinners in the first place (See John 3:16-18; Ephesians 1:1-14). The Son carried out or executed the Father’s plan to save sinful mankind. So we can see that Paul is teaching or reminding the Ephesians that interceding in prayer for all people is according to the Father’s will. The apostle Paul in 1 Timothy 2:4 teaches that it is according to the Father’s will that the Ephesians intercede in prayer for the entire human race because He desires all men to be saved and come to an experiential knowledge of the truth.

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1 Timothy 2:4 who, as an eternal spiritual truth desires each and every member of the human race to be saved as well as to enter into knowing experientially the truth. (My translation) “Who, as an eternal spiritual truth desires each and every member of the human raced to be saved ” is a relative pronoun clause that is connected to verse 3, which itself is connected to verse 1. It reveals that the reason why intercessory prayer for each and every member of the human race is noble and pleasingly acceptable to the Father is that He desires each and every member of the human race to be saved. The expression , “ each and every member of the human race ” in verse 4 is picked up from verse 1 where it means the same thing. Thus, as we noted in verse 1 Paul taught that it is the Father’s will that the Ephesians intercede in prayer for all people or each and every member of the human race. Now in verse 4 he teaches that the Father wants the Ephesians to do this because it is His will that each and every member of the human race be saved and to come to an experiential knowledge of the truth. This expression refers to “common” or “universal grace.” God the Holy Spirit, in common or universal grace, makes the Gospel understandable to unbelievers, so that they may make a decision to either accept or reject Jesus Christ as Savior. When Paul says that the Father desires each and every member of the human race to be saved does not imply that all will be saved automatically. Rather, he is simply teaching that the Father desires this to be the case and made it possible by making salvation possible for everyone through the gospel of His Son Jesus Christ. The offer salvation is made possible to every member of the human race because the Father’s Son Jesus Christ died on the cross for each and every member of the human race. The fact that the sinner has to make a volitional decision in relation to this offer is clearly taught by Paul in Romans 3:21-5:1 and many other passages such as Ephesians 2:8-9, Galatians 2:16 and John 3:16-17 just to name a few. “To be saved ” speaks of the act of the Father delivering each and every member of the human race without exception from personal sin, the sin nature, Satan, his cosmic system, condemnation from the Law, spiritual and physical death and eternal condemnation through faith in His Son Jesus Christ. This statement in 1 Timothy 2:4 teaches the “unlimited” atonement and refutes those who adhere to a “limited” atonement. The latter is a false doctrine that is actually an attack instigated by Satan upon the integrity of God. The “limited” atonement doctrine contends that Christ died for only the elect or in other words, believers whereas the “unlimited” atonement contends that Christ died for “all” men, all-inclusive, without exception and thus “without racial, sexual or social distinction.” This doctrine states that Jesus Christ died for every sin committed by

2011 William E. Wenstrom, Jr. Bible Ministries 6 every single member of the human race-past, present and future (John 1:29; Rom. 5:6-8; 1 Tim. 4:10; Titus 2:11; 1 John 2:2). “As well as to enter into knowing experientially the truth ” presents an additional desire of the Father with respect to each and every member of the human race. It indicates that in addition to desiring each and every member of the human race to be saved, God the Father desires all of them to come to an experiential knowledge of the truth. This statement speaks of the Christian after his conversion personally encountering through the process of fellowship the truth, i.e. the mind of Christ as it is revealed by the Holy Spirit in the pages of Scripture and prayer and being affected by this encounter with the mind of Christ. Fellowship with God is experienced by obeying the Father’s will as it is revealed by the Holy Spirit in the Word of God. This encounter results in the gaining of practical spiritual wisdom and more of the character of Christ. “The truth ” refers to the revelation of the Father’s character, ways and. Therefore, the word refers to the truth of God in an objective sense as a body of knowledge containing the revelation of God’s character and nature, His ways and His will for His children. Therefore, truth is used with respect to the Christian’s post-conversion experience. So in addition to the Father desiring all men to be saved He also desires that after becoming Christians, they come to an experiential knowledge of the truth, i.e. the Word of God. The Father wants each of His children to personally encounter through the process of fellowship the mind of Christ as it is revealed by the Holy Spirit in the pages of Scripture and prayer and to be affected by this encounter with the mind of Christ. Fellowship with God is experienced by obeying the Father’s will as it is revealed by the Holy Spirit in the Word of God. This encounter results in the gaining of practical spiritual wisdom and more of the character of Christ. Thus, when Paul says that the Father desires that people come to an experiential knowledge of the truth after conversion, he is rebuking certain pastors in Ephesus, who he does not identify except for Alexander and Hymenaeus, for not communicating his gospel. His gospel would produce in the church an experiential knowledge of the truth. The apostle Paul in verse 5 teaches that there is one God and intermediary between God and the human race, namely the man Christ Jesus. 1 Timothy 2:5 For you see there does exist, as an eternal spiritual truth only one God. Also, there does exist, as an eternal spiritual truth only one intermediary between God the Father and the human race, a human being namely Christ, who is Jesus. (My translation) The apostle Paul in verses 5 and 6 presents additional reasons why the Ephesians should intercede in prayer for each and every member of the human

2011 William E. Wenstrom, Jr. Bible Ministries 7 race. In verse 4, we noted that they should do so because it is the Father’s will that each member of the human race be saved and to enter into knowing the truth experientially. The second reason that Paul presents in 5a is that there is one God. In other words, they should pray for all people “because” the entire human race is under the authority of God in the sense that He is their Creator, Judge and Savior. The third reason follows in 5b-6, namely they should intercede in prayer for each and every member of the human race “because” there is one intermediary between God and the human race, the man Christ Jesus. In other words, they should pray for the entire human race “because” the incarnate Son of God, Jesus Christ is the intermediary between a holy God and sinful humanity who gave Himself as a ransom for the entire human race. Therefore, Paul is teaching the Ephesians that interceding in prayer for each and every member of the human race is not only in accordance with the Father’s will but also in accordance with the fact that God is the creator of all people and the judge of all people and the Savior of all people. In addition intercessory prayer for all men is in accordance with the purpose of Jesus Christ’s substitutionary spiritual and physical deaths on the cross. These substitutionary deaths have made Him the intermediary between a holy God and sinful humanity. “There does exist, as an eternal spiritual truth only one God ” is designed to refute those pastors in Ephesus who were following the teaching of the Judaizers who were of the conviction that only Israel was worthy of the kingdom of God. They excluded the Gentiles from the kingdom of God. These pastors who he does not identify (except for Alexander and Hymenaeus) sought to be teachers of the Law and were occupied with Jewish myths and useless genealogies of the Old Testament and were misinterpreting these genealogies and misusing the Ten Commandments. The apostle is arguing in 1 Timothy 2:1-7 much as he did in Romans 3:29-30 that the offer of salvation is presented by God through the gospel to both Jews and Gentiles since God is the Creator, Judge and Savior of both groups. This would refute sectarian spirit of the Judaizers and these pastors who followed their teaching. He is arguing as he did in Romans that justification is not by the works of the Law or meritorious acts based upon obedience to the Law but rather through faith alone in Christ alone. The entire human race benefits from the gospel. If obedience to the Law were the basis for justification, then only Israel would benefit since they alone and not the Gentiles received the Law. However, God is the God of both groups. The expression “ only one intermediary between God the Father and the human race ” speaks of the fact that Jesus Christ is the Father’s delegate or representative to the entire human race while at the same time He represents the

2011 William E. Wenstrom, Jr. Bible Ministries 8 entire human race before the Father. He can do so because He is both God and man. Thus, this term implies that Jesus of Nazareth is God. It also alludes to the doctrine of reconciliation, which is a peace treaty between a holy God and sinful humanity that is the direct result of the spiritual and physical deaths of Jesus Christ on the Cross since it propitiated the holiness of God that expresses itself in righteous indignation against sin and sinners. “A human being namely Christ, who is Jesus ” teaches that the Son of God through His sinless humanity suffered a substitutionary spiritual and physical death on the cross in order to reconcile a holy God with sinful humanity. By emphasizing the humanity of Christ, Paul is not saying that He is not God but rather is emphasizing that the Son of God, through His sinless human nature reconciled the human race to the Father through His spiritual and physical deaths on the cross. The apostle Paul in 1 Timothy 2:6 teaches that Christ Jesus gave Himself as a ransom for each and every member of the human race revealing the Father’s purpose to save the entire human race at the appointed time. 1 Timothy 2:6 who gave Himself as a ransom on behalf of each and every one as a substitute, the testimony at His appointed time. (My translation) This verse continues Paul’s thought from verse 5 by teaching that Christ Jesus gave Himself as a ransom for each and every member of the human race revealing the Father’s purpose to save the entire human race at the Father’s appointed time. In verses 5 and 6, Paul presents additional reasons why the Ephesians should intercede in prayer for each and every member of the human race. In verse 4, we noted that they should do so because it is the Father’s will that each member of the human race be saved and to enter into knowing the truth experientially. The second reason in 5a is that there is one God. In other words, they should pray for all people “because” the entire human race is under the authority of God in the sense that He is their Creator, Judge and Savior. The third reason follows in 5b-6, namely they should intercede in prayer for each and every member of the human race because there is one intermediary between God and the human race, the man Christ Jesus. In other words, they should pray for the entire human race because the incarnate Son of God, Jesus Christ is the intermediary between a holy God and sinful humanity who gave Himself as a ransom for the entire human race. Now, in verse 6, he teaches that Jesus Christ dedicated Himself to the specific purpose of canceling the sin debt of each and every member of the human race. “Who gave Himself as a ransom ” refers to the Lord Jesus Christ dedicating Himself to the specific purpose of canceling the sin debt of the entire human race. It denotes that the Lord dedicated Himself to the Father’s will in order to provide the offer of salvation for the entire human race. It also indicates that the Lord dedicated Himself to deliver the human race from the sin nature, personal sins,

2011 William E. Wenstrom, Jr. Bible Ministries 9 spiritual and physical death, condemnation from the Law, Satan and his cosmic system and eternal condemnation. It emphasizes the voluntary nature of Christ’s spiritual and physical deaths on the cross. Our Lord’s spiritual and physical deaths on the cross were “voluntary” in that He “chose” to suffer these deaths in order to solve the human race’s problem with sin. He also chose to suffer in order to accomplish the Father’s will and provide salvation for the entire human race. These deaths were also self-sacrificial in nature in that the Lord was willing to deny self in order to serve the Father and the human race and come to the aid of the human race to deal with their sin problem. The noun antilutron , “ as a ransom ” describes Jesus Christ’s spiritual and physical deaths on the cross as a substitutionary ransom for the benefit of each and every member of the human race. These unique substitutionary deaths redeemed the entire human race out from the slave market of sin in which they were born physically alive but spiritually dead. “Redemption” refers to that aspect of Christ’s finished work on the Cross-that “purchased” all of humanity out of the slave market of sin. It is appropriated through the non-meritorious decision to believe in Jesus Christ for salvation. Redemption is one of the three major doctrines of Soteriology: (1) Redemption: inward (2) Reconciliation: manward (3) Propitiation: Godward. Redemption results in the forgiveness of sins (Isa. 44:22; Eph. 1:7; Col. 1:14; Heb. 9:12-15). It is the basis of justification (Rom. 3:24). It delivers from the curse of the Law (Gal. 3:13; 4:4-6). Redemption is the basis for sanctification (Eph. 5:25-27). It is the basis for the eternal inheritance of believer (Heb. 9:15). Redemption is the basis for the strategic victory of Christ in the angelic conflict (Col. 2:14-15; Heb. 2:14-15). Redemption of the soul in salvation leads to redemption of the body in resurrection (Eph. 1:14). Redemption is the ultimate status of regenerated human beings forever (Rom. 8:23; Eph. 4:30). “Ransom ” denotes that Jesus Christ is the Redeemer of the entire human race. The Lord Jesus Christ is mankind’s Kinsman-Redeemer. The Lord is the Redeemer of Israel (Ps. 78:35; Isa. 43:14; 44:24; 49:7; 54:5, 8; 60:16). He is redeemer of the Church (1 Cor. 1:30; Gal. 3:13; Eph. 1:7, 14; Col. 1:14; Titus 2:14). A Kinsman-Redeemer must be related to the one who is being redeemed and must be able to afford the ransom price and thus fulfill its righteous demands. Our Lord fulfilled this in His incarnation by becoming true humanity. As our Kinsman- Redeemer, our Lord had to be like us. The second Person of the Trinity became a man (John 1:14; 1 Tim. 3:16; Heb. 2:14; 1 John 1:1). The Lord Jesus Christ is the one and only Redeemer of mankind and the only sacrifice that God will accept (Matt. 20:28; Mark 10:45; 1 Tim. 2:6). He is the only one qualified to be mankind’s Redeemer due to the fact that He is impeccable (1 Pet. 1:19).

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“On behalf of each and every one as a substitute ” emphasizes that Jesus Christ’s spiritual and physical deaths were universal in that they were for the benefit of each and every member of the human race and not just the elect. Of course, not every one will receive eternal salvation since many will reject Jesus Christ as their Savior. It not only marks each and every member of the human race- past, present and future, as “benefited” by the spiritual and physical deaths of Jesus Christ on the Cross but also it denotes the Lord died as their “substitute” as well. So this prepositional phrase teaches the “unlimited” or “universal” atonement and refutes those who adhere to a “limited” atonement. The latter is a false doctrine that is actually an attack instigated by Satan upon the integrity of God. The “limited” atonement doctrine contends that Christ died for only the elect or in other words, believers whereas the “unlimited” or “universal” atonement contends that Christ died for “all” men, all-inclusive, without exception and thus “without racial, sexual or social distinction.” This doctrine states that Jesus Christ died for every sin committed by every single member of the human race-past, present and future (John 1:29; Rom. 5:6-8; 1 Tim. 4:10; Titus 2:11; 1 John 2:2). “The testimony ” refers to the voluntary, substitutionary spiritual and physical deaths of Jesus Christ on the cross, which redeemed the entire human race out of the slave market of sin in which all were born physically alive yet spiritually dead. Supporting this interpretation is the dative expression that follows the word, which denotes a point of time. Thus, the plural form of this dative expression is idiomatic in that it is equivalent to the singular denoting a particular point of time. “At His appointed time ” refers to the moment in history at Calvary two thousand years ago when Jesus Christ suffered a voluntary, substitutionary spiritual and physical death on the cross for the entire human race. In 1 Timothy 2:7, the apostle Paul writes that the Lord appointed him as a herald as well as an apostle for the express purpose of proclaiming Christ’s redemptive on behalf of all mankind. He makes an emphatic declaration of truthfulness that he was also appointed to be a teacher of the Gentiles by means of doctrine, which is truth. 1 Timothy 2:7 For this express purpose I myself was appointed a herald as well as an apostle-I am speaking the truth, I am by no means lying-teaching the Gentiles by means of doctrine, which is truth. (My translation) This statement teaches that Paul was appointed to the ministry by the Lord Jesus for the express purpose of communicating His redemptive work on the cross behalf of each and every member of the human race. It answers the question as to “why’ Paul was appointed as a herald, apostle and teacher of the Gentiles. Namely, he was appointed “in order to” proclaim Christ’s redemptive work for all mankind

2011 William E. Wenstrom, Jr. Bible Ministries 11 or “for the purpose of” proclaiming to the entire human race Christ’s redemptive work on their behalf. “I myself ” emphasizes a contrast between Paul and those unidentified pastors in Ephesus who rejected His gospel and apostolic authority by adhering to the teaching of the Judaizers and as a result sought to be teachers of the Law emphasizing obedience to the Ten Commandments. Thus, this word is emphasizing Paul’s authority to proclaim the gospel about Jesus Christ’s redemptive work on the cross for the entire human race. It is also emphasizing his authority as an apostle to the Gentiles and that he is a teacher of the Gentiles. This is to refute those pastors in Ephesus who rejected his gospel and thus his authority by adhering to the Judaizers’ teaching which excluded the Gentiles from salvation. “Was appointed ” is the verb tithemi , which is used here of the Lord Jesus Christ appointing Paul to be a preacher of the gospel, an apostle to the Gentiles and their teacher. The noun kerux , “ a herald ” along with apostolos , “ an apostle ” and didaskalos , “teaching ” describe Paul’s ministry from different perspectives and are thus not mutually exclusive and do not represent different offices. This indicated by the fact that everywhere in Paul’s letters to the churches he views his apostleship as encompassing the tasks of proclaiming as a herald the gospel to the unsaved and teaching regenerate Gentiles. Only here in 1 Timothy 2:7 and in 2 Timothy 1:11 does Paul refer to himself with all three of these terms together whereas in the other letters he does use all three of himself (Knight, page 125). The first speaks of Paul’s ministry as that of being a herald of Jesus Christ. The second speaks of his ministry from the perspective that he is an authoritative spokesman and witness of the Lord Jesus Christ. The third describes his ministry as that of educating others through the Word of God as to the character and nature of the Lord and His ways and will. “A herald ” speaks of Paul’s ministry in relation to the unsaved since didaskalos which is used exclusively by Paul in his writings of a gift given to the church (1 Corinthians 12:28, 29; Ephesians 4:11). This would indicate a contrast with kerux implying that the word is used in relation to the unsaved. Apostolos combines the two ideas emphasizing that Paul is the Lord Jesus Christ authoritative messenger to both the unsaved and the saved. “A herald ” speaks of Paul’s ministry in relation to the unsaved and means “herald.” It denotes that he was appointed by the Lord Jesus Christ as His messenger or envoy to not only proclaim the gospel to sinful humanity. It denotes that Paul was simply a messenger of Jesus Christ who was his sovereign authority. It also indicates that Paul’s gospel message was omnipotence (Romans 1:16) was absolutely essential for the unsaved since faith in the message would save them

2011 William E. Wenstrom, Jr. Bible Ministries 12 from sin, Satan and his cosmic system, spiritual and physical death, condemnation from the Law and eternal condemnation. This term also implies that Paul’s gospel message did not express his own views but that he was spokesman for his master, Jesus Christ. It indicates that Paul was commissioned by the Lord to deliver the gospel message and nothing else. It means that Paul stuck exactly to the words given to him by the Lord and the orders of his master, Jesus Christ. The word also indicates that Paul was under the protection of the Lord Jesus Christ, his sovereign. Indeed, any action taken against Paul would bring down the wrath of the Lord since the former is under their protection. The term speaks of the fact that Paul was dedicated to the service of Jesus Christ. “Apostle ” refers to the office of an apostle, which was given by the Lord Jesus Christ to only thirteen men. Paul replaced Judas Iscariot. In our passage, the term refers to the temporary spiritual gift of apostleship that held maximum authority in the church. This gift was given to only twelve men and existed exclusively during the pre-canon period of the church age and is no longer existent today since all twelve men have died and went home to be with the Lord (See Matthew 10:2-4). “I am speaking the truth, I am by no means lying ” is an emphatic declaration of truthfulness by Paul. It emphasizes his faithfulness in fulfilling the responsibilities that the Lord gave him with respect to the church in contrast to the apostate pastors in Ephesus who were not faithful. “Teaching the Gentiles by means of doctrine, which is truth ” is used with reference to regenerate Gentiles. It describes Paul’s ministry as that of educating Gentile believers through the Word of God as to the character and nature of the Lord and His ways and will. “The Gentiles ” refers to the Gentiles churches in the Roman Empire, which Paul established and taught the Word of God. The word is used often by Paul in his writings with respect to those churches that he established and taught that were Gentile in racial background (Romans 1:5, 13; 4:17, 18; 9:24, 30; 10:19; 11:11, 12, 13; 15:9, 10, 11, 12, 16, 18, 27; 16:4, 26; Ephesians 3:1, 6, 8; Colossians 1:27). Ethnos does not speak of heathen Gentiles since didaskalos is used by Paul of a gift that is given to the church. “By means of doctrine which is truth ” indicates that the apostle Paul taught the Gentile churches, which he established by means of doctrine (that which the church believes), which is truth in contrast to certain pastors in Ephesus who were not doing so. Paul is thus not teaching the Gentile churches with his faithfulness or truthfulness but rather by means of doctrine, which is truth. “ Doctrine ” and “truth ” are synonymous for the gospel and speak of it from different perspectives. The apostle Paul in 1 Timothy 2:8 makes a statement that is based upon an inference from his teaching in 1 Timothy 2:1-7. In this inferential statement he

2011 William E. Wenstrom, Jr. Bible Ministries 13 expresses his desire that the Ephesians intercede in prayer for all people in every place, lifting up holy hands without anger and disputes. 1 Timothy 2:8 Therefore, I myself always want the men in each and every place to make it a habit of occupying themselves with praying by making it a habit of lifting up holy hands apart from anger as well as dissension. (My translation) The statement in verse 8 is the direct result of an inference from Paul’s statements in 1 Timothy 2:1-7. Therefore, Paul desire that the Ephesians intercede in prayer to the Father for all people is inferred from his statements in 1 Timothy 2:1-7. He is saying that based upon my statements in verses 1-7, I want you Ephesians to intercede in prayer in every place, lifting up holy hands, without wrath and dissension. “I myself always want ” parallels 1 Timothy 2:1 and is expressing urgency. There is a sense of urgency that Paul wants to convey to the Ephesians since the Father’s desire and will is that all people get saved and enter into an experiential knowledge of the truth after conversion. It expresses an apostolic order to the Ephesians to intercede in prayer to the Father on behalf of the entire human race. It emphasizes Paul’s apostolic authority with his readers. “The men ” refers to the Christian men in Ephesus as opposed to the Christian women. Paul addresses the men here and not the women since they are to lead the church (1 Timothy 1:12; 3:2, 5; 4:11-16; 5:17). In verses 9-12, he gives specific instruction to the Christian women in Ephesus as to how they were to conduct themselves and their role and function in the church. Therefore, by addressing the men specifically in Ephesus here in 1 Timothy 2:8 he wants them to lead the prayer meetings in every home and school room that they meet in for worship services. “In each and every place ” denotes the various geographical regions throughout the city of Ephesus and its surrounding areas where Christian men reside. In other words it denotes any place in and around the city of Ephesus. He is speaking directly to the Ephesians and thus he is calling for prayer for all people by Christians throughout the world. It is emphasizing the totality of Christian men who resided in and around the city of Ephesus. “To make it a habit of occupying themselves with praying ” refers to the corporate intercessory prayer by the Christian men in Ephesus on behalf of the unsaved of the human race. It teaches that the Christian men in each and every geographical area in and around the city of Ephesus were to make it a habit of interceding in prayer to the Father for the unsaved in their particular geographical area. It indicates that Paul is ordering the Ephesian men to make it a habit of occupying themselves with intercessory prayer for the unsaved in and around Ephesus and the world. It emphasizes that corporate intercessory prayer for the unsaved in their areas was a priority.

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Some expositors have verse 8 as beginning the second paragraph even though it mentions prayer. They believe that this verse is connected to verses 9-15, which address the conduct of women in contrast with the men whose conduct he mentions in verse 8. However, the grammar of verse 8 makes clear that his statement in verse 8 summarizes his thoughts in the first seven verses of the chapter. In verse 8 he opens the verse with the inferential conjunction oun , which introduces a statement that summarizes verses 1-7. Therefore, verse 8 is connected to verses 1-7 since it summarizes these verses. But it is clear that Paul is addressing the conduct of men in verse 8, which stands in contrast to his comments regarding the conduct of women in the church for the rest of the chapter. Thus, verse 8 not only closes the first paragraph but it also introduces the second because it is dealing with the conduct of men in conjunction with the conduct of the women in the congregation. Next, the apostle Paul in 1 Timothy 2:9 transitions from addressing the conduct of the men in the church at Ephesus to the women. In this passage, he expresses his desire that the pagan world will not determine the fashion of the women in the church at Ephesus. 1 Timothy 2:1 First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, 2 for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity. 3 This is good and acceptable in the sight of God our Savior, 4 who desires all men to be saved and to come to the knowledge of the truth. 5 For there is one God, and one mediator also between God and men, the man Christ Jesus, 6 who gave Himself as a ransom for all, the testimony given at the proper time. 7 For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying) as a teacher of the Gentiles in faith and truth. 8 Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension. 9 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments. (NASU)

Hosautos

“Likewise ” is the adverb of manner hosautos (ω ) (oce-owf-toce), which is a marker of similarity that approximate identity (BDAG, page 1106; Louw and Nida, 64.16). In Homeric literature, the adverb of manner hosautos was originally two words (ho autos ). However, in later literature it became one word and appeared in the form of hosautos .

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It appears frequently in the Greek New Testament and can be used with repetitions of the main verbal idea. The word is used to replace details concerning what was said or done as explained in a preceding verse or phrase. In doing so, this adverb can set up a comparison or contrast of two actions and the results these actions bring. At times, hosautos does not refer simply to one verbal idea but to several actions that are viewed as one event. Often this must be supplied from the context (1 Corinthians 11:25; 1 Timothy 3:8, 11). In 1 Timothy 2:9, the adverb of manner hosautos marks a similarity between the men in the church at Ephesus who are addressed in verse 8 with the women who are addressed in verses 9-12. The similarity is between how the men were to conduct themselves with that of who the women were to do so as well. The word does not indicate that both the men and women in the church at Ephesus were to do the same thing and intercede in prayer for the unsaved since the word does not emphasize sameness but rather similarity. Therefore, hosautos is marking the similarity between the men and women in the church at Ephesus with respect to how they were to conduct themselves. Just as the men have the responsibility to lead the church in corporate prayer so “likewise” the women had a responsibility to dress themselves in suitable apparel with modesty and self-control, not with braided hair and gold or pearls or expensive clothing. The similarity is that Paul had certain instructions with regards to proper conduct in the church at Ephesus for both the men and the women. This adverb of manner also requires or assumes that the previous imperative form of the verb boulomai is to be carried over from verse 8. The question that arises by doing this is whether boulomai to be understood as followed directly by the infinitive form of the verb kosmeo or by the infinitive form of the verb proseuchomai , which would also be supplied from verse 8. The latter of which would indicate that both the men and women in the church at Ephesus were to be occupying themselves with corporate intercessory prayer for others. This would make sense in that it would unify the passage meaning Paul wants the men to be occupied with corporate intercessory prayer apart from anger and dissension “likewise” women were to be engaged in the same activity. However the problem with this interpretation is that hosautos emphasizes similarity and not sameness. Knight writes that the “similarity that hosautos speaks of in the PE in relation to groups of people (here and 3:8, 11; Titus 2:3, 6; cf. Also Romans 8:26 and its context) is that the groups in view are to be ‘like’ those mentioned before in having certain qualifications, though not necessarily the same qualifications and activities. In each case the emphasis is on ‘similarity’ rather than ‘sameness.’” (Knight, George W. III, The Pastoral Epistles: A Commentary on the Greek Text; page 132;

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William B. Eerdmans Publishing Co., Grand Rapids, Michigan/Cambridge, U.K., The Paternoster Press; Bletchley) Further indicating that boulomai should be understood without proseuchomai is that the infinitive form of kosmeo in verse 9 seems intended to be parallel with the infinitive form of the verb proseuchomai in verse 8 expressing the idea of different responsibilities between the men and women in the church at Ephesus. Also the unity of the entire passage is intact if we interpret boulomai as being without proseuchomai since in verses 9-15 Paul speaks of there being distinctions between men and women with respect to their responsibilities within the church. Some would object with this interpretation saying that it excludes women from praying or that men are not to be concerned with the way that they dress. But this is without merit since it is an argument from silence. The emphasis upon the way women dress does not mean that the men do not have to be concerned about this and neither does the emphasis upon men being occupied with corporate intercessory prayer exclude the women from doing so. We will translate hosautos , “similarly .”

Textual Problem

Not translated and correctly so is the conjunction kai ( ) (keh). Some manuscripts begin verse 9 with the phrase ωω , “likewise also the women” (D 1 1881, Majority Text). Other manuscripts omit (a* A H P 33 81 1175 pc sa ms bo ms ) while others include but omit ( 2 D* F G 6 365 1739 pc; Ambst Spec). Even though the evidence is fairly balanced, the evidence favors the omission of since the shorter reading best explains the occurrence of the insertion of and the majority of manuscripts and versions along with the two oldest manuscripts omit these two words. Regarding this textual problem the NET has the following comment, they write “Most witnesses have ( kai tas ; so D 1 1881 M) or simply ( 2 D* F G 6 365 1739 pc) after ω ( hōsaut ōs). A few important witnesses lack such words ( * A H P 33 81 1175 pc). The evidence is for the most part along “party” lines, with the shortest reading being found in the Alexandrian text, the conjunction in the Western, and the longest reading in the Byzantine tradition. Externally, the shortest reading is preferred. However, there is a good chance of homoiomeson or homoioteleuton in which case or could have accidentally been omitted (note the [ai] and [ai as] in the word that follows, written here in uncial script): / . Nevertheless, since both the and are predictable variants, intended to fill out the meaning of the text, the shortest

2011 William E. Wenstrom, Jr. Bible Ministries 17 reading seems best able to explain the rise of the others. NA 27 has the in brackets, indicating doubts as to its authenticity.

Ellipsis

“I want ” does not appear in the original text but is correctly inserted into the text by the translators since Paul is employing the figure of ellipsis meaning that he deliberately omits the first person singular present middle indicative form of the verb boulomai ( ) (vee-low-meh), though it is implied and is to be carried over from verse 8. This is indicated in that the noun gune is used by itself in the accusative case parallel with the noun aner , “ men ” in verse 8 which was used with boulomai . In verse 9, this verb is used here in reference to Paul’s “desire” with respect to the Christian women in Ephesus. It expresses an apostolic order to the Ephesian women to dress properly and be occupied with performing good works rather than what they wear. The present tense of the verb is a customary present used to signal an ongoing state. This indicates that Paul “always” or “continually” wants the Ephesian women to dress in suitable apparel. The middle voice of the verb is intensive focusing attention on Paul as the subject. This is to emphasize his apostolic authority with his readers. This is a “potential” indicative mood used with the verb of desire boulomai . The indicative is used with verbs of obligation, wish, or desire, followed by an infinitive. The indicative mood of verb boulomai is employed with the infinitive kosmeo and expresses Paul’s desire that the women in the church at Ephesus were to adorn themselves properly and be occupied with performing good works rather than the latest fashion. We will translate boulomai , “ I myself always want .”

Three Positives

1 Timothy 2:9 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments. (NASU) The apostle Paul in this passage presents three positives and three negatives with respect to the way the Christian women in Ephesus were to dress themselves. “I want women to adorn themselves with proper clothing ” is composed of the accusative feminine plural form of the noun gune ( ) (yee-nee), “ women ” and the preposition en (), “ with ” and its object is the dative feminine singular form of the noun katastole ( ) (kah-tastowe-lee), “ clothing ” and the dative feminine singular form of the adjective kosmios ( ) (koez-mee-oce), “proper ” and the present active infinitive form of the verb kosmeo (ω )

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(koez-meh-owe), “ to adorn ” and the accusative third person feminine plural form of the reflexive pronoun heautou () (owf-too), “ themselves .”

Gune

In classical Greek, the word gune may mean “feminine, mistress, lady, woman, wife, virgin” or “moral woman” as opposed to a goddess. In the Septuagint, gune means, “woman” or “wife” and translates primarily the Hebrew word ’ishshah . The noun gune appears often in the Greek New Testament and retained the meanings, “woman” or “wife.” Christian women had equal privilege and equal opportunity to execute the plan of God for the church age. There was no social, racial or gender distinctions in the church age according to Galatians 3:26-28. All are members of the body of Christ (Rm. 12:4-5; 1 Co. 12). Yet a woman could not exercise authority over man because of the angels and it’s the divine order (1 Ti. 2:11-15; 1 Co. 11:3-16; 14:34- 35). They are commanded to be submissive to their husbands and thus follow the example of Sarah (1 Pet. 3:1-6; Eph. 5:22-24; Col. 3:18). Woman who were spiritually mature were to instruct the spiritually immature women how to love their husbands and their children according to Biblical standards (Titus 2:3-5). It was through a woman, namely Mary, who God used to bring about the Incarnation. The most loyal supporters of the Lord Jesus Christ during His earthly ministry were women. They praised for their faith by the Lord Jesus Christ (Mt. 15:28). Women also honored the Lord (Mt. 26:7). In fact, with the exception of John, only women were with the Lord as He endured the Cross (Mt. 27:55). It was women who observed where the Lord’s body was laid at His burial (Lk. 23:55). The women who were students of the Lord were the first at the tomb on the resurrection morning and not the men. Women were the first to see the Lord after His resurrection (Mt. 28:1-10). The women of the early church met together with the men (Acts 1:14; 5:14; 8:12). They also suffered persecution along with the men (Acts 9:2; 22:4). Women were the first converts in Europe in the city of Philippi (Acts 16). A number of prominent Berean women believed in the Lord Jesus Christ (Acts 17:12). In 1 Timothy 2:9, the noun gune means, “woman” or “female” as opposed or in contrast to men or a male just as aner in verse 8 meant “men” in contrast or as opposed to the women in verse 8. Some have conjectured as to why aner is articular and gune is not. This can be answered simply as it would be redundant to give gune the article. Paul omitted the article with gune since the articular construction of aner is generic distinguishing the Christian men as a particular class of individuals in Ephesus from the Christian women in that place. Since the

2011 William E. Wenstrom, Jr. Bible Ministries 19 articular construction of aner already established a distinction between the men and women in Ephesus, it would be redundant to give gune the article. Some also contend that gune refers to married women citing that the woman in verse 15 is married and is the most natural reading since most women were married in Paul’s day. However, it is better to interpret gune has referring to women in general without reference to their marital status since one of the major problems in Ephesus that Paul was dealing with concerned itself with widows (1 Timothy 5:3-16). Therefore, if Paul in 1 Timothy 2:9 was addressing only the married Christian women in Ephesus, he would be omitting entirely the widows in that place. Furthermore, why would Paul address the way the married women dress and not the widows or single women? Why would he prohibit only married women from teaching and not the widows or the single women? If gune is referring to married women then aner in verse 8 is speaking of married men. However, would Paul command only the married men to pray and not the single men? Of course not. The noun gune functions as an accusative subject of the infinitive form of the verb kosmeo , “ to adorn ,” which functions as the direct object of the verb boulomai , “ I myself at this particular time want .” We will translate the noun gune , “ women .”

Kosmeo

The verb kosmeo in classical Greek is used most often to refer to the normal “adorning” done by women. It was also used to describe the “order” in which military units were placed as they prepared for battle. It was used to describe the constitutional regulations that give “order” to society. The Septuagint uses the word 23 times using it in the sense of “adorning” as in the beautifying of women or a house. It is found only 10 times in the New Testament. The word in Matthew 12:44 and Luke 11:25 refers to putting a house in order. In Matthew 23:29 and Luke 21:5, the verb is used of the Pharisees adorning the tombs of the prophets. It refers to the trimming of a lamp in Matthew 25:7. The term is used in Revelation 21:2 of the New Jerusalem describing it as “adorned” as a bride is for her husband. It is used of this city being adorned with all types of precious stones in Revelation 21:19. The apostle Peter uses the word of Old Testament women like Sarah who adorned themselves with submissiveness to their husbands (1 Peter 3:5). Paul uses the word in Titus 2:9 of Christian slaves modeling the doctrine of God their Savior by their conduct with respect to their masters. In 1 Timothy 2:9, the apostle Paul uses the word with respect to the Christian women in Ephesus and means “to adorn” or “to dress.” It is used of outward

2011 William E. Wenstrom, Jr. Bible Ministries 20 physical adornment or dress of the Christian women in Ephesus. In verse 10, he switches to the inward beauty that they are adorn themselves with. Paul is concerned with the way the women in Ephesus dress since for a woman to dress provocatively or suggestively and ostentatiously in his day in the first century of Roman society was equated with marital infidelity and insubordination to the husband. Fee writes, “There is a large body of evidence, both Hellenistic and Jewish, which equated ‘dressing up’ on the part of women with both sexual wantonness and wifely insubordination. Indeed, for a married women so to dress in public was tantamount to marital unfaithfulness.” (Fee, Gordon, D., New International Biblical Commentary: 1 and 2 Timothy, Titus; page 71; Hendrickson Publishers; Peabody, Massachusetts, 1984, 1988) The verb kosmeo emphasizes outward adornment that reflects an inward condition. Paul is concerned with how the women in Ephesus dressed since the way a woman clothed herself in Paul’s day reflected their values. To dress provocatively or ostentatiously would be a rejection of how the Lord wants Christian women to conduct themselves and would express her sexual promiscuity and availability to men. The apostle wanted the Christian women to dress modestly and to be more occupied with performing good works that are pleasing to the Lord rather than being occupied with their outward appearance. He also wants them to dress modestly and not suggestively or provocatively since this would misrepresent the Lord and hurt the cause of Christ. He wants the conduct of the Christian women in Ephesus to influence the non-believers in that city just as he wants the Christian men to influence the non-believers with corporate intercessory prayer. Towner writes that “clothing and outer appearance were a reflection of moral values, so that ‘adornment’ became ‘the descriptor of the modest wife,’ and the language of adornment in this discourse was concerned not with clothing and jewelry as much as with behavior…A particular dress code was in effect because, with her outer dress, the woman would signal either modesty and dignity or promiscuous availability. At this time the widely approved apparel of the wife was the stola , a robe-like garment made of much cloth. As a sign of marital delity and respectability, the stola presented an intentional contrast with the often more revealing and colorful clothing (toga) of the prostitute, designed to signify her shame but frequently used instead to advertise her wares.” (Towner, Philip H., The Letters to Timothy and Titus; page 205; William B. Eerdmans Publishing Company; Grand Rapids, MI, 2006) The present tense of the verb is a customary present used to signal an action that is to regularly occur. Here it denotes that Paul is ordering the Christian women in Ephesus to “make it a habit of” adorning themselves with proper clothing with modesty and self-control and not with braided her and gold or pearls or expensive

2011 William E. Wenstrom, Jr. Bible Ministries 21 clothing. The active voice signifies that these Christian women in Ephesus as the subject are to perform this action. The infinitive form of the verb is a complementary infinitive indicating that it is completing the thought of the verb boulomai . Therefore, we will translate kosmeo , “ to make it a habit of adorning

Reflexive Pronoun Heautou

The reflexive pronoun heautou refers to the Christian women in Ephesus. It is used to highlight the participation of the subject, in the verbal action, as indirect object. Its force is frequently to indicate that the subject is also the object of the action of the verb or in other words, it reflects back on the subject. Therefore, the reflexive personal pronoun heautou means “themselves” and emphasizes the action of these Christian women in Ephesus dedicating themselves to dressing themselves to honor the Lord. It emphasizes the responsibility that these women have with respect to their relationship with Jesus Christ. It stresses the choice they must make between what honors the Lord and what does not. What reflects Christian values and what does not and reflects the values of Satan’s cosmic system. Knight writes “Knowing that adornment and dress is an area with which women are often concerned and in which there are dangers of immodesty or indiscretion, Paul makes that the focal point of his warning and commands women ‘to adorn themselves’ in keeping with their Christian profession and life.” (Knight, George W. III, The Pastoral Epistles: A Commentary on the Greek Text; page 133; William B. Eerdmans Publishing Co., Grand Rapids, Michigan/Cambridge, U.K., The Paternoster Press; Bletchley) Heautou functions as an accusative direct object meaning that it is receiving the action of the verb kosmeo . We will translate the word “ themselves .”

Katastole

The noun katastole occurs in the New Testament only at 1 Timothy 2:9 and refers not only to outward adornment but also outward adornment that reflects an inward condition. It speaks of the character of a person that is manifested by the way they dress themselves. Thus, as Louw and Nida define the term “clothing as a symbol of behavior.” (49.12) Danker and Bauer write “Like the verb ω , the basic idea is keeping something in check, hence the use of this term in the sense of ‘reserve, restraint’ (IPriene 109, 186f [120 b.c.] and EpArist 284f: both texts w. εηη ; Epict. 2, 10, 15; 2, 21, 11: here personal deportment is certainly meant). The verb ω means to ‘furnish, equip’, a sense that extends itself to the putting on of garments. Hence readily serves to express outward attire, either the character one

2011 William E. Wenstrom, Jr. Bible Ministries 22 exhibits in personal deportment or someth. to cover the body, namely attire, clothing (Jos., Bell. 2, 126; cp. Is 61:3; Plut., 154 [Pericl. 5, 1] also appears to be used in this sense) . dress in becoming manner (REB; dress modestly NRSV) 1 Ti 2:9. The writer skillfully moves from the lit. sense of garments to personal characteristics of ‘modesty and self-control’ as appropriate adornment.— DELG s.v. ω . M-M. TW.” (Page 527) In 1 Timothy 2:9, katastole addresses not only the clothing of the Christian women in Ephesus but also their conduct since the word refers to clothing that reflects one’s character and values and priorities in life. The word is the object of the preposition en , which functions as a marker of means indicating Paul desires that the Christian women in Ephesus adorn themselves “with” or “by means of” respectable clothing that reflects their Christian values. Therefore we will translate the preposition en , “ with ” and the noun katastole “apparel .”

Kosmios

The noun katastole is modified by the adjective kosmios , which in classical Greek is often used in formal address and in inscriptions to call someone “respectable” or “honorable.” Commenting on this word, Sasse writes, “It describes one who disciplines himself and who may thus be regarded as genuinely moral and respectable.” (Theological Dictionary of the New Testament, volume 3, page 895; Gerhard Kittel, William B. Eerdmans Publishing Company, Grand Rapids, Michigan, 1964) The word means to have one’s life in good order, to be virtuous. “The concept always contains the idea of control of the body and its movements and impulses” (ibid., 3:896). Trench states that kosmios was a “favorite word of Plato, which he (and others) frequently applied to the citizen who is quiet in the land, to the one who duly fulfills the duties incumbent on his place and order” (Synonyms of the New Testament page 363). L.T. Johnson commenting on this adjective writes, “The adjective kosmios is cognate with kosmein , but is used in moral literature for modest adornment (Epictetus, Encheiridion 40; Philo, Special Laws 1:102). (The First and Second Letters to Timothy: A New Translation with Introduction and Commentary ; The Anchor Yale Bible; Yale University Press, New Haven and London, 2001) Bruce Winter commenting on an early first century A.D. statue from Rome in the British Museum that represents the marriage of Lucius Aurelius Hermia and his wife, Aurelia Philematium writes, “She is modestly attired with the traditional marriage veil over her head, wearing an ankle-length dress and kissing his hand; he is dressed in his toga affectionately looking at her. This figure with the approving

2011 William E. Wenstrom, Jr. Bible Ministries 23 gaze of her husband and the modestly dressed and demure wife is a statue type from the late Republican period and the early Empire.” (Roman Wives, Romans Widows: The Appearance of New Women and the Pauline Communities; Page 18; 2003 William B. Eerdmans Publishing Co. Grand Rapids, MI) Kosmios does not appear in the Septuagint and only twice in the New Testament (1 Timothy 2:9; 3:2). Louw and Nida give the following definitions for the word: (1) pertaining to being modest in the sense of moderate and wellordered—‘modest, well-ordered, moderate, becoming.’ (88.48) (2) pertaining to being proper or suitable in terms of being attractive—‘proper, suitable.’ (66.10) A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) pert. to having characteristics or qualities that evoke admiration or delight, an expression of high regard for pers., respectable, honorable pers. (Nicophon Com. [V/IV b.c.] 16; OGI 485, 3 ; Philo, Spec. Leg. 3, 89; Just.) w. ω (IG IV2/1, 82, 27 [40/42 a.d.] honorary ins for a man) 1 Ti 3:2. (2) pert. to being appropriate for winning approval, appropriate, used w. an impers. noun, yet w. ref. to a pers., whose special status is prob. signalled thereby (cp. IMagnMai 165, 6 . ; 179, 4) . in modest apparel (of women, as Epict., Ench. 40; Dio Chrys. 5, 14; PSI 97, 1) 1 Ti 2:9.— Subst. pl. adornment AcPl Ha 2, 21: [ω ]; s. ed. CSchmidt’s remarks p. 125.—DELG s.v. . M-M. TW. Spicq. Sv.” (Page 561) Analytical Lexicon of the Greek New Testament: “strictly well-arranged; (1) of persons disciplined, honorable, respectable (1T 3.2); (2) of dress characterized by respectability modest, sensible (1T 2.9)” (Page 235). Swanson lists the following: 1. LN 88.48 modest, moderate and well ordered (1Ti 2:9+); 2. LN 66.10 proper, respectable (1Ti 3:2+) (Swanson, James, A., Dictionary of Biblical Languages with Semantic Domains: Greek New Testament; Swanson, J. 1997; electronic edition; Oak Harbor: Logos Research Systems, Inc.) In 1 Timothy 3:2, the adjective is used of those men in the Christian community who aspire to the office of pastor-teacher and speaks of their qualifications. It speaks of this individual as one who fulfills his duties incumbent on his place and order (operates in his spiritual gift) as a member of the royal family of God. It speaks of the pastor as one who must be disciplined through enforced and genuine humility resulting from right priorities in life, thus one who has virtue. In 1 Timothy 2:9, the word is used of the women in the Christian community at Ephesus and means “modesty.” It describes the apparel of these Christian women as characterized by modesty. L.T. Johnson writes, “The insistence that women dress modestly and perform good deeds, rather than wear expensive finery, is a commonplace in both Greco- Roman and Jewish moralists (Phyntis, On the Temperance of a Woman 153:15-28;

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Perictione, On the Harmony of a Woman 143:26-28; Philo, Special Laws 1:102; 3:51, 169-171).” (Ibid., page 199) Paul demonstrates his concern for the dress of the women in the Christian community at Ephesus because there was a “new” type of woman emerging in certain social circles in Rome and throughout the Empire. This is attested to by ancient historians who observed this change around 44 B.C. We call these women “liberated’ here in the 21 st century. Winter writes, “Both in ostensibly factual texts and in imaginative writing a new kind of women appears precisely at the time of Cicero and Caesar: a woman in high position, who nevertheless claims for herself the indulgence in sexuality of a woman of pleasure.” (Ibid, page 21)

Reverence and Self-Control

1 Timothy 2:9 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments. (NASU) “Modestly and discreetly ” is composed of the preposition meta ( ) (meh- tah), “ with ” and the genitive feminine singular form of the noun aidos ( ) (ay- those), “ modestly ” and the conjunction kai ( ) (keh), “ and ” and the genitive feminine singular form of the noun sophrosune (ω ) (so-froe-see-nee), “discreetly .”

Aidos

The noun aidos in classical Greek meant “to respect higher powers,” such as the gods, fate or the law. In that sense it could be considered as an antonym of hubris , which means “wanton violence” or “insolence” and was believed by the ancient to cause the displeasure of the gods. Aidos in contrast to this word was a virtue that pleased the gods in much the same way as phobos , “fear, reverence” or eusebeia , “godliness” and eulabeia “reverence, fear of the gods.” The noun was thus “reverence” before the gods. In later usages, aidos shifted from respect for others to self-respect. The word appears only twice in the Septuagint, both instances are non-canonical where it meant “respect” and “regard for others.” The noun aidos appears only once in the New Testament, in 1 Timothy 2:9 where it is used of the women in the Christian community at Ephesus. The word means “reverence” which is expressed by dressing modestly. It speaks of the reverence that these women were to have for the Lord by dressing modestly. This reverence for the Lord, results in an attitude of considering provocative or sexually suggestive clothing, as repugnant. It results in having self-respect and self-restraint. We will translate the word “reverence.”

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Adjunctive Kai

The conjunction kai follows aidos and joins it with the noun sophrosune and is adjunctive denoting an additional characteristic that the women in the Christian community in Ephesus were to possess with regards to the way they dressed.

Sophrosune

Sophrosune is a contraction of saophrosune and is found in Homer in the eighth century B.C. Its etymological meaning is “of sound mind,” a combination of saos, “sound, whole, healthy” and phrenes , “mind.” In classical Greek, it could denote the “rational” or “what is intellectually sound,” or “discretion,” i.e. moderation and self-control (Theological Dictionary of the New Testament, volume 7, page 1097). Philosophers like Plato struggled over the exact definition who discussed the term at length in his Charmides . The word in general refers to “a basic attitude which alone makes possible certain concrete modes of conduct.” (ibid., page 1098). Its main manifestation is restraint, an effort to control one’s emotions using reason. Thus, sophrosune is an attitude arising from within oneself and manifests itself in an outward life of moderation and self-control. The Stoics classified the word as one of the four cardinal virtues of life. When applied to women, it meant “self-control” and self restraint in sexual desires, and hence “chastity.” The term appears 9 times in the Septuagint, none of which are canonical. Its main equivalent it musar , “discipline, correction.” This Hebrew term denotes correction which results in education and is based in the covenant relationship with Yahweh. It is a theocentric education and results in a God-centered life manifesting itself in self-control. Musar is restraint and discipline that originates from one’s relationship to the Lord whereas sophrosune arises from within. The translators of the Septuagint thus avoided this term. Sophrosune occurs only 3 times in the New Testament (Acts 26:25; 1 Timothy 2:9, 15). Analytical Lexicon of the Greek New Testament lists the following definitions for the word in the New Testament: (1) as a quality of life characterized by the ability to restrain passions and impulses self-control, moderation, sensibleness (1T 2.9); (2) as intellectual soundness rationality, reasonableness, good sense (AC 26.25)” (Page 373). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) gener. soundness of mind, reasonableness, rationality (s. ωω 1; in contrast to X., Mem. 1, 1, 16; Pla., Prot. 323b; Iren. 1,

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26, 1) ηε ωη true and rational words (opp. ) Ac 26:25. (2) practice of prudence, good judgment, moderation, self-control as exercise of care and intelligence appropriate to circumstances (Pla., Rep. 4, 430e ωη ω ε , cp. Phd. 68c, Symp. 196c; Aristot., Rhet. 1, 9, 9 ωη ε ω εεε , , De Virt. et Vit. 2; Diog. L. 3, 91; 4 Macc 1:3, 31; Philo; Jos., Ant. 2, 48, C. Ap. 2, 170 [w. other virtues]; Just., A I, 6, 1; 10, 1 al.; Orig., C. Cels. 2, 29, 13; Did., Gen. 27, 15) w. ε IEph 10:3. W. still other virtues (Theoph. Ant. 3, 15 [p. 234, 13]) 1 Cl 64. W. ε (so Ath.) and other virtues 62:2. Esp. as a woman’s virtue decency, chastity (Diod S 3, 57, 3; Phalaris, Ep. 78, 1; Philo, Spec. Leg. 3, 51 w. ; Jos., Ant. 18, 73; BGU 1024, 8; 15; grave ins APF 5, 1913, 169 no. 24. S. ωω 2; TDrew-Bear, Three Inscriptions fr. Kyme: EpigrAnat 1, ’83, ’97 n. 56 [lit.]) w. (X., Cyr. 8, 1, 30f and Philo, above) 1 Ti 2:9 (EpigrAnat 1, ’83, 97 n. 56). W. other virtues vs. 15.—TBird, CBQ 2, ’40, 259–63; AKollmann, Sophrosyne: WienerStud 59, ’41, 12–34; HNorth, Sophrosyne ’66.—DELG s.v. . M-M. TW. Spicq. Sv. (Page 987). Louw and Nida list the following meanings: (1) to have understanding about practical matters and thus be able to act sensibly—‘to have sound judgment, to be sensible, to use good sense, sound judgment.’ (32.34) (2) to behave in a sensible manner, with the implication of thoughtful awareness of what is best— ‘moderation, sensibility.’ (88.93) (Greek-English Lexicon of the New Testament Based on Semantic Domains). In 1 Timothy 2:9, the apostle Paul applies this noun sophrosune to the women in the Christian community at Ephesus and means “self-control” with respect to one’s sexual desires and impulses which is the direct result of thinking in a godly fashion. It is the result of understanding and applying the Word of God and appropriating by faith one’s union and identification with Jesus Christ in His death and resurrection (Romans 6:11-13).

Meta

The nouns aidos , “reverence” and sophrosune , “self-control” are the objects of the preposition meta , which functions as a marker of accompaniment indicating that dressing in modest apparel must be “accompanied by” reverence for the Lord and self-control. Therefore, we will translate this preposition “ accompanied by .”

Three Negatives

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1 Timothy 2:9 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments. (NASU) “Not with braided hair and gold or pearls or costly garments ” is composed of the negative particle me ( ) (me), “ not ” and the preposition en (), “ with ” and its object is the dative neuter plural form of the noun plegma ( ) (pleg-mah), “braided hair ” and the conjunction kai ( ) (keh), “ and ” which is followed by the dative neuter singular form of the noun chrusion ( ) (kree-see-own), “gold ” and the particle of separation e () (ee), “ or ” and the dative masculine plural form of the noun margarites (η ) (mah-gah-ree-teez), “ pearls ” and the particle of separation e () (ee), “ or ” and the dative masculine singular form of the noun himatismos ( ) (ee-mah-teez-moce), “ garments ” and the dative masculine singular form of the adjective poluteles (ε ) (polly-tell-eece), “costly .”

Plegma

The noun plegma in classical Greek refers to a variety of woven objects such as wickerworks and wreaths (Liddell-Scott, page 1414). The word does not occur in the Septuagint and only once in the New Testament, 1 Timothy 2:9 with reference to braided hair of women. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition defines the word “braided hair, with focus on stylish coiffure” (Page 824). Louw and Nida “anything which is intertwined and interlaced, either woven or braided” (49.28) (Greek-English Lexicon of the New Testament Based on Semantic Domains). Analytical Lexicon of the Greek New Testament “anything entwined or interwoven; as hair elaborately dressed with interwoven ornaments plaited or braided hair (1T 2.9)” (Page 315). Commenting on the word’s usage in 1 Timothy 2:9, Mounce writes, “Paul is not speaking simply of braided hair but of braided hair adorned with the indications of wealth. Braided hair was a common style and alone would not raise the issue of impropriety.” (Mounce, William D., The Word Biblical Commentary, volume 46, Pastoral Epistles, page 114; Thomas Nelson, 2000) Towner writes that this word “refers to the complex and fancy styling of hair- plaiting and piling it on top of the head-preferred by fashionable wealthy women of a certain sort. This style presented the exact opposite to the modest, simpler styles traditionally associated with the model Imperial women as displayed in the

2011 William E. Wenstrom, Jr. Bible Ministries 28 statuary. The modest Imperial style was meant to set the cultural trend, but many women of means did not follow suit.” So in 1 Timothy 2:9, the noun plegma is in the plural and means “elaborate” or “ostentatious hairstyles,” which in Paul’s day in the first century in the Roman Empire was the guise of a prostitute. Philo, who was a contemporary of Paul’s describes a prostitute in his day, he writes “her hair dressed in curious and elaborate plaits, her eyes with pencil lines, her eyebrows smothered with paint and her costly raiment braided lavishly with flowers and with bracelets, necklaces of gold and jewels hanging around her (The Sacrifices of Abel and Cain, page 21). Paul is concerned with hairstyles of the women in the church at Ephesus since the “new” women of Rome were wearing hairstyles that were ostentatious and elaborate and were associated with the prostitutes of the day. So he was not concerned with plaited hair since that was not an expression of being sexual promiscuous or immoral but rather he was concerned with the type of hair styles associated with these “liberated” women that reflected the hairstyles of prostitutes. To wear the hairstyles of a prostitute would discredit the church at Ephesus and dishonor the Lord and would be an expression of being sexually immoral. Extravagant hairstyles were associated with marital infidelity and sexual promiscuity. Paul does not want the Christian women in Ephesus to be associated with the lifestyle of prostitutes, which would discredit the Christian community in that city and would dishonor the Lord. Mounce cites Bough with regards to the hairstyles of the Roman women in Paul’s day. The latter writes “Greek hairstyles for women during this period were for the most part simple affairs; hair was parted in the middle, pinned simply in the back or held in place with a scarf or headband. Roman coiffures were similar until the Principate. The women of the imperial household originated the new styles; by the Trajanic period they had developed into elaborate curls, braids, high wigs, pins and hair ornaments that were quickly copied by the well-to-do throughout the empire.” (Ibid., page 115) The noun plegma is the object of the preposition en , which functions as a marker of means indicating Paul desires that the Christian women in Ephesus not adorn themselves “with” or “by means of” extravagant hairstyles as well as gold or pearls or expensive apparel. Therefore we will translate the preposition en , “ with ” and the noun plegma “extravagant hairstyles .”

Negative Particle

The verb kosmeo and the reflexive pronoun heautou are implied here with the negative particle me , which altogether form a prohibition that denies any idea of

2011 William E. Wenstrom, Jr. Bible Ministries 29 the Christian women in Ephesus making it a habit of adoring themselves with extravagant hairstyles as well as gold or pearls or expensive apparel.

Adjunctive Kai

The noun plegma is followed by the adjunctive use of the conjunction kai meaning that the conjunction is introducing an additional item that Paul is prohibiting the Christian women in Ephesus from adorning themselves with.

Second Textual Problem

Some manuscripts do not include the conjunction kai after plegma but rather the particle (D 2 H MT) whereas some do ( D*c F G 1175 1881 pc sy p co). Therefore, based upon the external evidence and the context, the conjunction kai is between plegma and chrusion .

Third Textual Problem

We have another textual problem to address in that some manuscripts contain the after (A F (*) G H I P 33 81 104 1175 1505 1739 1881 pc) whereas some have ω ( D MT). As we can see, the evidence points to the former as the original reading.

Chrusion

The noun chrusion denotes “a piece of gold.” Here in 1 Timothy 2:9, the word refers to “gold” referring to the jewelry intertwined with the braid or a gold net over the hair. Winter states that “jewelry epitomized sumptuousness” and was regarded as signifying a shameful woman or an immoral woman (Roman Wives, Romans Widows: The Appearance of New Women and the Pauline Communities; Page 104-105; citing Juvenal, Satires 6.458-59; 2003 William B. Eerdmans Publishing Co. Grand Rapids, MI) Towner points out that gold “was the most valuable of metals and the precious metal of choice by women who practiced ostentation and men who desired to bring attention of this sort to their wives. It came further to be linked with the dress code of highly paid prostitutes.” (Towner, page 209)

Particle of Separation

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The particle of separation e introduces a second rhetorical question that is related to the first. The word appears twice in 1 Timothy 2:9, the first time it joins the noun with the noun and the expression εε. Thus, it joins two articles of jewelry, gold and pearls, along with expensive clothing that are all related to each other in that they were worn ostentatiously by women in the Empire who were prostitutes or sexually immoral. In each instance we will translate the word “or.”

Margarites

The noun margarites in the ancient Greco-Roman world was normally placed on the level of precious stones. Pearls were quite expensive and because of this margarites later was used figuratively to denote anything of great worth. The term does not appear in the Septuagint and only 9 times in the New Testament. In 1 Timothy 2:9, the noun is used in a literal sense and means “pearls.” Thus, Paul does not want the Christian women in Ephesus to adorn themselves ostentatiously with not only gold but also with pearls since in the Empire, this precious metal along with gold was worn by women who practiced ostentation and was linked with highly paid prostitutes.

Himatismos

The noun himatismos refers to wearing apparel. Generally the implication is for fine, expensive clothing or ostentatious apparel or extravagant clothing. We will translate the word “clothing.”

Poluteles

The adjective poluteles means “extravagantly expensive” and denotes something that is very expensive or extravagant. It is modifying the noun himatismos and together the two words denote “expensive clothing.” These two word do not describe clothing that is simply expensive but rather what is extravagantly expensive, which is indicated by the wearing of gold and pearls. Again, Paul does not want the Christian women in Ephesus to adorn themselves with extravagantly expensive clothing since such clothing was worn by women who practiced sexual immorality and was linked with highly paid prostitutes. Such extravagantly expensive clothing was a sign of self-centeredness and arrogance, both of which are rejected by the Word of God. It also was a sign of misplaced priorities. Extravagant expensive clothing drew attention to oneself, which is what prostitutes did to get customers. Paul does not want the Christian women in

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Ephesus to be associated with such practices since it would reflect badly on the Lord Jesus Christ and draw attention away from Him and the gospel.

Translation of 1 Timothy 2:9

1 Timothy 2:9 Similarly I myself always want women to make it a habit of adorning themselves with modest apparel accompanied by reverence as well as self-control, not with extravagant hairstyles as well as gold or pearls or extravagantly expensive clothing.

Summary of 1 Timothy 2:9

The apostle Paul in this passage transitions from addressing the conduct of the men in the church at Ephesus to the women. In this passage, he expresses his desire that the pagan world does not determine the fashion of the women in the church at Ephesus. It makes clear that the church at Ephesus was wealthy. This verse marks a similarity between the men in the church at Ephesus who are addressed in verse 8 with the women who are addressed in verses 9-12. The similarity is between how the men were to conduct themselves with that of who the women were to do so as well. It does not indicate that both the men and women in the church at Ephesus were to do so the same thing and intercede in prayer for the unsaved since hosautos , “ similarly ” does emphasize sameness but rather similarity. Therefore, verse 9 is marking the similarity between the men and women in the church at Ephesus with respect to how they were to conduct themselves. Just as the men have the responsibility to lead the church in corporate prayer so “likewise” the women had a responsibility to dress themselves in suitable apparel with modesty and self-control, not with braided hair and gold or pearls or expensive clothing. The similarity is that Paul had certain instructions with regards to proper conduct in the church at Ephesus for both the men and the women. This verse expresses an apostolic order to the Ephesian women to dress properly and be occupied with performing good works rather than what they wear. It presents three positive characteristics with regards to the way the Christian women in Ephesus were to dress and three negative ones. Paul in 1 Timothy 2:9 is emphasizing outward adornment that reflects an inward condition. He is concerned with how the women in Ephesus dressed since the way a woman clothed herself in Paul’s day reflected their values. To dress provocatively or ostentatiously would be a rejection of how the Lord wants Christian women to conduct themselves and would express her sexual promiscuity and availability to men. The apostle wanted the Christian women to dress modestly

2011 William E. Wenstrom, Jr. Bible Ministries 32 and to be more occupied with performing good works that are pleasing to the Lord rather than being occupied with their outward appearance. He also wants them to dress modestly and not suggestively or provocatively since this word misrepresent the Lord and hurt the cause of Christ. He wants the conduct of the Christian women in Ephesus to influence the non-believers in that city just as he wants the Christian men to influence the non-believers with corporate intercessory prayer. This verse emphasizes the action of these Christian women in Ephesus dedicating themselves to dressing themselves to honor the Lord. It emphasizes the responsibility that these women have with respect to their relationship with Jesus Christ. It stresses the choice they must make between what honors the Lord and what does not. What reflects Christian values and what does not and reflects the values of Satan’s cosmic system. This passage addresses not only the clothing of the Christian women in Ephesus but also their conduct since the word katastole refers to clothing that reflects one’s character and values and priorities in life. Paul demonstrates his concern for the dress of the women in the Christian community at Ephesus because there was a “new” type of woman emerging in certain social circles in Rome and throughout the Empire. This is attested to by ancient historians who observed this change around 44 B.C. We call these women “liberated’ here in the 21 st century. The prepositional phrase “accompanied by reverence as well as self-control ” indicates that dressing in modest apparel by these Christian women in Ephesus must be accompanied by reverence for the Lord and self-control. It indicates that Paul is not only concerned with the appearance of these women but also their character. “Reverence ” speaks of the reverence that these women were to have for the Lord by dressing modestly. This reverence for the Lord, results in an attitude of considering provocative or sexually suggestive clothing, as repugnant. It results in having self-respect and self-restraint. “Self-control ” is related to one’s sexual desires and impulses which is the direct result of thinking in a godly fashion. It is the result of understanding and applying the Word of God and appropriating by faith one’s union and identification with Jesus Christ in His death and resurrection (Romans 6:11-13). “Extravagant hairstyles ” in Paul’s day in the first century in the Roman Empire was the guise of a prostitute. He is concerned with hairstyles of the women in the church at Ephesus since the “new” women of Rome were wearing hairstyles that were ostentatious and elaborate and were associated with the prostitutes of the day. So he was not concerned with plaited hair since that was not an expression of being sexual promiscuous or immoral but rather he was concerned with the type of hair styles associated with these “liberated” women that reflected the hairstyles of

2011 William E. Wenstrom, Jr. Bible Ministries 33 prostitutes. To wear the hairstyles of a prostitute would discredit the church at Ephesus and dishonor the Lord and would be an expression of being sexually immoral. Extravagant hairstyles were associated with marital infidelity and sexual promiscuity. Paul does not want the Christian women in Ephesus to be associated with the lifestyle of prostitutes, which would discredit the Christian community in that city and would dishonor the Lord. “Gold ” refers to the jewelry intertwined with the braid or a gold net over the hair. “Pearls ” along with gold was worn by women who practiced ostentation and was linked with highly paid prostitutes. “Extravagant expensive clothing ” does not describe clothing that is simply expensive but rather what is extravagantly expensive, which is indicated by the wearing of gold and pearls. Again, Paul does not want the Christian women in Ephesus to adorn themselves with extravagantly expensive clothing since such clothing was worn by women who practiced sexual immorality and was linked with highly paid prostitutes. Such extravagantly expensive clothing was a sign of self-centeredness and arrogance, both of which are rejected by the Word of God. It also was a sign of misplaced priorities. Extravagant expensive clothing drew attention to oneself, which is what prostitutes did to get customers. Paul does not want the Christian women in Ephesus to be associated with such practices since it would reflect badly on the Lord Jesus Christ and draw attention away from Him and the gospel. Dr. Thomas Constable writes, “A Christian woman should be remarkable for her Christ-like behavior more than for her clothes, hairstyle, and the other externals that are of primary importance to unbelievers (cf. 1 Pet. 3:3).” (Constable, Thomas L.; 1 Timothy 2010 Edition; page 25; Published by Sonic Light)

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1 Timothy 2:10-The Women In The Ephesian Church Must Adorn Themselves With Good Deeds As Is Proper For Women Who Profess Reverence For God

The apostle Paul in 1 Timothy 2:10 expresses his desire that the women in the Christian community at Ephesus adorn themselves with good deeds as is proper for women who profess reverence for God. 1 Timothy 2:1 First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, 2 for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity. 3 This is good and acceptable in the sight of God our Savior, 4 who desires all men to be saved and to come to the knowledge of the truth. 5 For there is one God, and one mediator also between God and men, the man Christ Jesus, 6 who gave Himself as a ransom for all, the testimony given at the proper time. 7 For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying) as a teacher of the Gentiles in faith and truth. 8 Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension. 9 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments, 10 but rather by means of good works, as is proper for women making a claim to godliness. (NASU) “But rather by means of good works ” is composed of the conjunction alla ( ) (ah-lah), “ but rather ” and the preposition dia (ι ) (thee-ah ), “by means of ” and the genitive neuter plural form of the noun ergon ( ) (air-gone), “works ” and the genitive neuter plural form of the adjective agathos ( ) (ah- ga-thoce), “ good .”

Alla

The strong adversative conjunction alla is a marker of an emphatic contrast. It introduces a statement that stands in direct contrast with Paul’s previous prohibition in verse 9. 1 Timothy 2:9 Similarly I myself always want women to make it a habit of adorning themselves with modest apparel accompanied by reverence as well as self-control, not with extravagant hairstyles as well as gold or pearls or extravagantly expensive clothing. (My translation) The apostle Paul in this passage transitions from addressing the conduct of the men in the church at Ephesus to the women. In this passage, he expresses his desire that the pagan world does not determine the fashion of the women in the church at Ephesus. It makes clear that the church at Ephesus was wealthy.

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This verse marks a similarity between the men in the church at Ephesus who are addressed in verse 8 with the women who are addressed in verses 9-12. The similarity is between how the men were to conduct themselves with that of who the women were to do so as well. It does not indicate that both the men and women in the church at Ephesus were to do so the same thing and intercede in prayer for the unsaved since hosautos , “ similarly ” does emphasize sameness but rather similarity. Therefore, verse 9 is marking the similarity between the men and women in the church at Ephesus with respect to how they were to conduct themselves. Just as the men have the responsibility to lead the church in corporate prayer so “likewise” the women had a responsibility to dress themselves in suitable apparel with modesty and self-control, not with braided hair and gold or pearls or expensive clothing. The similarity is that Paul had certain instructions with regards to proper conduct in the church at Ephesus for both the men and the women. This verse expresses an apostolic order to the Ephesian women to dress properly and be occupied with performing good works rather than what they wear. It presents three positive characteristics with regards to the way the Christian women in Ephesus were to dress and three negative ones. Paul in 1 Timothy 2:9 is emphasizing outward adornment that reflects an inward condition. He is concerned with how the women in Ephesus dressed since the way a woman clothed herself in Paul’s day reflected their values. To dress provocatively or ostentatiously would be a rejection of how the Lord wants Christian women to conduct themselves and would express her sexual promiscuity and availability to men. The apostle wanted the Christian women to dress modestly and to be more occupied with performing good works that are pleasing to the Lord rather than being occupied with their outward appearance. He also wants them to dress modestly and not suggestively or provocatively since this word misrepresent the Lord and hurt the cause of Christ. He wants the conduct of the Christian women in Ephesus to influence the non-believers in that city just as he wants the Christian men to influence the non-believers with corporate intercessory prayer. This verse emphasizes the action of these Christian women in Ephesus dedicating themselves to dressing themselves to honor the Lord. It emphasizes the responsibility that these women have with respect to their relationship with Jesus Christ. It stresses the choice they must make between what honors the Lord and what does not. What reflects Christian values and what does not and reflects the values of Satan’s cosmic system. This passage addresses not only the clothing of the Christian women in Ephesus but also their conduct since the word katastole refers to clothing that reflects one’s character and values and priorities in life.

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Paul demonstrates his concern for the dress of the women in the Christian community at Ephesus because there was a “new” type of woman emerging in certain social circles in Rome and throughout the Empire. This is attested to by ancient historians who observed this change around 44 B.C. We call these women “liberated’ here in the 21 st century. The prepositional phrase “accompanied by reverence as well as self-control ” indicates that dressing in modest apparel by these Christian women in Ephesus must be accompanied by reverence for the Lord and self-control. It indicates that Paul is not only concerned with the appearance of these women but also their character. “Reverence ” speaks of the reverence that these women were to have for the Lord by dressing modestly. This reverence for the Lord, results in an attitude of considering provocative or sexually suggestive clothing, as repugnant. It results in having self-respect and self-restraint. “Self-control ” is related to one’s sexual desires and impulses which is the direct result of thinking in a godly fashion. It is the result of understanding and applying the Word of God and appropriating by faith one’s union and identification with Jesus Christ in His death and resurrection (Romans 6:11-13). “Extravagant hairstyles ” in Paul’s day in the first century in the Roman Empire was the guise of a prostitute. He is concerned with hairstyles of the women in the church at Ephesus since the “new” women of Rome were wearing hairstyles that were ostentatious and elaborate and were associated with the prostitutes of the day. So he was not concerned with plaited hair since that was not an expression of being sexual promiscuous or immoral but rather he was concerned with the type of hair styles associated with these “liberated” women that reflected the hairstyles of prostitutes. To wear the hairstyles of a prostitute would discredit the church at Ephesus and dishonor the Lord and would be an expression of being sexually immoral. Extravagant hairstyles were associated with marital infidelity and sexual promiscuity. Paul does not want the Christian women in Ephesus to be associated with the lifestyle of prostitutes, which would discredit the Christian community in that city and would dishonor the Lord. “Gold ” refers to the jewelry intertwined with the braid or a gold net over the hair. “Pearls ” along with gold was worn by women who practiced ostentation and was linked with highly paid prostitutes. “Extravagant expensive clothing ” does not describe clothing that is simply expensive but rather what is extravagantly expensive, which is indicated by the wearing of gold and pearls. Again, Paul does not want the Christian women in Ephesus to adorn themselves with extravagantly expensive clothing since such clothing was worn by women who practiced sexual immorality and was linked with highly paid prostitutes. Such extravagantly expensive clothing was a sign of

2011 William E. Wenstrom, Jr. Bible Ministries 37 self-centeredness and arrogance, both of which are rejected by the Word of God. It also was a sign of misplaced priorities. Extravagant expensive clothing drew attention to oneself, which is what prostitutes did to get customers. Paul does not want the Christian women in Ephesus to be associated with such practices since it would reflect badly on the Lord Jesus Christ and draw attention away from Him and the gospel. Now in verse 10, Paul employs the strong adversative conjunction alla as a marker of emphatic contrast meaning that it is introducing a statement that stands in direct contrast with the idea of the Christian women in Ephesus dressing themselves with extravagant hairstyles as well as gold or pearls or extravagantly expensive clothing. Here in verse 10, he wants these women to be occupied with performing good works as is proper for women who profess reverence for God. Therefore, Paul is emphatically contrasting the idea of the women in the Christian community at Ephesus being occupied with performing good works that are pleasing to the Lord rather than with their outward appearance. It is emphatically contrasting the idea of these women performing good works with immodest attire. He is emphasizing what the priority of these women should be. The conjunction alla emphasizes with the Christian women in Ephesus what their number one priority should be, namely being occupied with obeying the Lord and pleasing Him, which has eternal ramifications, namely rewards. The apostle Paul wants the Christian women in Ephesus to stand in direct contrast with the “new” or “emancipated” or “liberated” woman that was being manifested in the Empire especially in the East. As Knight points out there is a three-layered contrast in verses 9-10 (modest, immodest, good works) “since the preceding immodest practices are themselves already contrasted with modest apparel. Therefore, alla makes the ultimate emphasis fall on good works (cf. again 1 Peter 3:1ff., especially verse 4). Paul is advocating not just modesty in dress, but also that more time an energy be spent on spiritual adornment.” (Knight, George W. III, The Pastoral Epistles: A Commentary on the Greek Text; page 136; William B. Eerdmans Publishing Co., Grand Rapids, Michigan/Cambridge, U.K., The Paternoster Press; Bletchley) We will translate the word “ but rather .”

Classical Usage of Ergon

The noun ergon denotes from Mycenaean Greek onwards a deed, an action, by contrast either with inactivity or a mere word. The word can refer to a specific occupational or official activity (e.g. agriculture or the military profession), and means in certain cases achievement, work. It is finally encountered with the weakened meaning of a thing, matter. In the plural ergon can also mean history.

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Georg Bertram commenting on the classical usage of ergon , writes, “ Ergon which derives from the same Indo-Germanic stem and has the same meaning as the English ‘work’, and the verbal derivative ergazesthai , were both in common use from the time of Homer and Hesiod, and many concepts came to be associated with them, though none specifically. They both denote action or active zeal in contrast to idleness, or useful activity in contrast to useless busy-ness, or any kind of active work. The words may be used of agriculture and agricultural economy, but also of the pursuit of various trades, of all kinds of occupations, of commercial undertakings, of trade, shipping and fishing, of the chase, and of art, sculpture and poetry. They may also be applied to working in various materials (metal, wood, stone, clay), or the fashioning or erection of various objects such as vessels or buildings, or all kinds of technical or cultural works, including the winning of natural products. For these varied possibilities there are several examples in the Greek Bible. The terms also denote work in the social or ethical sense either as a burden laid on man or as a necessary means of life and support. They are applied no less to the domestic tasks of a woman than to the public work of men. They refer to works of peace and services in the public welfare, but also to heroic acts of war. As they are thus used in the sphere of moral action, various adjectives are ascribed to them to denote their worth” (Theological Dictionary of the New Testament, volume 2, page 635). Hesiod used ergon for work which is described as having moral value. Those who work are much preferred by the immortal gods. Labor is by no means a disgrace, but laziness is a disgrace (Works 307 ff.). Man shows himself fit by his ergon . In Plato (Politicus 352d-353e) ergon appears closely related to virtue ( arete ). This connection is systematically unfolded in Aristotle’s Nicomachean Ethics. The ethical value of particular deeds or accomplishments, erga is frequently expressed by predicates such as kala , agatha or negative ones like kaka , adika and ponera . Georg Bertram’s has compiled a list of the following classical usages of the word from his research: (1) Action or active zeal in contrast to idleness or useful activity in contrast to useless. (2) Of agriculture or agricultural economy (3) Pursuit of various trades, of all kinds of occupations, of commercial undertakings, of trade, shipping and fishing, of the chase, and of art, sculpture and poetry. (4) Working in various materials (metal, wood, stone, clay), or the fashioning or erection of various objects such as vessels or buildings, or all kinds of technical or cultural works, including the winning of natural products. (5) Work in the social or ethical sense either as a burden laid on man or as a necessary means of life and support. (6) Domestic tasks of a woman than to the public work of men. (7) Works of peace and services in the public welfare (8) Heroic acts of war. (9) Moral action

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(10) Divinely willed plan for human life (Theological Dictionary of the New Testament, volume 2, page 635-636). The word has a passive sense meaning what is wrought, the result of work or the product of the process of work such as the work of: (1) Sculpture (2) Architecture (3) Literature (4) Art (5) Offensive or defensive works. Liddell and Scott have compiled the following from their research in classical literature: (1) Works or deeds of war (2) Of peaceful contests (3) Of works of industry (4) Deed, action (5) Thing, matter (6) That which is wrought or made, work, result of work, profit, or interest on money (7) Business, function (pages 682-683).

Septuagint Usage of Ergon

The noun ergon appears 574 times in the Septuagint (LXX) where it is used to translate 27 different Hebrew words. In the LXX the word group is employed with the whole range of meaning of the classical Greek usages, serving with especial frequency to translate the Hebrew words ` asah , “to do, to make, pa`al , “to make, to do,” and abad , “to work, to serve.” Ergon is thus used right at the beginning of the LXX to describe the work of the Lord Jesus Christ as Creator (Gen. 2:2). The word group is employed often for the miracles of God in human history. It is also used of God’s work on behalf of His people Israel as well as for His creative works. This word group has three basic ideas in the LXX when used of human beings: (1) Positive: Describing man’s accomplishment of a task laid on him by God (Gen. 2:15). (2) The Fall: Characterizing work as trouble, a burden, and a curse (Gen. 3:17; 4:12; 5:29). (3) Negative: Describing human good which is a result of spiritual death. It is used at times of the service rendered to the Lord by the Levites in the tabernacle and temple.

New Testament Usage of Ergon

Ergon appears 169 times in the New Testament (68 times in Paul, including 20 times in the Pastoral Epistles). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) that which displays itself in activity of any kind, deed, action (2) that which one does as regular activity, work, occupation (3) that which is brought into being by work, product, undertaking, work (4) something having to do with something under discussion, thing, matter (Pages 390-391). The New Thayer’s Greek-English Lexicon lists the following: (1) Business, employment, that with which any one is occupied (2) Any product whatever,

2011 William E. Wenstrom, Jr. Bible Ministries 40 anything accomplished by hand, art, industry, mind (3) An act, deed, thing done (pages 248). Greek-English Lexicon of the New Testament Based on Semantic Domains: (1) That which is done, with possible focus on the energy or effort involved - ‘act, deed’ (volume 2, page 512). (2) That which one normally does - ‘work, task’ (volume 2, page 515). (3) The result of someone’s activity or work - ‘workmanship, result of what has been done’ (volume 2, page 512). The Analytical Greek Lexicon Revised: (1) Anything done or to be done; a deed, work, action (2) Duty enjoined, office, charge, business (3) A process, course of action (4) A work, product of an action or process; substance in effect (page 165). The word is used to denote the actions of the following individuals: (1) Trinity (2) Christ (3) Satan (4) Believers (5) Unbelievers. The word is employed in both a positive and negative sense in the Greek New Testament. The following list denotes actions performed by individuals under the positive category: (1) The Father’s plan from eternity past on behalf of the humanity of Christ (Jn. 9:3-4; 10:37; 14:10). (2) Salvation work of the Father planned from eternity on behalf of the entire cosmos (Acts 15:18). (3) The creative work of the Lord Jesus Christ (Heb. 1:10; 2:7; 4:3-4, 10; Rev. 15:3). (4) Miracles of our Lord in His 1st Advent (Matt. 11:2; Lk. 24:19; John 5:20, 36, 7:3, 21; 10:25; 32, 33, 38; 14:11, 12; 15:24; 17:4; Acts 7:22). (5) Finished work (redemption, propitiation and reconciliation) of the humanity of Christ in hypostatic union on the cross (John 4:34; 17:4). (6) The seven salvation ministries of God the Holy Spirit (Rm. 14:20; Phlp. 1:6). (7) Actions produced by the Holy Spirit through the obedient believer (Mt. 5:16; Acts 26:20; Rm. 2:6-7, 15; 15:18; 1 Cor. 3:13-14; 10:11; 3:17; 2 Cor. 9:8; Eph. 2:10; Col. 1:10; 1 Th. 1:3; 2 Th. 1:11; 2:17; 2 Th. 2:17; 1 Tm. 2:10; 5:10, 25; 1 Tm. 6:18; 2 Tim. 2:21; 3:17; Tit. 2:7, 14; 3:1, 8, 14; Heb. 6:10; 10:24; 13:21; Jam. 1:4, 25; 2:14, 17, 18, 20, 21, 22, 24, 25, 26; 3:13; 1 Pet. 1:17; 2:12; 1 Jn. 3:18; Rev. 2:2, 5, 9, 13, 19, 26; 3:1-2, 8; 14:13; 22:12). (8) Function of the believer’s spiritual gift and service to the body of Christ (Eph. 4:12; 1 Tim. 3:1). (9) Kindness shown toward Christ by the woman with the alabaster of cologne (Mt. 26:10; Mk. 14:6). (10) Believing in Christ for salvation (Jn. 6:28-29; 8:39). (11) Function of Dorcas’ spiritual gift (Acts 9:36). (12) Proclamation of Christ as Savior (Acts 13:41). (13) Adherence to civil laws (Rm. 13:3). (14) Communication of the Word of God (Acts 13:2; 14:26; 15:38; 1 Cor. 9:11; 15:58; Phlp. 1:22; 2:30; Th. 5:13). (15) Believers out of fellowship and in fellowship with the Lord (Gal. 6:4). (16) Function of the spiritual gift of pastor- teacher (1 Tm. 3:1). (17) Function of the spiritual gift of evangelist (2 Tm. 4:5). (18) Humanity’s sovereignty over all creation (Heb. 2:7). (19) Pre-incarnate Christ’s miracles in the midst of the Exodus generation (Heb. 3:9).

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The following list denotes actions performed by individuals under the negative category: (1) Spiritual death resulting in physical death (1 John 3:8). (2) Production of human good and evil (Jn. 3:19-20; Rm. 4:2; 4:2, 6; 9:11; 11:6; 13:12; Heb. 6:1; 9:14; 2 Pt. 3:10; Rev. 9:20; 18:6; 20:12-13). (3) Adherence to the Mosaic Law (Rm. 3:20, 27-28; 9:32; Gal. 2:16; 3:2, 5; 3:10; Eph. 2:9; Titus 3:5). (4) Function of the old sin nature (Acts 5:38; 1 Cor. 3:15; Gal. 5:19; Eph. 5:11; Col. 1:21; 2 Tm. 1:9; 4:14, 18; Tit. 1:16; 2 Pt. 2:8; 1 Jn. 3:12; 2 Jn. 1:11; 3 Jn. 10; Jude 15; Rev. 2:22-23; 3:15; 16:11) (5) Self-righteous acts of the Pharisees (Mt. 23:3). (6) Rejection of Christ as Savior (Jn. 7:7; 8:39, 41; Rm. 2:6). (7) Construction of the golden calf by the Exodus generation (Acts 7:41). (8) Immorality of the Corinthians (1 Cor. 5:2). (9) False doctrine taught by counterfeit teachers (2 Cor. 11:15).

Ergon in 1 Timothy 2:10

The noun ergon means “works, actions” referring to actions performed by the Christian women in Ephesus while in fellowship with God and are produced by the Holy Spirit when they exercise faith in the Word of God, which results in obedience to the will of the Father, which is revealed by the Spirit in the Word of God. We will translate ergon , “works .”

Agathos

The adjective agathos appears throughout Greek literature, both classical and Hellenistic. It came to be associated with that which was perfect or excellent and with that which distinguished itself by its value or worth. The Attic authors and philosophers commonly used kalos or agathos to explain the total summary of the qualities, which an Attic man of honor displayed. It was used in a substantive sense meaning to do what is “good.” Although there is at times some semantic overlap with kalos , there are some different nuances between the two. First of all, kalos suggests aesthetic beauty, usefulness, fitness while agathos acquires philosophical and ethical connotations. The word assumes a predominately religious meaning in the Septuagint where it denotes the “goodness” of God as demonstrated by His deliverance of Israel from the Egyptians (Exodus 18:9; Numbers 10:32; Hosea 8:3). Agathos was used to identify God and to describe His creation and works in the Septuagint and Greek New Testament and expresses the significance or excellence of a person or thing. In the Greek New Testament, the adjective means, “what is intrinsically valuable, what is intrinsically good, inherently good in quality but

2011 William E. Wenstrom, Jr. Bible Ministries 42 with the idea of good which is also profitable, useful, benefiting others, benevolent.” Agathos is used in the New Testament primarily of that which is divine in quality and character and is beneficial to others. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following definitions: (1) pertaining to meeting a relatively high standard of quality of things (2) pertaining to meeting a high standard of worth and merit (Pages 3-4). The Analytical Greek Lexicon Revised lists the following meanings, “good, profitable, generous, beneficent, upright, virtuous” (page 2). Vine commenting on the word, writes, “ Agathos describes that which, being ‘good’ in its character or constitution, is beneficial in its effect; it is used (a) of things physical, e. g., a tree, Matt 7:17; ground, Luke 8:8; (b) in a moral sense, frequently of persons and things. God is essentially, absolutely and consummately ‘good,’ Matt 19:17; Mark 10:18; Luke 18:19. To certain persons the word is applied in Matt 20:15; 25:21,23; Luke 19:17; 23:50; John 7:12; Acts 11:24; Titus 2:5; in a general application, Matt 5:45; 12:35; Luke 6:45; Rom 5:7; 1 Peter 2:18. (Vine’s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) The New Thayer’s Greek-English Lexicon defines agathos : (1) of a good constitution or nature (2) useful, salutary (3) of the feeling awakened by what is good, pleasant, agreeable, joyful, happy (4) excellent, distinguished (5) upright, honorable; benevolent, kind, generous; a good thing, convenience, advantage, goods, riches; of the benefits of the Messianic kingdom; what is upright, honorable, and acceptable to God (page 2-3). Greek-English Lexicon of the New Testament Based on Semantic Domains list the following meanings for the noun: (1) positive moral qualities of the most general nature – ‘good, goodness, good act’ (88.1). (2) pertaining to having the proper characteristics or performing the expected function in a fully satisfactory way – ‘good, nice, pleasant’ (65.20). (3) pertaining to being generous, with the implication of its relationship to goodness – ‘generous’ (57.110). (4) (occurring only in the plural): possessions which provide material benefits, usually used with reference to movable or storable possessions rather than real estate – ‘goods, possessions’ (57.33). Analytical Lexicon of the Greek New Testament lists the following meanings for agathos : (1) of the moral character of persons good, upright, worthy (2) of outward performance capable, excellent, good (3) of the quality of things good, beneficial; of soil fertile; of gifts beneficial; of words useful; of deeds good (4) substantivally as what is morally good the good, what is good, right; as what is for one’s well-being good things, fine things; of materially valuable things goods,

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Agathos in 1 Timothy 1:5

In 1 Timothy 1:5, the adjective agathos is modifying the noun suneidesis , “conscience” and describes the conscience as good in the sense that is divine in quality and character because it is in accordance with the Father’s will. It is in accordance with the Father’s will because the Christian is being influenced by the Spirit. The Christian is filled with or influenced by the Spirit when they bring their thoughts into obedience to the teaching of the Spirit, which is heard through the communication of the Word of God. Therefore, the conscience, where the norms and standards reside, is divine in quality and character because the teaching of the Spirit as recorded in the Word is the basis for the norms and standards. Agathos describes the Christian’s conscience as being intrinsically valuable, intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent because their norms and standards are based upon the teaching of the Spirit in the Word of God. Therefore, Paul is saying in 1 Timothy 1:5 that when the believer is exercising God’s love towards his fellow believer it finds its source not only in a pure heart but also from a conscience that is good in the sense of being divine in quality and character because it is governed by the Spirit and the Word.

Agathos in 1 Timothy 1:19

In 1 Timothy 1:19, the adjective agathos is modifying the noun suneidesis , “conscience” and describes the conscience as good in the sense that is divine in quality and character because it is in accordance with the Father’s will. It is in accordance with the Father’s will because the Christian is being influenced by the Spirit. The Christian is filled with or influenced by the Spirit when they bring their thoughts into obedience to the teaching of the Spirit, which is heard through the communication of the Word of God. Therefore, the conscience, where the norms and standards reside, is divine in quality and character because the teaching of the Spirit as recorded in the Word are the basis for the norms and standards. Agathos describes the Christian’s conscience as being intrinsically valuable, intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent because their norms and standards are based upon the teaching of the Spirit in the Word of God. Therefore, Paul is saying in 1 Timothy 1:19 that in order to defeat the enemy in spiritual combat he must continue making it his habit of possessing faith in the

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Word of God resulting in a conscience that is good in the sense of being divine in quality and character because it is governed by the Spirit and the Word. It is good in the sense that it is according to the will of the Father and the holy standards of God, which are revealed by the Holy Spirit in the Word of God.

Agathos in 1 Timothy 2:10

The adjective agathos in 1 Timothy 2:10 is modifying the noun ergon , “works ,” which as we noted refers to actions performed by the Christian women in Ephesus while in fellowship with God. They are produced by the Holy Spirit when they exercise faith in the Word of God, which results in obedience to the will of the Father, which is revealed by the Spirit in the Word of God. Agathos means “divine good of intrinsic quality and character” and describes these actions as good in the sense that they are divine in quality and character because they are in accordance with the Father’s will. They are in accordance with the Father’s will because they are the result of these women being influenced by the Spirit. The Christian is filled with or influenced by the Spirit when they bring their thoughts into obedience to the teaching of the Spirit, which is heard through the communication of the Word of God. Therefore, these works that Paul wants these Christian women in Ephesus to perform are divine in quality and character because the teaching of the Spirit as recorded in the Word is the basis for these actions. Agathos describes these works or actions as being intrinsically valuable, intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent because they are based upon and motivated by the teaching of the Spirit in the Word of God. Therefore, Paul in 1 Timothy 2:10 wants these Christian women in Ephesus to be occupied with performing actions that benefit the body of Christ and the Father and the Son in that they promote faith in the gospel. He implicitly wants them to be filled with or more accurately influenced by the Spirit which he commands the Ephesians to be in Ephesian 5:18. Failure to be filled with the Spirit or influenced by means of the Spirit results in a failure to perform actions that are divine good in quality and character since they are the result of being influenced by means of the Spirit. We will translate agathos , “ divine good of intrinsic quality and character .”

The Meaning of Being Filled with the Spirit

Ephesians 5:18 And do not get drunk with wine, for that is dissipation, but be filled with the Spirit. (NASU)

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In Ephesians 5:18, the word “ filled ” is the verb pleroo , used in a figurative sense to mean, “being totally and completely influenced” by someone. The Scriptures make it very clear what it means to be out of fellowship. For instance, when sin in the life of a believer prevents him from having fellowship with the Spirit, the believer grieves the Spirit. When sin in the life of a believer hinders the Holy Spirit from performing His post-salvation ministries on behalf of the believer, the believer hinders the Spirit. Ephesians 5:18 can be divided into two sections: (1) Negative: prohibition (2) Positive: command. Ephesians 5:18 begins with the connective use of the conjunction kai , “ and .” Then we the negative particle me , “ not ,” and with this 2 nd person plural present passive imperative form of the verb methuskomai , which is the passive form of methusko . It is related to methuo , “to drink to intoxication.” Both the active and passive forms appear in classical and LXX Greek, but only the passive appears in the NT. The passive form appears in the writings of Herodotus and Xenophon. The passive form means “to get drunk, to become intoxicated.” It is an inceptive or ingressive verb marking the process of entering into the state of being drunk with wine or intoxication . The word only appears 3 times in the NT (Lk. 12:45; Eph. 5:18; 1 Th. 5:7). All three passages warn about the dangers of drunkenness. There was a problem with drunkenness in the ancient world just as there is a problem with drunkenness today in the 21 st century. There were actually believers that were getting drunk at the Lord’s Table! 1 Corinthians 11:20 Therefore when you meet together, it is not to eat the Lord's Supper, 21 for in your eating each one takes his own supper first; and one is hungry and another is drunk. (NASU) The Scriptures warn against drunkenness many times. Proverbs 20:1 Wine is a mocker, strong drink a brawler, and whoever is intoxicated by it is not wise. (NASU) Proverbs 23:20 Do not be with heavy drinkers of wine, {or} with gluttonous eaters of meat; 21 For the heavy drinker and the glutton will come to poverty, and drowsiness will clothe {one} with rags. (NASU) Proverbs 23:29 Who has woe? Who has sorrow? Who has contentions? Who has complaining? Who has wounds without cause? Who has redness of eyes? 30 Those who linger long over wine, those who go to taste mixed wine. 31 Do not look on the wine when it is red, when it sparkles in the cup, when it goes down smoothly; 32 At the last it bites like a serpent and stings like a viper. 33 Your eyes will see strange things and your mind will utter perverse things. 34 And you will be like one who lies down in the middle of the sea, or like one who lies down on the top of a mast. 35 They struck me, {but} I did not

2011 William E. Wenstrom, Jr. Bible Ministries 46 become ill; they beat me, {but} I did not know {it.} When shall I awake? I will seek another drink. (NASU) Romans 13:13 Let us behave properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy. (NASU) 1 Corinthians 5:11 But actually, I wrote to you not to associate with any so- called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler-- not even to eat with such a one. (NASU) 1 Peter 4:3 For the time already past is sufficient {for} {you} to have carried out the desire of the Gentiles, having pursued a course of sensuality, lusts, drunkenness, carousing, drinking parties and abominable idolatries. 4 In {all} this, they are surprised that you do not run with {them} into the same excesses of dissipation, and they malign {you;}. (NASU) Galatians 5:19 Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, 20 idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, 21 envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God. (NASU) The Christians of the early church lived in the Roman Empire and spoke Koine or the common Greek and were raised as pagans worshipping the Greek and Roman pantheon of gods. One of these gods was called Dionysus. He was also called Bacchus or in Rome, Liber. Dionysus was the god of fruitfulness and vegetation, especially known as a god of wine and ecstasy. The worship of Dionysus flourished long in Asia Minor. As we have already noted Ephesus was located on the western coast of Asia Minor or what is now Turkey. The worship of Dionysus flourished particularly well in Phrygia and Lydia. The cult of Dionysus was closely associated with that of numerous Asiatic deities. The followers of Dionysus included spirits of fertility, such as the satyrs and in his ritual the male phallus was prominent. As the god of the vine, Dionysus or Bacchus, he was thought to communicate his power to his devotees through the intoxicating influence of wine, stimulating them to orgiastic excesses, wild dancing and music, and sexual promiscuity. They worshipped booze and sex. The Ephesians were very much exposed to this cult and it was apart of their pagan background. The worship of booze and sex is still around here in the 21 st century. It is a part of our hedonistic western culture. So the apostle Paul by employing this verb methuskomai is addressing the area of weakness of their old sin natures. This verb in the passive voice means “to get drunk, or intoxicated with alcohol.”

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Now, the present tense of this verb methuskomai is an iterative present and along with the negative particle me it is describing an action that is to repeatedly or consistently not to take place. It is often found with the imperative mood since an action is urged to be done. The passive voice of this verb in Ephesians 5:18 is significant in that it is a rare permissive passive. The permissive passive implies consent, permission, or cause of the action of the verb on the part of the subject. It indicates that the Ephesians are not to permit or allow themselves to be involved in drunkenness or continuing their pagan practices of getting drunk. The permissive passive is rare and is usually found with imperatives. Here we have an imperative of command and with the present tense. The present imperative and the negative particle me denotes a prohibition that is to be continuously, repeatedly or consistently obeyed. Then we have a dative of material, which is the masculine singular form of the noun oinos , “ with wine .” The dative substantive denotes the material that is used to accomplish the action of the verb of methuskomai or quite simply wine is what will get the Ephesian believers drunk. Next, we have the preposition en plus the instrumental of cause, which is singular relative pronoun ho . We can translate the prepositional phrase en ho , “because that .” The preposition en plus the instrumental of cause is used to indicate the basis for the Ephesian believers to obey the prohibition and not to get drunk. This prepositional phrase is followed by third person singular present active indicative form of the verb eimi , which is estin , “ is .” The word for “ dissipation ” is the nominative feminine singular noun asotia . The noun asotia refers to behavior, which shows lack of concern or thought for the consequences of an action, thus it means senseless deeds. In some languages asotia in Ephesian 5:18 may be rendered as “what one does without being able to think about it,” or “what one does when the mind is absent.” We would say that it is “ non-sensical behavior .” Or we could simply say “a waste,” or “stupidity.” This is a gnomic present. The present tense may be used to make a statement of a general, timeless fact. Drunkenness is being in a state of non-thinking or non- sensical behavior. It does not say that something is happening, but that something does happen. It expresses a general timeless fact! This is a stative active voice indicating that the subject exists in a state of non-sensical behavior or stupidity. This is a declarative indicative indicating a dogmatic statement of fact. Then we have the strong adversative conjunction alla , “ but rather .” Next, we have the verb pleroo , which is found in the second person plural present passive imperative form.

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In Ephesians 5:18, the word has the following senses: (1) To fill up a deficiency. (2) To be fully possessed by something. (3) To be fully influenced by something. (4) To be filled by something. (5) To be controlled by something. Once again we have the permissive passive voice. The permissive passive implies consent, permission, or cause of the action of the verb on the part of the subject. It indicates that the apostle Paul wants the Ephesians to permit themselves to be influenced by the Holy Spirit. We have another imperative of command and with the present tense. The present imperative denotes that the command of the action is to be an ongoing process. This is an iterative present describing an action that is to repeatedly or continuously take place. So in other words, the apostle Paul is commanding the Ephesians to repeatedly or on a habitual basis permit themselves to be influenced by God the Holy Spirit. The iterative present does not imply that we are to perpetually permit ourselves to be filled with the Spirit but rather we should repeatedly or on a habitual basis permit ourselves to be influenced, guided and empowered by the Holy Spirit. This implies that the believer will sin at times as noted in 1 John 1:8-10. So we should translate pleroo , “ Permit yourselves on a habitual basis to be influenced .” Webster’s New Universal Unabridged Dictionary defines the word “influence”: (1) capacity or power of persons or things to produce effects on others by intangible or indirect means. (2) Action or process of producing effects on others by intangible or indirect means. (3) A person or thing that exerts influence. If we were to paraphrase Webster’s definition of the word, we would say that Paul wants the Ephesian believers to permit the omnipotence (intangible means) of the Holy Spirit (Person) to produce Christ-like character (effects) in them. Then we have the preposition en plus the neuter singular instrumental form of the noun pneuma , which refers to the Holy Spirit. Now, if we look at the New American Standard translation it appears that Paul is talking about content rather than means as I have translated it. So how do we understand the word pleroo with regard to pneuma , “ Spirit .” Is the Holy Spirit the content with which one is filled, or the means by which one is filled? Some understand the Spirit as the content with which one is filled with water like a glass, but grammatically this is not the case. It is better to understand the Spirit as the means by which one is filled, not the content. The Greek is an inflectional language that uses various cases that determine how a word is being used in a clause or sentence. And it is a rule of Greek grammar that a verb may be used with more than one case to distinguish certain ideas or to make ideas clear. In the Greek text, “ with the Spirit ” represents the preposition en plus the noun pneuma in the instrumental dative case. If we were to interpret this construction as

2011 William E. Wenstrom, Jr. Bible Ministries 49 referring to the Spirit as the content with which one is filled would be grammatically suspect. Why? Normally a verb of filling takes a noun in the genitive case to express the idea of content and not the dative instrumental. We don’t have a genitive of content here but rather an instrumental case. For example, the noun in the genitive case refers to material, the content of the filling, as when the house was filled with the fragrance of the perfume when Mary anointed the feet of our Lord in John 12:3. With the accusative case the noun in the accusative refers to the thing filled as when grief fills the heart in John 16:6. But when the noun is in the instrumental case it refers to the agent or instrument that causes the filling. The instrumental case indicates the means by which the action of the verb is accomplished. Therefore, the prepositional phrase en pneumati indicates that the omnipotence of God the Holy Spirit is “the means by which” the church age believer is to continually allow himself to be fully influenced, possessed or controlled by the Spirit. The apostle Paul is using a contrast in Ephesians 5:18. He is contrasting the mental state of someone who is under the influence of alcohol and drunk with that of one who is under the influence of the Spirit. The issue crystal clear: to be drunk with wine means to be brought under the influence of wine. Visible characteristics begin to take place as a person comes under the influence of alcohol. In contrast, to be filled with the Spirit is to be fully influenced by the Spirit so the Spirit-controlled believer does things that are unnatural for him under the influence of the Spirit even as the drunken individual does things that are unnatural for him under the influence of the spirits. The comparison is a matter of influence or control. A drunken person is controlled by alcohol, which he has consumed. Because of this he thinks in ways normally unnatural to him. Or he conducts himself in ways that are opposite of his norms and standards. Likewise, the believer who is under the influence of the Spirit acts in ways that are unnatural to him. In other words, the believer under the influence of the Spirit is going to act in ways that are contrary to his old Adamic-life. The issue is not getting the Spirit within you, but rather of allowing the indwelling Spirit to take charge and move into every area of your life. So to be fully influenced by means of the Spirit means that the believer must voluntarily surrender his old Adamic-life in exchange for the new Christ-life. The believer must make a conscious decision to confess any known sins to the Father and then immediately apply the Word of God to his thought process.

Grieving the Spirit

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“Grieving ” the Holy Spirit is a sin that is directed towards His Person and takes place in the life of the believer when his thoughts, words and actions are in accordance with the cosmic system of Satan and the old sin nature. It prevents the Christian from being filled with the Spirit and from walking according to the Spirit. Ephesians 4:17 So this I say, and affirm together with the Lord, that you walk no longer just as the Gentiles also walk, in the futility of their mind, 18 being darkened in their understanding, excluded from the life of God because of the ignorance that is in them, because of the hardness of their heart; 19 and they, having become callous, have given themselves over to sensuality for the practice of every kind of impurity with greediness. 20 But you did not learn Christ in this way, 21 if indeed you have heard Him and have been taught in Him, just as truth is in Jesus, 22 that, in reference to your former manner of life, you lay aside the old self, which is being corrupted in accordance with the lusts of deceit, 23 and that you be renewed in the spirit of your mind, 24 and put on the new self, which in {the likeness of} God has been created in righteousness and holiness of the truth. 25 Therefore, laying aside falsehood, SPEAK TRUTH EACH ONE OF YOU WITH HIS NEIGHBOR, for we are members of one another. 26 BE ANGRY, AND YET DO NOT SIN; do not let the sun go down on your anger, 27 and do not give the devil an opportunity. 28 He who steals must steal no longer; but rather he must labor, performing with his own hands what is good, so that he will have {something} to share with one who has need. 29 Let no unwholesome word proceed from your mouth, but only such {a word} as is good for edification according to the need {of the moment} so that it will give grace to those who hear. 30 Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31 Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. 32 Be kind to one another, tender- hearted, forgiving each other, just as God in Christ also has forgiven you. (NASU) It is clear from the context that the lust patterns of the old sin nature are offensive to the Holy Spirit. The fact that Paul employs the adjective hagios , “Holy ,” clearly indicates that sin grieves the Spirit since His holiness or integrity is violated by sin. Sin is violates the perfect integrity of the Spirit who is our true teacher and mentor. In both the preceding and following contexts, the apostle Paul is encouraging believers in Ephesus to put off the old sinful patterns and to replace them with patterns of righteousness. He wants them to put off the old pre-salvation Adamic nature and put on the new post-salvation Christ-nature. The new Christ- nature received at the moment of salvation produces the righteousness of God

2011 William E. Wenstrom, Jr. Bible Ministries 51 whereas the old Adamic-nature can only produce human self-righteousness. So it is clear that living in our old Adamic-natures offends the perfect integrity of the Spirit. The phrase “ do not grieve ” is composed of two words in the original language: (1) Negative particle me (2) second person plural present active imperative form of the verb lupeo . The verb lupeo in classical and LXX usage was a general term for “sorrow,” encompassing various expressions of grief. Lupeo means, “to cause pain, sorrow, grief, distress” to someone. It may refer to outward mourning or simply to sad feelings. It is commonly used to designate heaviness of heart. In the papyri its use ranges from grief over the loss of a loved one to sadness over the loss of a cloak. The verb lupeo appears 26 times in the Greek New Testament. In the New Testament it is used for all its variations. It denotes deep sorrow such as in the case of our Lord in the Garden of Gethsemane (Mt. 26:37). It was used for the disciples reaction to our Lord’s death in Matthew 17:23 and John 16:20. Here it denotes sorrow over sin by the Holy Spirit. We must note that you cannot literally grieve the Holy Spirit. This is what we call in theology an anthropopathism. The negative mandate here in Ephesians 4:30 and the one issued in 1 Thessalonians 5:19 to not quench the Spirit’s power are Anthropopathisms. An anthropopathism is language of accommodation through which infinite God reveals Himself to the finite man. Anthropopathism is derived from the Greek: (1) Anthropos , “man.” (2) Pathos , “an inner function of the soul with overt manifestations.” Anthropopathisms ascribe to God human characteristics, which He does not have, in order to explain God’s policy or viewpoint to us in terms of human attitudes. The Bible ascribes the following human emotions to God that He does not possess in order to convey His attitude towards man in terms that man can understand. The following is a brief list of Anthropopathisms found in the Word of God. Examples of Anthropopathisms: (1) God hates (Rm. 9:13). (2) Harbors jealousy (Ex. 20:5a; 34:14; Deut. 4:24; 6:15a). (3) Changes His mind (Gn. 6:6). (4) Vents violent anger (Jer. 4:8; 12:13; 25:37; 51:45; Ezek. 5:15). These qualities are incompatible with God’s essence, but such statements are descriptive and gain the attention of the reader. In Ephesians 4:30 the apostle Paul under the inspiration of the Holy Spirit employs an anthropopathism, ascribing the human emotion of grieving to the Holy Spirit, which He does not possess in order to communicate the Spirit’s attitude towards us when we live in our old sin natures. He is using language of accommodation to communicate the Spirit’s attitude toward us when we sin. So here in Ephesians 4:30 Paul is issuing a prohibition to not grieve the Holy Spirit. This prohibition is expressed by the negative particle me , and the present

2011 William E. Wenstrom, Jr. Bible Ministries 52 imperative form of the verb lupeo , which together means “ do not grieve .” The particle me negates the verb lupeo , thus making this a prohibition. So Paul employs the negative me here with the imperative mood of the verb lupeo in order to prohibit or forbid the Ephesian believers from grieving the Holy Spirit. Here the context clearly indicates that the prohibition makes no comment as to whether the Ephesian believers were grieving the Holy Spirit or not but rather Paul is simply expressing his desire that they do not et into the habit of grieving the Holy Spirit, which is a result of conducting oneself according to the lust patterns of the old sin nature. There is no indication in the entire Ephesian epistle that the Ephesians were living in their old sin nature or committing this particular act of sin. There is no implication whatsoever. By issuing this prohibition, Paul is performing preventative maintenance. He is warning them ahead of time not to conduct themselves according to their old sin nature, which results in grieving the Holy Spirit. Paul is not telling the Ephesian believers to cease from this act that they were in already in the process of committing, but rather it is a prohibition designed to let the Holy Spirit perform His function of forming Christ-like character in the Ephesian believers. He is not implying that they were already involved in this sin of grieving the Holy Spirit but rather he is expressing a general precept. This is a customary present tense used to express habitual action. The customary present tense of this prohibition expresses the idea Paul does not want the Ephesian believers to get into the habit of grieving the Holy Spirit. It denotes a general precept in order that the Spirit can continue building Christ-like character building in the Ephesian believers. Please note that I say that Paul does not want the Ephesian believers to get into the habit of sinning. No believer can stop sinning altogether. As long as we have an old sin nature and live in the devil’s world we will be tempted to sin and we will sin. The Bible states that we are deceiving ourselves if we say we can stop sinning altogether while we still have an old sin nature and live in the devil’s world. “Grieving ” the Holy Spirit deals with the issue of known sin. All sin is rebellion but the issue here in Ephesian 4:30 is known sin. Or sin that we harbor in our hearts and aware of, but don’t confess. We cannot confess or acknowledge to the Father a sin we are not cognizant of or aware of. Known sin in the life of a believer in an anthropopathic sense grieves, pains, or offends the heart of the Holy Spirit or it violates His holiness or integrity. The Spirit is holy and thus abhors sin. You must understand that the Holy Spirit desires to guide us and empower to do the Father’s will. He longs to transform us into the character of Christ. When He cannot, He is grieved because He is offended by sin, particularly by the sins of self-reliance and rebellion, which hinder His purpose in indwelling us. We grieve the Holy Spirit when we are not applying the Word of God to our thought process.

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We grieve the Holy Spirit when are conduct…our words and actions are contrary to the Word of God. Grieving the Spirit is when the believer does not think, speak or act in accordance with the mandates found in the Word of God, which is the mind of Christ. There are several things that cause the believer to grieve the Holy Spirit. The first of which is legalism, which is man operating in the energy of his own resources, namely, his soul and his flesh. Legalism is seeking to do good deeds or religious works and then thinking this somehow merits God’s favor or gains His approbation. In legalism, man’s faith is in his own abilities. The second thing that grieves the Spirit is license, which is the believer’s abuse of his freedom in Christ for self-centered reasons in the pursuit of their liberty. In Galatians 5:1-15, Romans 14-14 and 1 Corinthians 8 call attention to this licentious lifestyle. There are also three powers which are vying to control our souls: (1) Cosmic system (Rm. 12:2). (2) Flesh (Ga. 5:16-17). (3) Devil (Eph. 6:10-18). There are also four problems which hinders the Spirit’s work in producing Christ-like character in the believer: (1) Ignorance of God’s Word (Rm. 6:1f). (2) Bias: preconceived ideas from one’s background that blocks out the truth of Scripture (Mk. 7:6-13). (3) Unbelief or an attitude of self-dependence (Jer. 17:5; cf. Gal. 3:3, 5; with 5:1-5). (4) Rationalization: rationalizing our sins rather than confessing them (Ps. 32:3-5; 51; 6, 10, 16). The desire for position, approbation, possessions, wealth, power, and pleasure are all lust patterns, which grieve the Spirit. They are products of Satan’s cosmic system and the old sin nature. They are all lies that people believe. We cannot find true happiness, significance and security in life by seeking pleasure, power, praise, position and wealth. These things became an idol in our souls and hinder the Spirit’s work in our lives, which is to produce the character of Christ in our lives. There is a whole in each of our hearts that only God can fill. There are a number of negative results that take place when we grieve the Holy Spirit. “Grieving ” the Spirit results in loss of fellowship. When the Spirit is grieved our prayer life is hindered (Ps. 66:18). So also is our witnessing (Acts 1:8) and our Bible study (1 Co. 2:10-16; Eph. 3:16f). So in other words all the Spirit’s dynamic ministries are affected when we grieve the Spirit. We waste our spiritual, mental and physical resources when we grieve the Spirit (Eph. 5:18). Grieving the Spirit on a habitual basis affects our health, integrity, human relationships and society as a whole. A lifestyle of always grieving the Spirit will result in divine discipline and eventually dying discipline. It will result in the loss of testimony in the Lord, which dishonors the Lord (cf. 1 Pet. 3:15-17; 4:15-16). A lifestyle of grieving the Spirit results in the loss of rewards (1 Jn. 2:28-3:3; cf. 1 Co. 3:11-15; 2 Co. 5:10).

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Quenching the Spirit

“Quenching ” the Spirit is another sin committed by the believer that prevents him from being filled with the Spirit and walking according to the Spirit. In the context of 1 Thessalonians 5:19, the prohibition to not “ quench ” the Spirit is a part of a series of exhortations which concludes Paul’s message to the Thessalonians. In 1 Thessalonians 1:2-9 Paul praises the Thessalonians for their spiritual walk and witness. But he also challenges them throughout the rest of the epistle to continue to live obediently, orderly and in harmony with one another and with those in leadership. These praises and challenges are given in the light of the rapture, which is the imminent return of the Lord mentioned in every chapter of 1 Thessalonians. Paul does not employ the adjective hagios , “ Holy ” in the prohibition of 1 Thessalonians 5:19 because he is not emphasizing the effect that sin has upon the Person of the Spirit and thus our fellowship with Him, but rather it emphasizes the negative impact that sin has upon His various post-salvation functions that He performs on behalf of the believer. Grieving the Spirit emphasizes the negative impact sin has on our relationship with the Person of the Holy Spirit, namely, our fellowship with Him while quenching the Spirit emphasizes the negative impact it has upon the Spirit’s work in our lives, which is to manifest the character of Christ in our lives. 1 Thessalonians 5:12 But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, 13 and that you esteem them very highly in love because of their work. Live in peace with one another. 14 We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone. 15 See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people. 16 Rejoice always; 17 pray without ceasing; 18 in everything give thanks; for this is God's will for you in Christ Jesus. 19 Do not quench the Spirit; 20 do not despise prophetic utterances. 21 But examine everything {carefully;} hold fast to that which is good; 22 abstain from every form of evil. 23 Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. 24 Faithful is He who calls you, and He also will bring it to pass. 25 Brethren, pray for us. 26 Greet all the brethren with a holy kiss. 27 I adjure you by the Lord to have this letter read to all the brethren. 28 The grace of our Lord Jesus Christ be with you. (NASU)

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The phrase “ do not quench ” is composed of two words in the Greek: (1) Negative particle me . (2) Second person plural present active imperative form of the verb sbennumi . The verb sbennumi has the following meanings in classical literature and the Septuagint: (1) Of fire: “to quench, to be extinguished, to go out.” (2) Of fluids: “to suck dry, to dry up.” (3) Of men, plants, and cities: “to die, perish.” (4) Of foods in cooking: “to steam.” (5) “To still, to damp down, to restrain, to rest, to lie down, to abate.” (6) Of emotions and moods: “to still, to calm.” (7) “To suppress, to restrain, to fade, to die out, to disappear” of the influence of personality. The verb appears 8 times in the Greek New Testament where it is always used in relation to fire, either in a literal or metaphoric sense. Here in 1 Thessalonians 5:19 we have the metaphoric usage of the verb. The English translations use the word “quench” to translate the word. This is a poor choice. The English word “quench” has the connotation in our day and age that is related to thirst. We are not talking about quenching the Spirit’s thirst here. The term sbennumi in the Greek New Testament is always used of extinguishing a light or fire. In using the word here in 1 Thessalonians 5:19, Paul pictured the Spirit of God as fire. One of the figures that is used for the Holy Spirit in the Scriptures is fire. John the Baptist is reported as having explicitly linked the coming of the Spirit with fire. Luke 3:16 John answered and said to them all, “As for me, I baptize you with water; but One is coming ho is mightier than I, and I am not fit to untie the thong of His sandals; He will baptize you with the Holy Spirit and fire.” (NASU) The “ tongues of fire ” that rested over the heads of the disciples on the Day of Pentecost was sign of the Spirit’s presence in the church. The Baptism of the Spirit thus was linked with fire. Acts 2:1 When the day of Pentecost had come, they were all together in one place. 2 And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. 3 And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. 4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance. (NASU) In the Old Testament, fire was a symbol of the Lord’s presence and the instrument of His power, either in the way of approval or judgment. The Lord pre- incarnate Christ appeared in the burning bush to Moses in Exodus 3:2-5, which we call in theology, a theophany. Exodus 3:2 The angel of the LORD appeared to him in a blazing fire from the midst of a bush; and he looked, and behold, the bush was burning with fire, yet the bush was not consumed. (NASU)

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The Exodus generation was guided at night by a pillar of fire. Exodus 14:24 At the morning watch, the LORD looked down on the army of the Egyptians through the pillar of fire and cloud and brought the army of the Egyptians into confusion. (NASU) Fire was also equated with the Lord’s judgment. Numbers 11:1 Now the people became like those who complain of adversity in the hearing of the LORD; and when the LORD heard {it}, His anger was kindled, and the fire of the LORD burned among them and consumed {some} of the outskirts of the camp. 2 The people therefore cried out to Moses, and Moses prayed to the LORD and the fire died out. 3 So the name of that place was called Taberah, because the fire of the LORD burned among them. (NASU) God is compared to fire not only because of His perfect integrity but also on account of His anger towards sin. Hebrews 12:29 for our God is a consuming fire. (NASU) What does Fire produce? Light of course. Light enables us to see where we are going. In the same way that the pillar of fire provided light and guided the Exodus generation through the darkness of the desert so the Spirit provides light for the church age believer’s soul in order to guide him through the darkness of the cosmic system. When we sin, we are extinguishing the light that the Spirit provides in our soul when we are in fellowship . 1 John 1:5 Now, this is the proclamation, which we have heard issue forth from Him and we are imparting at this particular time for the benefit of all of you, namely that God (the Father) is light. In fact, there is absolutely no darkness inherent in Him, none. 6 If, any of us enters into making the claim that we have been experiencing fellowship with Him and yet we have been living in the darkness (of the cosmic system of Satan), then we do lie to ourselves and furthermore, we unequivocally do not obey the truth. 7 On the other hand, if any of us does at any time live in the light (in the presence of the Father by living according to the standards of His holiness) just as He Himself is in essence that light (holy), then, we do experience fellowship with one another (with the Father) and furthermore, the blood of Jesus, His Son does cause us to be purified from each and every sin. 8 If, any of us enters into making the claim that we have never possessed a sin nature, then, we do deceive ourselves and furthermore, the truth is unequivocally not in us. 9 If any of us does at any time confess our sins, then, He (God the Father) is faithful and just with the result that He forgives us our sins and purifies us from each and every wrongdoing. 10 If, any of us enters into making the claim that we have never sinned, then, we make Him out to be a liar and furthermore His Word is unequivocally not in us. 2:1 My little children, I am

2011 William E. Wenstrom, Jr. Bible Ministries 57 providing information in writing at this particular time concerning these things for the benefit of all of you in order that all of you might not enter into committing an act of sin. Now, if anyone does enter into committing an act of sin, then we possess as an Advocate with the Father, Jesus who is the righteous Christ. 2 Furthermore, He Himself is the propitiation with regards to our sins. In fact, He Himself is the propitiation not with regards to our sins only in contrast with the rest of unregenerate humanity, absolutely not, but also with regards to the entire world, without exception and without distinction. (My translation) Job 29:3 When His lamp shone upon my head by His light I walked through darkness (of the cosmic system). (NASU) Psalm 27:1 The Lord is my light and my salvation whom I will respect. (NASU) 1 Thessalonians 5:5 In fact, all of you are sons of light and son of the day. We are never of darkness or of night. So then we should never sleep as the rest but we should keep on being alert and keep on being sober-minded. (NASU) Not only are we depriving ourselves the guidance and direction of the Spirit when we sin but we are also hindering the Spirit’s work of manifesting the light of Christ in our physical bodies while we live in the midst of the darkness of the cosmic system of Satan. The light of Christ is the Person of Christ or more accurately, the character of Christ. When we are out of fellowship, the light of Christ, which refers to the character of the Person of Christ, cannot be manifested in our physical bodies. Remember what the Lord Jesus Christ said in John 8:12 Therefore, Jesus addressed them again, saying, “I am the light of the world. The one who keeps on obeying me (as a lifestyle) shall no never walk in the darkness, but will possess the light of life.” (My translation) The Spirit’s job during the church age is always to manifest the light of Christ through the body of Christ. The responsibility of us as members of the body of Christ is to manifest the Person of Christ. The Spirit enables us to, but this is hindered and brought to a complete stop when we sin and are out of fellowship. Paul exhorts the Roman believers to put on the armor of light. Romans 13:12 The night is almost gone, and the day is near. Therefore let us lay aside the deeds of darkness and put on the armor of light. (NASU) When we are filled or under the influence of the Spirit, we can discern the lies from the cosmic system of Satan. Ephesians 5:13 But all things become visible when they are exposed by the light, for everything that becomes visible is light. (NASU)

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So the church’s function as the body of Christ is to manifest the Person of Christ or in other words, the Light of Christ. This is why Paul desired that Christ would be manifested in his physical body in Philippians 1:21. Philippians 1:19 In fact, I know without a doubt that this (situation) will result for my benefit in (soul) prosperity through your supportive prayer by means of the Spirit of Jesus Christ. 20 According to my confident anticipation that I will be put to shame in nothing but with all courage, as always, even now, Christ will be glorified in my body whether by life or by death 21 because as far as I am concerned to keep on living is Christ and to have died is profit. (My translation) This is why Paul exhorts the Philippians in the following manner: Philippians 2:14 Keep on performing all activities without murmurs resulting from doubts 15 so that you might demonstrate yourselves to be uncensurable and uncontaminated, students of God (the Holy Spirit), virtuous in the midst of a corrupt and depraved generation. Among whom you yourselves keep on appearing as luminaries in the cosmos 16 by all of you continuing to exhibit the Word of life as a boast for me on the day of Christ because I have not run in vain, nor have I worked diligently in vain. (My translation) We know it is impossible for mortal man to extinguish the Holy Spirit of God so there must be a figure being employed here by the apostle Paul. The verb sbennumi is used in 1 Thessalonians 5:19 in a figurative or metaphorical sense of “hindering” the Spirit’s work in our lives. Webster’s New Universal Unabridged Dictionary lists the following definitions for the verb hinder: (1) To cause delay, interruption, or difficulty in; check, retard, hamper (2) To prevent from doing, acting, or happening (3) To be an obstacle or impediment. The verb “hinder” emphasizes causing harmful or annoying delay or interference with progress. When we sin and get out of fellowship, we are hindering the activity of the Spirit in our lives. What is that activity? Well we know one of His activities is to provide light for our souls meaning guidance and direction in doing the will of God as we live in the darkness of the cosmic system of Satan. The other activity that the Spirit is performing in our lives after salvation as we noted in Paul’s use of the figure of fire and light is that He produces Christ-like character in us. When we sin and get out of fellowship we are in effect hindering the Spirit’s work of manifesting the Light or the virtuous character of Christ in our physical bodies! Remember what Paul said in Galatians 4:19 My children, with whom I am again in labor until the character of Christ is formed in all of you. (NASU) The fruit of the Spirit is the production of Christ-like character.

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Galatians 5:22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no law. (NASU) Ephesians 5:9 (for the fruit of the Light {consists} in all goodness and righteousness and truth ). (NASU) Hebrews 12:11 All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness. (NASU) James 3:18 And the seed whose fruit is righteousness is sown in peace by those who make peace. (NASU) The Father is glorified when we develop more of the character of Christ in our lives. John 15:8 My Father is glorified by this, that you bear much fruit, and {so} prove to be My disciples. (NASU) When we sin and get of fellowship, this activity of the Spirit of fruit bearing is hindered or prevented from continuing.” If we paraphrase Webster’s definitions of the verb “hinder” and relate them to the Spirit’s work in our lives, we could say the following: (1) Sin causes a delay or an interruption of the Spirit’s work in producing Christ-like character in the believer. (2) Sin hampers the Spirit’s work of producing Christ-like character in the believer. (3) Sin prevents the Spirit from producing Christ-like character in the believer. (4) Sin is an obstacle or an impediment to the Spirit’s work of producing Christ-like character in the believer. (5) Sin causes harmful and annoying delay or interference to the Spirit’s work in producing Christ-like character in the believer. (6) Sin interferes with the progress of the Spirit’s work of producing Christ-like character in the believer. The negative particle me negates the verb sbennumi and is used to here to express a prohibition. Now the present imperative can express two different concepts: (1) Cessation of Activity in Progress: cessation of an act already in progress. (2) General Precept: Makes no comment about whether the action is going on or not. There is no indication throughout the entire epistle that the Thessalonians were already living in their old sin nature or committing this particular act of sin. There is no implication whatsoever. As in Ephesians 4:30, Paul is performing preventative maintenance by issuing this prohibition. Paul He is warning them ahead of time not to hinder the Spirit’s work in their lives. He is not implying that they were already involved in this sin of hindering the Holy Spirit but rather he is expressing a general precept. This is a customary present tense used to express habitual action. Paul does not want the Thessalonians to get into the habit of hindering the Spirit’s work in their lives.

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1 Thessalonians 5:19 Do not make it a habit of hindering the Spirit. (NASU) We are hindering the Spirit’s efforts to bring us to Christ-likeness when we sin and get out of fellowship. In hindering the Spirit the stress is upon rendering inoperative the various post-salvation functions of the Spirit. Post-Salvation Ministries of the Holy Spirit: (1) enabling power (Acts 1:8; Rm. 15:13, 19; Ga. 5:16; Eph. 3:16). (2) Mentorship or Guidance (Jn. 14:26, 15:26; 16:13-15; Rm. 8:14; 1 Co. 2:10-16). (3) Fellowship (2 Co. 13:14; Phlp. 2:1). All of these post-salvation ministries are essential in developing Christ-like character in our lives as believers. Quenching or more accurately hindering the Spirit looks at the effect of sin upon the Spirit but from the standpoint of His work that He is sent to perform in our lives. Philippians 1:6 And I am confident of this very same thing that He (God the Holy Spirit) who began a good work in all of you will completely finish it up to the day of Christ Jesus. (My translation) Philippians 2:12 Therefore, my virtuously loved ones, in the same manner that all of you have consistently obeyed, not only when in my presence, but now, much more in my absence, you yourselves keep on executing your own spiritual life by means of respect (for God) and with trembling. 13 Since God (the Holy Spirit) is the One producing in all of you not only the determination but also the (resultant) production for the attainment of the grace purpose (of God the Father in eternity past). (My translation) When we are quenching the Spirit, we are denying ourselves the Spirit’s omnipotence, which is essential in developing Christ-like character in us, which is the Father’s, will for our lives. Romans 15:13 Now may the God of hope fill you with all joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit. (NASU) Ephesians 3:14 For this reason I bow my knees before the Father, 15 from whom every family in heaven and on earth derives its name, 16 that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man. (NASU) This enabling power of the Spirit provides the believer with divine omnipotence necessary to do the Father’s will. Remember, a Perfect plan designed by a perfect God demands perfect power. When we are disobedient to the Word of God and thus sin, we render inoperative the power of the Spirit in our lives, which power is designed to enable us to do the Father’s will. What is the Father’s will? That we bear fruit which as we noted is developing the character of Christ in our lives.

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Quenching the Spirit not only deals with the rendering inoperative the omnipotence of the Spirit in our lives but also it refers to depriving ourselves of the mentorship of the Spirit. Romans 8:14 For all who are being led by the Spirit of God, these are sons of God. (NASU) John 16:13 “But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come.” (NASU) The mentorship of the Spirit deals with the post-salvation ministry of the Spirit where He guides and instructs the believer into doing the will of God. The Spirit teaches and guides the believer in doing the will of God through the communication of the Word of God. Quenching the Spirit also involves loss of fellowship with God. 2 Corinthians 13:14 The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all. (NASU) Philippians 2:1 Therefore, if...and there is, any encouragement in Christ, if...and there is, any motivation from divine-love, if...and there is, any fellowship through the Spirit, if...and there is, any compassionate affections. (My translation) The Holy Spirit provides us the opportunity to have fellowship with both the Father and the Son as well as Himself. He provides the access to this fellowship. When we sin we are denying ourselves fellowship with the Trinity. When we are hindering the Spirit we are conducting ourselves contrary to the will of the Father. Quenching the Spirit means that our thoughts, words and actions are contrary to the will of God. It means that we are obstructing the Spirit’s influence or work in our lives. We are not walking in agreement with the Spirit. We are working independently from Him. In the same way that grieving the Spirit prevents Him from influencing us so quenching or more accurately, hindering the Spirit does not permit the Spirit to influence our thoughts, words and actions. The Spirit is trying to conform our thoughts, words and actions to the image of His Son. The Spirit is able to produce Christ-like character in the believer when he is filled with the Spirit. The Greek word for “ fruit ” is the word karpos , which is in the singular. The “ fruit” of the Spirit is nine-fold. There are nine different manifestations of the Fruit of the Spirit and not nine “ fruits ” of the Spirit. God the Holy Spirit produces fruit in the believer. It is not the fruit of the believer, but the fruit of the Spirit.

Sensitivity to the Spirit’s Voice

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Now, conducting one’s life in submission to the Spirit not only demands the confession of sin when necessary to be restored to fellowship and maintaining that fellowship by bringing one’s thoughts into obedience to the Spirit but it also as we noted earlier demands being sensitive to the voice of the Spirit. Our fellowship with God is comprised of four-steps: (1) communication, which requires that we listen to God, (2) comprehension, which requires that we understand what God communicates, (3) confidence, which requires that we trust in what God communicates, and (4) change, which requires that we be transformed by what God communicates. Without this process of communication, there simply cannot be any real spiritual change in the life of man. As a result, God is deeply concerned with how well we listen, when we do listen. The Scriptures repeatedly emphasize the importance of listening. The specific clause “ hear the Word of the Lord ” occurs thirty-two times in the New International Version and twenty-eight times in the New American Standard Bible. The word “ hear ” or phrase “ listen O Israel ” are found six times in the NIV and the NASB. Meanwhile, the word “ listen ” is found three-hundred-and-thirty-one times in the Bible and often refers to listening to the Lord. “ Hear ” is found three- hundred-and-forty-seven times and again refers to hearing God’s Word. We also find a number of phrases like “ incline your ear ” or “ give ear ” or “ pay or give attention ” and similar expressions used in various ways to encourage man to listen intently to God. In the New Testament, the Lord warns us to carefully consider what we hear (Mark 4:24) and how we hear (Luke 8:18). The phrase “ today, if you hear his voice ” is found three times in Hebrews and once in the Old Testament (Heb 3:7, 15; 4:7; Psa 95:7). Seven times, once in each of the letters to the seven churches in Revelation 2 and 3 we read, “ He who has an ear, let him hear what the Spirit says to the Churches .” In Mark 4:9, the Lord warned, “He who has ears to hear, let him hear ,” and again in verse 23 He says, “ if anyone has ears to hear, let him hear .” It is also very significant that one of the titles of the Son of God is the Greek term logos , which refers to some form of communication. It means “speech, word, saying, discourse” and, as the Logos , Jesus Christ is the living Word of God to man. Of Him, Moses wrote the following in Deuteronomy 18:15, The LORD your God will raise up for you a prophet like me from among your own brothers. You must listen to him. (NASU) Not only is there a call to listen carefully to the Lord, but there is a warning about listening to the wrong voices or influences in the world (1 Jo 4:1-6). 1 John 4:1 Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. (NASU)

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The point is simple, God has much to say to us, and, because He is all knowing and sovereign, it is critical that we listen carefully. But, as individuals with an old Adamic sin nature, even as sinners who have been redeemed, we are ever so prone to be distracted and drawn away with other things, even with good things. The Bible is our index and guide to all the ways God communicates. If we are going to listen to God the Holy Spirit and discern His voice, we must learn the ways God speaks to us. It can be through a pastor-teacher, by a believer in personal exhortation or encouragement, through songs or music, through books, tapes, film, etc. Nevertheless, the primary method God chooses to speak to us, which is foundational to all other ways He communicates in the Church-Age, is through the local assembly, when the Church assembles for the hearing of the Word. Other things may be involved—prayer, singing, praise, and the Lord’s Table—but at the center is the proclamation of the Word (2 The 2:13; 1 Ti 4:11, 13; 2 Ti 4:1-4), which is most important. One of God’s primary ministries is to communicate the Word, the completed canon of Scripture, through God the Holy Spirit, as He is the author of the Scriptures (2 Pet. 1:20-21). 2 Peter 1:20 But know this first of all, that no prophecy of Scripture is a matter of one's own interpretation, 21 for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God. (NASU) Since the end of temporary, foundational, and miraculous gifts, God does not give special or new revelation through miracles, prophesies, or predictions, but through the Scriptures, which serves as our guide for belief and practice. This is the reason God gives us the Holy Spirit, to help us listen, comprehend truth, worship the Lord, and be transformed by the Word. The Holy Spirit is the agent who makes the Word of God understandable. The Holy Spirit is the resident teacher or mentor whom the Father sends, through the Son, to indwell every New Testament believer as God’s special anointing (John 14:16-20, 26; 15:26; 16:7-16; 1 Co 2:10-16; 2 Co 13:14; Gal 5:5, 16-25; Eph 3:16-19; 5:18; 1 Jo 2:20-27). 1 John 2:20 But you have an anointing from the Holy One, and you all know. (NASU) The Bible is full of illustrations of how God speaks through people, communicating His love, mercy, and grace. Whether in the form of encouragement, example, or rebuke, we should be conscious of the believers around us, understanding that God, who desires to speak with us, can direct what they say or do towards us. A few passages should illustrate this point. 1 Thessalonians 5:11 Therefore encourage one another and build up one another, just as you also are doing. (NASU)

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Proverbs 27:17 Iron sharpens iron, so one man sharpens another. (NASU) John 13:34 “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.” (NASU) Ephesians 5:19 speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord. (NASU) Proverbs 27:5 Better is open rebuke than love that is concealed. 6 Faithful are the wounds of a friend, but deceitful are the kisses of an enemy. (NASU) 1 Timothy 5:1 Do not sharply rebuke an older man, but rather appeal to him as a father, to the younger men as brothers, 2 the older women as mothers, and the younger women as sisters, in all purity. (NASU) Ephesians 6:4 Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord. (NASU) Galatians 6:1 Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted. 2 Bear one another's burdens, and thereby fulfill the law of Christ. (NASU) Listening to God the Holy Spirit in prayer demands that we are spiritually prepared to listen. Learning of any kind, especially in spiritual matters, involves active participation and concentration. God is very concerned with how we listen and worship. He is concerned with our mental attitude and spiritual state when we approach Him in prayer, not to mention when we study His Word. It is very simple to go through the motions of religious activity and deceive ourselves as James warns us in James 1:22-25. James 1:22 But prove yourselves doers of the word, and not merely hearers who delude themselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; 24 for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. 25 But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does. (NASU) James warns us about the difference between superficial and substantial listening. He counsels us in this passage to be mindful that we do not approach God unprepared, passive, or uninvolved. We need the kind of active listening that is diligent and eager to understand and respond to God’s Word. Only then, may truth so touch the heart that it initiates change, not by our own strength, but by the power of the indwelling Spirit of God. 1 Timothy 4:15 Take pains with these things; be absorbed in them, so that your progress may be evident to all. (NASU) It is easy to be absent in prayer, mentally and spiritually. We can play at prayer and do a kind of “nod to God” routine, making it physically appear that we are

2011 William E. Wenstrom, Jr. Bible Ministries 65 engaging in an intimate conversation with God, but, in actuality, are absent. The result of playing these prayer games is that we do not ever come close to truly hearing the voice of God because we remove our hearts from the Lord. This does not mean we are required to feel emotion or some sort of sentiment when we pray; it only means that we should pray in a focused and prepared manner, taking into account everything we say. Ecclesiastes 5:1 Guard your steps as you go to the house of God and draw near to listen rather than to offer the sacrifice of fools; for they do not know they are doing evil. 2 Do not be hasty in word or impulsive in thought to bring up a matter in the presence of God. For God is in heaven and you are on the earth; therefore let your words be few. (NASU) Isaiah 29:13 Then the Lord said, “Because this people draw near with their words and honor Me with their lip service, but they remove their hearts far from Me, and their reverence for Me consists of tradition learned by rote.” (NASU) Ezekiel 33:31 They come to you as people come, and sit before you as My people and hear your words, but they do not do them, for they do the lustful desires expressed by their mouth, and their heart goes after their gain. 32 Behold, you are to them like a sensual song by one who has a beautiful voice and plays well on an instrument; for they hear your words but they do not practice them. (NASU) A believer becomes a passive listener when he is unprepared physically, mentally, and spiritually to enter into pray and hear the Word of God. This generation is notorious for mental laziness. We have forgotten how to think and stay actively involved in the listening process. So, how can we actively listen and avoid becoming passive and lazy? We need to concentrate, search, probe, question, think, interact, respond, and apply. God does not want pious, passive spectators, but involved listeners when praying and listening to the Word of God. 1 Corinthians 2:10 For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God. 11 For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God. 12 Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God, 13 which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words. 14 But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.

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15 But he who is spiritual appraises all things, yet he himself is appraised by no one. (NASU) The word “ appraises ” is the verb anakrino , which describes a lawyer in careful, diligent judicial investigation, who carefully thinks, actively searches, compares, and probes to get at the truth. In this context, the phrase “ he who is spiritual ” is the adjective pneumatikos and refers to a person who is in fellowship with God and, therefore, Spirit-influenced, who has grown spiritually, and who is also somewhat spiritually mature [note the contrast in 1 Co 3:1 to “ infants in Christ ”]. In such a person, with an active heart and mind, the Holy Spirit is free to work. Such a person is able to search, probe, compare, and apply God’s Word effectively. 1 Corinthians 2:16 For WHO HAS KNOWN THE MIND OF THE LORD, THAT HE WILL INSTRUCT HIM? But we have the mind of Christ. 3:1 And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ. 2 I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able, 3 for you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men? (NASU) Since God communicates the Word through the ministry of the Holy Spirit, we must be properly adjusted or in the right relationship to this divine mentor and teacher who indwells us. We must be conscious of our total dependence upon the Holy Spirit, our mentor, for insight to God’s Word. However, the believer who is out of fellowship will not and in fact, cannot effectively listen to God’s message. This type of believer is apathetic and cannot understand or respond to the things of God while under a condition of known sin in his life. In 1 Corinthians 3:3, the Scriptures teach of other attitudes that make us unprepared and unworthy to approach God in prayer. Bad attitudes, such as envy, jealousy, resentment, pride, unbelief, self-centeredness, indifference, apathy, or preoccupation with other forms of sin grieve the Spirit (Eph 4:30) and, undoubtedly, hinder much of His ministry in teaching and making the things of Christ understandable (1 Thess. 5:19). Therefore, for the soulish ( psuchikos ) believer, the Holy Spirit’s ministry changes from leading and teaching to convicting a believer of his condition. What can we do to prepare our hearts to hear what the Lord seeks to reveal to us in prayer or in Bible class? We must examine ourselves first. The purpose of such self-examination is to confess any known sin to the Father and be restored to fellowship. The Father restores the believer to fellowship based upon the merits of Christ and His death on the cross. 1 Corinthians 11:27 Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of

2011 William E. Wenstrom, Jr. Bible Ministries 67 the Lord. 28 But a man must examine himself, and in so doing he is to eat of the bread and drink of the cup. 29 For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly. 30 For this reason many among you are weak and sick, and a number sleep. 31 But if we judged ourselves rightly, we would not be judged. 32 But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world. (NASU) Not only should we examine the sin in our lives, but we should also do some soul searching for the purpose of seeing our motives, our sources of trust, our sources of security, and ourselves as we really are. This should be done prior to personal study or prayer to prepare our hearts for hearing God, then should be maintained throughout our personal study and prayer, when the Spirit of God brings conviction or as our thoughts seek to intrude, distract, and hinder us from listening (Ps. 119:18; 139:23-24; 1 Cor. 11:28f). People often arrive at church upset or frazzled because of something that happened at home or on the way to church. People sometimes preoccupy themselves with friends and forget the reason they came to church in the first place. Once they sit down, they do not consider the condition of their heart, or their need to secure spiritual focus and be sure the Spirit controls them. While people cannot see our hearts, God can, and He rejects worship from hearts that are removed from Him (Isa 29:13). To truly listen to God the Holy Spirit in prayer and in the study the Word of God, we must be both spiritually and physically prepared. Certainly, without spiritual preparation, the best physical preparation in the world accomplishes little, but we too often overlook the need to be physically prepared in prayer. The physical conditions of where you pray should be free of any distractions that might hinder your ability to concentrate. In addition, your own physical condition may become an obstacle in prayer. For instance, if you wait until midnight to pray, there is a good chance you will fall asleep. Being tired does not excuse poor praying habits. This pertains to the worship service as well. If late night outings are causing you to be unprepared on Sunday morning to worship, you should re-evaluate your priorities. Likewise, if anything physically, or spiritually, causes you to be unprepared for prayer or worship and hinders your communication with God, then those things need to be done away with. Preparation for worship starts at home, even the night before, by getting the little distractions out of the way. Get to bed early, get the kids’ clothes ready, and plan breakfast. For many families, getting to church becomes a frantic experience with Mom and Dad looking for socks and trying to feed Johnny. When the details get out of control, no one is prepared to listen to God.

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Preparation can also include something as simple as having the children visit the restroom before service. The bottom line is listening to the Spirit is no small issue. If we are not prepared to listen, then we are merely playing church and withholding our hearts from the Lord. Our activities for God then become an experiment in futility. Passive, uninvolved listening to the Spirit is inadequate and judged by God as futile religiosity. Believers are always to be on the alert, therefore, in prayer and in worship. Lethargic, half-hearted listening just does not cut it with God, nor will it result in spiritual deliverance. When you pray or read or study the Word, put everything else aside and concentrate on what the Holy Spirit desires to communicate to you. Give Him your undivided attention. Think, I should pray on a consistent basis, I should pray in a place with minimal distraction, I should listen carefully, I should interpret accurately, I should read and meditate out loud and take notes and ask questions, I should apply doctrine in my life, for these are the kinds of things that make me an active participant. Acts 17:11 Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily, to see whether these things were so. (NASU) The reference to nobility in Acts 17:11 is ascribed to the Berean Jews who, in contrast with the Jews in Thessalonica, were teachable, open, and wise. They listened attentively as active participants and tested Paul’s teaching against the Scriptures with a noble and biblical attitude. They realized the authority for truth is the Word and, therefore, sought to set aside their own prejudices so God’s Word could speak for itself. The principle to be learned is that, when we pray or worship, God desires that we be Berean-like listeners, attentive and teachable, searching and probing the Scriptures for ourselves.

Romans 8:5-6

In Romans 8:5-6, Paul describes the mechanics of obeying the command in Ephesians 5:18 to be filled with the Spirit and emphasizes the importance of the believer thinking properly in submission to the Spirit rather than the sin nature. In Romans 8:5, Paul teaches that those Christians who are in submission to the sin nature, occupy their minds with the desires of the sin nature whereas those who are in submission to the Spirit occupy their minds with desires of the Spirit. Romans 8:5 For you see those who at any time exist in the state of being in submission to the flesh are, as an eternal spiritual truth, preoccupied with the things produced by the flesh. However, those in submission to the Spirit, the things produced by the Spirit. (My translation)

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Paul in Romans 8:6 teaches that the mind-set produced by the sin nature is temporal spiritual death, i.e. loss of fellowship with God whereas the mind-set produced by the Spirit is life, i.e. experiencing eternal life and peace. Romans 8:6 In fact, the mind-set produced by the flesh is, as an eternal spiritual truth temporal spiritual death. However, the mind-set produced by the Spirit is, as an eternal spiritual truth life as well as peace. (My translation) In Romans 8:5-6, Paul taught that when the believer is preoccupied in his or her thinking with the godly desires produced by the Spirit, which would produces in them a mind-set, which gives them the capacity to obey the Law, then they are under the influence of the Spirit or filled with the Spirit. Paul teaches in Romans 8:5-6 that the believer whose mental attitude is produced by the sin nature as a result of being preoccupied with the desires produced by the sin nature will experience loss of fellowship with God. While on the other hand, the believer whose mental attitude is produced by the Spirit as a result of being preoccupied with the desires produced by the Spirit will experience eternal life and peace and thus fellowship with God. Paul in Romans 8:5-6 is in effect, describing how to be filled with the Spirit, which is commanded of the believer in Ephesians 5:18. Ephesians 5:18 And do not permit yourselves to get into the habit of being drunk with wine because that is non-sensical behavior, but rather permit yourselves on a habitual basis to be influenced by means of the Spirit. (My translation) This obedience to the Spirit also constitutes obeying the command to let the Word of Christ richly dwell in your soul. Colossians 3:16 Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. (NASU) This obedience enables the Spirit to reproduce the character of Christ in the believer. Galatians 5:22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no law. (NASU) In Romans 12:1, the apostle Paul appealed to his Christian readers in Rome on the basis of the merciful acts of the Father on their behalf to offer their bodies as a sacrifice-alive, holy, extremely pleasing to the Father, which their reasonable service to the Father. Romans 12:1, Therefore, I appeal to each and every one of you spiritual brothers and sisters on the basis of the merciful acts produced by God the Father to offer your bodies as a sacrifice-alive, holy, extremely pleasing and

2011 William E. Wenstrom, Jr. Bible Ministries 70 beneficial to God the Father, which is your reasonable service. (My translation) Then, in Romans 12:2, Paul prohibited his Christian readers in Rome from being conformed to the standards of the cosmic system of Satan. Romans 12:2a Consequently, do not conform your behavior in accordance with the standards of this age. (My translation) He then issued a command on the heels of this prohibition to be transformed in their character into the image of Christ by the renewing of their minds. He teaches that this transformation of the believer’s character into the image of Christ by renovating their mind accomplishes what the Father intended in that it provides the believer the capacity to discern what the will of God is with regards to any situation. Romans 12:2b On the contrary, permit yourselves to be transformed by renovating your mind in order that each and every one of you may discern what is, as an eternal spiritual truth, God the Father’s will, that which is good as well as extremely pleasing and in addition perfect. (My translation) In Romans 12:3, Paul forbid his readers from thinking more highly of themselves than they were obligated to think. Romans 12:3a In fact, by means of the spiritual gift, which was assigned to me for the benefit of myself and others I say for the benefit of each and every person, namely those who are at this particular time living among all of you not to think more highly of oneself than what one is, as an eternal spiritual truth, obligated to think. (My translation) In contrast to this he commanded that they think properly about themselves, which is accomplished by obeying the command in Romans 12:2 to renovate one’s mind. Thinking properly about themselves would be consistent with the objective standard that the Father distributed to each believer by which they can accurately and objectively form an opinion of themselves, namely justifying faith. Romans 12:3b On the contrary, make it a habit to think so that you think properly about yourselves consistent with the objective standard God the Father distributed to each and every person without exception for their benefit, namely justifying faith. (My translation) This renovation of the believer’s manner of thinking is referred to in Romans 8:5-6 and is called submission to the Spirit. This renovation of the believer’s manner of thinking is referred to in Romans 8:5-6 and is called submission to the Spirit. Romans 8:1 Therefore, there is now, as an eternal spiritual truth, never any condemnation, none whatsoever for the benefit of those in union with Christ who is Jesus. 2 Because, the life-giving Spirit’s authoritative power, by means of (the death and resurrection of) Christ, who is Jesus, has set you free

2011 William E. Wenstrom, Jr. Bible Ministries 71 from the sin nature’s authoritative power as well as spiritual death’s. 3 Because with reference to the Law’s inability in which it was always powerless through the flesh, God the Father accomplished by sending His own Son in the likeness of sinful flesh. In fact, with regards to the sin nature, He (the Father) executed the sin nature by means of His (Son’s) human nature. 4 In order that the Law’s righteous requirement would be fulfilled in us, those of us who are not, as an eternal spiritual truth, conducting our lives in submission to the flesh but rather in submission to the Spirit. (My translation) “Righteous requirement ” is the noun dikaioma , which means, “righteous requirement” and refers to perfect obedience, which the Law requires (See Galatians 3:10-12). “Who are not conducting our lives ” is composed of the negative particle me (may), “ not ” and the verb peripateo , “ who are conducting our lives .” The verb peripateo is used in a figurative sense for the believer’s conduct or the manner in which he or she lives their life. It is used in relation to both the sin nature and the Spirit in order to contrast the Christian conducting his life according to the sin nature with that of the Spirit. The negative particle me is used to negate the idea of the verb peripateo and denies the idea that the righteous requirement of the Law is fulfilled in an experiential sense in those Christians who conduct their lives according to the sin nature. “In submission to the flesh ” is composed of the preposition kata , “ according to ” and the noun sarx , “ the flesh .” In Romans 8:4, the noun sarx refers to the sin nature from the perspective of its location in the Christian, which is how the word was used in Romans 6:19, 7:5, 18, 25 and 8:3. “In submission to the Spirit ” is composed of the preposition kata , “ according to ” and the noun pneuma , “ the Spirit .” The noun pneuma refers to the Holy Spirit. The root meaning of kata is “down,” which in our present context suggests submission to authority. The preposition kata is employed with the accusative form of the noun sarx , “ flesh ” and the noun pneuma , “ Spirit ” denoting conformity or submission to a particular authority. Therefore, Paul is saying with this preposition that the righteous requirement of the Law is being fulfilled experientially in those Christians who are not conducting their lives “in submission to” the sin nature but “in submission to” the Spirit. Now, it is important to understand that it is possible for a Christian to have his life governed by his sin nature in an “experiential” sense. Evidence that a Christian’s life is being governed by the old sin nature in an experiential sense is that he is out of fellowship with God. He is grieving, quenching or lying to the Spirit, which is why there are commands in the Word of God prohibiting such sins.

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Ephesians 4:30 Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. (NASU) 1 Thessalonians 5:19 Do not quench the Spirit. (NASU) Acts 5:3 But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back some of the price of the land?” (NASU) The Christian who is not walking by the Spirit is not obeying the voice of the Spirit, which is heard through the communication of the Word of God (Hebrews 3:7-11). In Galatians 5:19-21, Paul lists the different manifestations of a Christian being governed by the old sin nature, which indicate he is not walking in submission to the Spirit. The unbeliever perpetually is governed by the Spirit whereas a Christian can immediately stop being governed by the sin nature by confessing his sins to the Father according to 1 John 1:9 and then maintaining that fellowship through obedience to the voice of the Spirit, which is heard in the Word of God. 1 John 1:9 If any of us does confess our sins, then, He [God the Father] is faithful and just with the result that He forgives us our sins and He purifies us from each and every wrongdoing. (My translation) 2 Corinthians 10:3 For though we walk in the flesh, we do not war according to the flesh, 4 for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. 5 We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ. (NASU) Ephesians 5:18 And do not get drunk with wine, for that is dissipation, but be filled with the Spirit. (NASU) Colossians 3:16 Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. (NASU) The only way an unbeliever can stop being governed by the sin nature is to accept by faith Jesus Christ as their Savior. Therefore, Paul is saying in Romans 8:4 to the Christians in Rome that the Father’s purpose for sacrificing His Son on the Cross was so that the righteous requirement of the Law would be fulfilled in Christians experientially. Specifically, it would be fulfilled in those Christians who are not conducting their lives in submission to the sin nature but rather in submission to the Spirit. The Scriptures teach that the believer is to walk or live his life on earth by faith in the Word of God and not by sight. 2 Corinthians 5:7 for we walk by faith, not by sight. (NASU)

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Just as the Christian received the Lord Jesus as his Savior by exercising faith in Him for eternal salvation, so after salvation he is to live by the same principle of faith (Compare Ephesians 2:8-9 with Colossians 2:5-7). In the book of Ephesians, Paul discusses the believer’s conduct quite a bit (Ephesians 4:1-3; 17-5:2). Like, the apostle Paul, the apostle John also addresses the conduct of believers (1 John 1:5:2-2). Conducting one’s life in submission to the Spirit not only demands the confession of sin when necessary to be restored to fellowship and maintaining that fellowship by bringing one’s thoughts into obedience to the Spirit but it also demands being sensitive to the voice of the Spirit. How does one identify the voice of the Spirit? How can we be sure what we hear is from God? First, God would never tell you to get involved in any activity or relationship that is inconsistent with the teaching of His Word. Second, if it conflicts with human viewpoint, it is probably from God. Third, it would be against God’s divine character and nature to tell you to do anything that gratifies the old Adamic sin nature. Fourth, if it challenges your faith, it may be designed to build a stronger relationship with Him. Lastly, if it involves risk, God often times call us to be courageous. Our fellowship with God is comprised of four-steps: (1) communication, which requires that we listen to God the Holy Spirit, (2) comprehension, which requires that we understand what the Spirit communicates, (3) confidence, which requires that we trust in what the Spirit communicates, and (4) change, which requires that we be transformed by what the Spirit communicates. Without this process of communication, there simply cannot be any real spiritual change in the life of man. As a result, God is deeply concerned with how well we listen, when we do listen. Romans 8:5 For you see those who at any time exist in the state of being in submission to the flesh are, as an eternal spiritual truth, preoccupied with the things produced by the flesh. However, those in submission to the Spirit, the things produced by the Spirit. (My translation) “For you see ” is the “explanatory” use of the conjunction gar , which introduces a first in a series of statements contained in Romans 8:5-8 that “explain” the appositional clause at the end of Romans 8:4, “who do not conduct their lives in submission to the flesh but in submission to the Spirit .” “Those who at any time exist in the state of being in submission to the flesh ” refers to those Christians who at any time exist in the state of being in submission to the sin nature. “Are, as an eternal spiritual truth, preoccupied with ” is the verb phroneo , which means, “to be preoccupied with” the desires of the sin nature in the sense of

2011 William E. Wenstrom, Jr. Bible Ministries 74 concentrating and having one’s thought patterns focused upon the desires of the sin nature to the exclusion of the will of God or what God desires. To be “preoccupied” means to be “completely engrossed in thought, absorbed.” In Romans 8:5, the verb phroneo is used in relation to both the sin nature and the Spirit. In relation to the sin nature, it means to be “preoccupied with” the desires of the sin nature to the exclusion of the will of God. In Romans 8:5, when used in relation to the Spirit, phroneo means to be “preoccupied with” the desires of the Spirit. Paul used it in a similar fashion in Colossians 3:2 where he commanded the Colossian believers to be “preoccupied with” the things above and not on the things that are on the earth meaning be occupied with your position in Christ where you are seated at the right hand of God (cf. Colossians 3:1). Colossians 3:2 Set your mind on the things above, not on the things that are on earth. (NASU) Therefore, in Romans 8:5, the verb phroneo means, “to be preoccupied with” and is used in relation to both the desires of the sin nature and the desires of the Spirit. “The things ” is the definite article ho , which refers to the “desires” or in other words, the various lust patterns of the flesh, i.e. the indwelling Adamic sin nature. It refers not only to sexual lust but also power lust, approbation lust, social lust, monetary lust, materialism lust, inordinate ambition resulting in inordinate competition, revenge lust, criminal lust, chemical lust, crusader lust, and pleasure lust. At the heart of such lusts is the desire to live independently of the will of God. Paul could have used the word epithumia as he did in Romans 1:24 and 6:12 to denote these various lust patterns or desires of the sin nature. Instead, he simply employs the substantive use of the definite article since he wants the reader to focus on the conflict that takes place in them between the sin nature and the Spirit rather these various lust patterns or desires. Galatians 5:24 Now those who belong to Christ Jesus have crucified the flesh with its passions and desires . (NASU) 1 Peter 2:11 Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul. (NASU) “Produced by the flesh ” is the noun sarx , which refers to the sin nature from the perspective of its location in the Christian. The noun sarx functions as a “genitive of production” meaning that these “things ,” i.e. “desires,” or “various lust patterns” are “produced” by the sin nature. So Paul is saying in Romans 8:5 that those Christians who are submitting to the sin nature are preoccupied with the desires “produced by” the sin nature and which wage war against the Christian’s soul and new nature.

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“Those in submission to the Spirit, the things produced by the Spirit ” refers to those Christians who at any time exist in the state of being in submission to the Spirit. A Christian who is living in submission to the Spirit is submitting to the desires of the Spirit and is appropriating by faith through the power of the Spirit the teaching in Romans 6 that he has been crucified with Christ, died with Christ and has been raised with Christ. A Christian who is preoccupied with his position in Christ will be preoccupied with the desires of the Spirit. Paul is teaching an absolute in Romans 8:5 in the sense that the Christian who is preoccupied with his position in Christ, will not sin but if he is preoccupied with the desires of the sin nature, he will sin. “The things produced by the Spirit ” is the definite article ho , which refers to the Spirit producing in the believer the desire to minister to the body of Christ, to experience fellowship, to learn and apply the Word of God, to pray, to worship God, to witness and grow to spiritual maturity and become like Christ. So Paul is saying in Romans 8:5 that those Christians who are submitting to the Spirit are preoccupied with the desires produced by the Spirit. The Spirit desires that the Christian take part in ministering to the body of Christ, experience fellowship, learn and apply the Word of God, pray, worship God, witness and grow to spiritual maturity and become like Christ. The Holy Spirit “produces” these desires in the believer. Therefore, He “produces” in the believer the desire to minister to the body of Christ, to experience fellowship, to learn and apply the Word of God, to pray, to worship God, to witness and grow to spiritual maturity and become like Christ. After the Christian has been declared justified through faith in Christ, the Spirit not only produces these desires in the Christian but He also empowers the Christian to fulfill these godly desires through various ministries on their behalf that are designed to conform him into the image of Christ. Romans 8:6 In fact, the mind-set produced by the flesh is, as an eternal spiritual truth temporal spiritual death. However, the mind-set produced by the Spirit is, as an eternal spiritual truth life as well as peace. (My translation) “In fact ” is the “emphatic” or “intensifying” use of the post-positive conjunction gar , which introduces a statement that advances upon Paul’s statement in Romans 8:5 and intensifies it. In Romans 8:5, Paul teaches that those Christians who are in submission to the sin nature, occupy their minds with the desires of the sin nature whereas those who are in submission to the Spirit occupied their minds with desires of the Spirit. Now, in Romans 8:6, Paul’s statement advances upon his statement in verse 5 and intensifies what it means to be in submission to the sin nature and what it means to be in submission to the Spirit as a Christian. In verse 5, he taught that the result of submitting to the sin nature is the occupation of one’s mind with the sinful

2011 William E. Wenstrom, Jr. Bible Ministries 76 desires produced by the sin nature whereas in contrast to this he teaches that the result of submitting to the Spirit is the occupation of one’s mind with the godly desires produced by the Spirit. Now, in verse 6, he is going to advance upon this statement in verse 5 and intensify it in the sense that he is going to present the ultimate result of submitting to the sin nature in contrast with that of submitting to the Spirit. “The mind-set ” is the noun phronema (frovnhma ) (fron-ay-mah), refers to the Christian’s “mind-set” or “state of mind” or “mental attitude” and is used in relation to both the sin nature and the Spirit. “Produced by the flesh ” is the noun sarx (savrc ) (sarx), which refers to the sin nature from the perspective of its location in the Christian. The noun sarx functions as a “genitive of production” meaning that this “mind- set” or “state of mind” is “produced” by the sin nature. It is produced by the sin nature because Paul taught in Romans 8:5 that those Christians submitting to the sin nature are preoccupied in their thinking with the desires produced by the sin nature. Therefore, the mind-set “produced by” the sin nature is the direct result of the Christian being preoccupied with the desires produced by the sin nature, which culminates in a loss of fellowship with God. “Temporal spiritual death ” is the noun thanatos , which refers to “temporal spiritual death” or in other words, “loss of fellowship” with God. As we noted in detail, Paul is speaking in the context of the Christian’s sanctification. Therefore, since “real spiritual death” is used exclusively for the unbeliever and “temporal spiritual death” is used exclusively of the Christian, the latter is being referred to here by Paul in Romans 8:6. “Temporal spiritual death” or “loss of fellowship” with God takes place when the believer commits mental, verbal or overt acts of sin as a result of obeying the desires of the sin nature. “However ” is the “adversative” use of the conjunction de , which introduces a statement that presents a contrast with Paul’s statement that the mind-set produced by the sin nature is as an eternal spiritual truth, temporal spiritual death. “The mind-set ” is the noun phronema , which once again means, “mind set” but this time it is used in relation to the Spirit, which functions as a genitive of production indicating that this mind-set is “produced by” the Spirit. “Produced by the Spirit ” is the noun pneuma , which refers to the Holy Spirit. The noun pneuma functions as a “genitive of production” meaning that this “mind- set” or “state of mind” is “produced” by the Spirit. It is produced by the sin nature because Paul taught in Romans 8:5 that those Christians submitting to the Spirit are preoccupied in their thinking with the desires produced by the Spirit. Therefore, the mind-set “produced by” the Spirit is the direct result of the Christian being

2011 William E. Wenstrom, Jr. Bible Ministries 77 preoccupied with the desires produced by Spirit, which results in experiencing eternal life and the peace of God. “Life ” is the noun zoe , which refers to experiencing eternal life when the believer possesses a mind-set produced by the Spirit that is the direct result of being preoccupied with the desires of the Spirit. “Peace ” is the noun eirene , which refers to experiencing the permanent and eternal peace treaty that God established between Himself and the justified sinner through the death of His Son and became their personal possession forever, the moment they were declared justified by Him through faith in Christ. Therefore, in Romans 8:6, the noun eirene refers to the peace of God that the believer can experience by having a mind-set produced by the Spirit as a result of being preoccupied with the desires produced by the Spirit. These desires would include fellowship, learning and applying the Word of God, executing the Father’s will, unity, serving, and praying. Therefore, we can see from Paul’s statements here in Romans 8:5-6 and that experiencing fellowship with God and losing that fellowship is based upon the believer’s mental attitude. The believer whose mental attitude is produced by the sin nature as a result of being preoccupied with the desires produced by the sin nature will experience loss of fellowship with God. While on the other hand, the believer whose mental attitude is produced by the Spirit as a result of being preoccupied with the desires produced by the Spirit will experience eternal life and peace and thus fellowship with God.

Christ-like Character and the Believer’s Mind-Set

The performance of good works that are pleasing to God and the development of Christ-like character begins with the way we think, conforming our thoughts to the mind of Christ. Proverbs 23:7 For as he thinks within himself, so he is. (NASU) This renovation of the believer’s thought process is experiencing fellowship with God. This renovation of the believer’s thought process, which constitutes fellowship, is maintained by bringing one’s thoughts into obedience to the teaching of Jesus Christ. This constitutes obeying the commands of Ephesians 5:18 to be influenced by means of the Spirit and Colossians 3:16 to let the Word of Christ richly dwell in your soul. The commands are synonymous, since each bears the same results: fellowship with the Father. They are also synonymous because they both produce the results. Also, they are synonymous with each other because the Spirit inspires the Scriptures (2 Peter 1:20-21) and gives understanding to them (John 16:13-16).

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Ephesians 5:18 And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, 19 speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; 20 always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father 21 and be subject to one another in the fear of Christ. (NASU) Colossians 3:16 Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. (NASU) The Christians cannot “walk” according to the Spirit if he is not “filled” with the Spirit. The filling has to do with the mental attitude of the believer whereas walking has to do with his conduct. This is indicated by meaning of the verb pleroo in Ephesians 5:18 translated “ filling ,” which we will note. The believer cannot walk by the Spirit unless he is filled with the Spirit. They are two sides of the same coin. “Walking” according to the Spirit has to do with the believer’s conduct, i.e. his words and actions whereas the “filling” of the Spirit has to do with the believer’s mental attitude. Since one’s mental attitude will determine one’s words and actions, we can infer that the walking by the Spirit is contingent upon being filled with the Spirit. “Filled ” in Ephesians 5:18 is in the passive voice while “walk ” in Galatians 5:16 is in the active voice. The idea of “ filled ” meaning “influence” and the passive voice suggest the concept of submission to the Spirit. The believer is to volitionally continue to release control of his life to the Spirit. He is allowed to take control and make Christ at home in the believer’s life (Eph. 3:16-17). In the filling of the Spirit we give up the right to run our lives, thus we submit to His authority. The filling of the Spirit is very much parallel with Romans 6:12- 13. The active voice plus the basic meaning of the word “ walk ” places stress on actively choosing to conduct oneself by trusting in the Spirit. Both, the filling and walking by the Spirit are two sides of the same coin, and each has a different focus. Bringing one’s thoughts into obedience to Christ is being “filled” or more accurately “influenced” by the Spirit whereas “walking” according to the Spirit is the conduct that flows from this influence. Therefore, obedience to the Word of God will result in both being filled with the Spirit and walking according to the Spirit since obedience is essential to both. Therefore, after confessing our sins, we are to obey the Word of God and, in particular, we are commanded to bring our thoughts into obedience to Christ, which constitutes obeying the commands to be filled with the Spirit (Eph 5:18) and to let the Word of Christ richly dwell in our souls (Col 3:16). Both will result in us experiencing fellowship with God.

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The commands, “ be filled by means of the Spirit ” and “ let the Word of Christ richly dwell within you ,” are synonymous because the Holy Spirit speaks to the believer through the communication of the Word of God regarding the Father’s character and nature, will, provision for doing His will, and consequences for not doing His will (Rev 2:7, 11, 17, 29).

Good Works

“Good works ” refers to actions performed by the believer after their conversion while in fellowship with God and are produced by the Holy Spirit when they are obedient to the will of the Father, which is revealed by the Spirit in the Word of God. “Good works ” are divine good, which is the production of Christ-like character in the believer who is obedient to the Holy Spirit who reveals the Father’s will through the Word of God. Christ-like character is called in Scripture “ fruit of the Spirit, the fruit of righteousness, fruit of the Light, fruit .” Fruit bearing is the production of good works or divine good, which is Christ- like character. The production of good works is the result of the believer being obedient to the Word of God which in turn enables the Holy Spirit to reproduce the character of Christ in the believer which will be rewarded at the Bema Seat Evaluation of the Church (John 15:1-8; Rom. 1:13; 6:22; Gal. 5:22; Eph. 5:9; Phil. 1:11; 4:17; Heb. 12:11; James 3:17-18). These good works have eternal value and are indestructible and will be rewarded at the Bema Seat Evaluation of the church that will be conducted immediately after the rapture (resurrection) of the church, which is imminent. The quality of the believer's works will be tested at the Bema Seat Evaluation to see if they have any eternal value, whether worthless or divine good (1 Cor. 3:11-14). 2 Corinthians 5:9 Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him. 10 For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad. (NASU) The Word of God is the means by which we produce good works. 2 Timothy 3:16 All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness 17 so that the man of God may be adequate, equipped for every good work. (NASU) Throughout the New Testament and especially in the Pastoral Epistles, believers are exhorted to perform good works through the ministry of the Holy Spirit.

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Matthew 5:16 “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.” (NASU) Ephesians 2:10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. (NASU) Colossians 1:9 For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding 10 so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God. 11 strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously. 12 giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light. (NASU) 1 Timothy 6:17 Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. 18 Instruct them to do good, to be rich in good works, to be generous and ready to share, 19 storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed. (NASU) Titus 2:7 in all things show yourself to be an example of good deeds, with purity in doctrine, dignified, 8 sound in speech which is beyond reproach, so that the opponent will be put to shame, having nothing bad to say about us. 11 For the grace of God has appeared, bringing salvation to all men. 12 instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, 13 looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus 14 who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds. 15 These things speak and exhort and reprove with all authority. Let no one disregard you. (NASU) Titus 3:1 Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good deed. (NASU) Titus 3:8 This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God will be careful to engage in good deeds. These things are good and profitable for men. (NASU) Titus 3:14 Our people must also learn to engage in good deeds to meet pressing needs, so that they will not be unfruitful. (NASU) Hebrews 10:23 Let us hold fast the confession of our hope without wavering, for He who promised is faithful 24 and let us consider how to

2011 William E. Wenstrom, Jr. Bible Ministries 81 stimulate one another to love and good deeds, 25 not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near. (NASU) Hebrews 13:20 Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord 21 equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen. (NASU) 1 Peter 2:12 Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God in the day of visitation. (NASU)

Marker of Means With A Causal Idea

In 1 Timothy 2:10, the genitive form of the noun ergon is the object of the preposition dia , which functions as a marker of means indicating that “ good works ” or “ actions that are divine good of intrinsic quality and character ” are the instrument by which the Christian women in Ephesus were to clothe themselves. The apostle Paul uses ergon in the genitive case rather than in the dative case to denote means since the former is closer to a causal idea than the latter. He wishes to emphasize actions that are divine good of intrinsic quality and character are not only “the means by which” the Christian women in Ephesus were to adorn themselves but also they are the “cause” or “reason” for doing so. In other words, they are the basis for living and not being occupied with their outward beauty. We will translate the preposition “ by means of .”

Good Works Are Appropriate For Christian Women To Clothe Themselves With

1 Timothy 2:10 but rather by means of good works, as is proper for women making a claim to godliness. (NASU) “As is proper for women making a claim to godliness ” is composed of the nominative neuter singular form of the relative pronoun hos () (oce), “ as ” and the third person singular present active indicative form of the verb prepo (ω ) (prep-owe), “ is proper ” and the dative feminine plural form of the noun gune ( ) (yee-nee), “ for women ” and the dative feminine plural present middle participle form of the verb epangellomai (ι ) (ep-ahn-yellow-meh), “making a claim to ” and the accusative feminine singular form of the noun theosebeia (ι ) (thay-owe-sev-ee-ah), “ godliness .”

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Relative Pronoun Hos

The antecedent of the relative pronoun hos is omitted and does not follow the basic rules of agreement. However, the context indicates that the word is referring to the expression ω , “ divine good works of intrinsic quality and character .” The neuter gender of hos agrees with the neuter gender of ergon but the number does not with the former in the singular and the latter in the plural. The word is a nominative subject meaning that it is performing the action of the verb prepo, “ is proper .” Therefore, the relative pronoun hos refers to divine good works of intrinsic quality and character which is proper for women to clothe themselves with who profess reverence for God. We will translate hos , “ what .”

Prepo

In classical Greek, the verb prepo is used to describe something as being fit, suitable to, or worthy of. It may point to something that is clearly seen or heard. It can also mean “be very much like” or “clearly resemble” someone or something (Liddell-Scott, page 1461). In the papyri it describes a wife whose conduct “becomes” the married life (Moulton-Milligan, page 534). The term appears only 10 times in the Septuagint where all the canonical occurrences of the word appear in the Psalms. In these texts, each reference is to God. It is “fitting” that God is praised by His people (33:1 [LXX 32:1]), holiness “becomes” or “befits” the Lord’s temple (LXX 92:5). The idea of “fitting, appropriate” or “suitable” are found in the non-canonical texts. The verb occurs only 7 times in the New Testament. In Matthew 3:15, Jesus used the word of it being “appropriate” that He would be baptized by John the Baptizer. Paul uses the word when questioning the Corinthians as to whether or not it was “fitting” for a Christian women to have covering on her head (1 Corinthians 11:13). He uses it again in Ephesians 5:3 of the sins of the flesh not being “fitting” or “appropriate” for a Christian to commit. In Titus 2:1, Paul uses the word when writing to Titus telling him to speak as is “fitting” for sound doctrine. The term is found in Hebrews 2:10 where it was “fitting” for the Father to perfect His Son through suffering undeservedly. It occurs in Hebrew 7:26 where it denotes that it was “fitting” for the Christian to have a high priest who is holy. In 1 Timothy 2:10, the verb prepo is used of the good works that the Christian women in Ephesus were to adorn themselves with and means “to be appropriate, to be fitting, to be proper.” It indicates that good works are “fitting” or “appropriate” for a Christian woman who professes to reverence God. The present tense of the verb is a “gnomic” used of a general timeless fact indicating an eternal spiritual truth or spiritual axiom. This indicates that adorning

2011 William E. Wenstrom, Jr. Bible Ministries 83 oneself by means of good works is “as an eternal spiritual truth” proper for Christian women who profess reverence for God. The active voice of the verb is “stative” indicating that the subject exists in the state indicated by the verb. The subject is clothing oneself with good works. This indicates that clothing oneself with good works “exists in the state of being” proper for Christian women who profess reverence for God. The indicative mood is “declarative” presenting this Pauline assertion as a non-contingent or unqualified statement. We will translate prepo , “ is, as an eternal spiritual truth proper .”

Gune in 1 Timothy 2:10

As in 1 Timothy 2:9, the noun gune in 1 Timothy 2:10 means, “woman” or “female” as opposed or in contrast to men or a male. It refers to the Christian women in Ephesus without reference to their marital status. The noun gune functions as a dative of advantage meaning that it is to the advantage of Christian women to clothe themselves by means of good works. We will translate the noun gune , “ for the benefit of women .”

Epangellomai

The verb epangellomai is a compound word that is composed of the preposition epi that intensifies the meaning of the verb angello , “to announce, report, declare,” thus the word literally means, “to announce with certainty as to what one will do.” In classical Greek this verb has a variety of meanings but its primary one is “to declare” or “to make known.” Approximately 400 B.C. Thucydides, the great Greek historian, used the word in a military sense meaning to order mobilization of an army. During that time, Plato employed it with reference to declaring war (Liddell and Scott, page 602). By the Hellenistic period, epangello dropped out of Koine Greek and was replaced by epangellomai . In the papyri the word is used often of a promise to pay money or to make a donation. Many inscriptions from this period reveal that the term was used of a promise of a gift to a new emperor (Moulton-Milligan, page 227). Epangellomai appears only 4 times in the Septuagint because of its negative association with broken promises (Proverbs 13:12). However, the word employs the papyri usage in the Septuagint of a promise of money (Esther 4:7). The verb appears only 15 times in the Greek New Testament and is used in two basic senses: (1) To promise (2) To profess. Like the Septuagint and papyri, epangellomai is used in Mark 14:11 of promised money such as in the case of Judas betraying Jesus for 30 pieces of silver. However, the word is primarily used in the Greek New Testament of God’s

2011 William E. Wenstrom, Jr. Bible Ministries 84 promises to man (Acts 7:5; Romans 4:21; Hebrews 6:13). In 2 Peter 2:19, it is used of a false or broken promise. In Romans 4:21, the verb epangellomai is used of God and means, “To announce with certainty as to what one will do, to announce with certainty what one will do in the future.” The word denotes that God announced to Abraham the certainty that He fulfill His promise of a child. Paul uses the word in 1 Timothy 6:21 of those who professed false doctrine and had departed from the faith. Greek-English of the New Testament Based on Semantic Domains lists the following meanings for the verb epangellomai : (1) To announce with certainty as to what one will do’ – ‘promise’ (33.286) (2) To announce something openly and emphatically – ‘to assert, to profess’ (33.219). The Analytical Greek Lexicon Revised list the following, “To declare, announce; middle, to promise, undertake” (page 133). The New Thayer’s Greek-English Lexicon: (1) To announce (2) To promise (page 227). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) to declare to do someth. with implication of obligation to carry out what is stated, promise, offer (a) of human promises and offers promise someth. to someone (PTebt. 58, 32 [III b.c.]; 1 Macc 11:28; 2 Macc 4:8) εε Hs 5, 2, 7 2 Pt 2:19 ε GJs 7:1.—Of the Sybil ηε Hv 3, 2, 3. W. dat. and inf. foll. (cp. Polyb. 1, 46, 4; PTebt 411, 9; 3 Macc 1:4; Jos., C. Ap. 1, 57). ηε they promised to give him money Mk 14:11 (cp. 2 Macc 4:27). (b) of God: promise (2 Macc 2:18; 3 Macc 2:10; PsSol) someth. Ro 4:21; Tit 1:2; ITr 11:2; (Sb 7172, 27f. [217 b.c.] ηε [the gods] ) Hv 5:7; Dg 10:2. ω Js 1:12; cp. 2:5 ( ηε w. attraction of the relative= .). ηεη ApcPt Rainer 11. ω AcPl Ha 8, 14. ε , . what he himself has promised us 1J 2:25 ( ε , . as Esth 4:7. Cp. also Diod S 15, 6, 5 ηε ε ); cp. Ac 7:17 v.l.; Hv 1, 3, 4 (s. Joly ad loc. on the punctuation); Hs 1:7. W. inf. foll. (Jos., Ant. 3, 23; Just. A I, 40, 7) Ac 7:5; 2 Cl 11:6; Hv 3, 1, 2. W. foll. 1 Cl 32:2. W. ω foll. Hb 12:26. Abs. (the abs. use also PPetr I, 29, 12 [III b.c.]) make a promise Hb 6:13. God is described as εε 10:23; 11:11 (a Phrygian ins [IGR IV, 766] calls aspirants for a city office, who make all kinds of promises, εε ; Larfeld I 494).—Of faith ε Hm 9:10.—Pass. (Just., D. 106, 3 ηεη … ) , ε the offspring for whom the promise was intended Gal 3:19. ηε ωε promised gifts 1 Cl 35:4. (2) to claim to be well- accomplished in someth., profess, lay claim to, give oneself out as an expert in someth. w. acc. (X., Mem. 1, 2, 7 . ε , Hell. 3, 4, 3 ; Diog. L.,

2011 William E. Wenstrom, Jr. Bible Ministries 85 prooem. 12 ; Lucian, Vit. Auct. 7 . η ; Philo, Virt. 54 ε εε ; Tat. 23, 2; 36, 1; 42, 1) εε devotion 1 Ti 2:10. 6:21. IEph 14:2; here also w. inf. foll. (cp. Wsd 2:13 ε ε) ε .—M-M. TW. (Page 356) Analytical Lexicon of the Greek New Testament: (1) as a divine or human declaration, offering to do something (make a) promise, offer (JA 1.12); (2) as what one is asserting about himself profess, lay claim to (1T 2.10).” (Page 235) In 1 Timothy 2:10, the verb epangellomai is used by Paul and means “to profess” in the sense of what one asserts about oneself. It is used of the Christian women in Ephesus who “profess” to have reverence for God. The apostle is saying that performing good works is proper for the benefit of women who professes reverence for God. The present tense of the verb is a customary present used to signal an ongoing state indicating that performing good works is proper for the benefit of women “existing in the state of” professing reverence for God. The middle voice is an intensive middle focusing attention on the subject. The subject here is the Christian women in Ephesus performing good works. Thus, the middle voice emphasizes that performing good works is proper for a women professing reverence for God. The participle form of the verb is a substantive participle speaking of what Christian women do, namely profess reverence for God. Therefore, we will translate epangellomai , “ professing .”

Theosebeia

The noun theosebeia means “reverence for God” and is found in the writings of Xenophon and Plato. It occurs 7 times in the Septuagint, 2 of which are canonical (Genesis 20:11; Job 28:28). It is found only once in the New Testament, here in 1 Timothy 2:10 where it means “reverence for God.” It is related to eusebeia , “godliness,” which appeared in 1 Timothy 2:2. In 1 Timothy 2:2, the noun eusebeia refers to conduct that honors God because it is based upon an accurate knowledge of His character, ways and will. It also denotes that this conduct honors God because it is in obedience to His commands and prohibitions and is empowered by His Spirit. This conduct expresses one’s reverence for God and is thus an act of worshipping Him. Therefore, the noun eusebeia means “godliness” and denotes an attitude and resultant conduct that honors God and is an act of worshipping Him. This attitude and resultant conduct honors God and is an act of worshipping because it is produced by the power of the Holy Spirit and is based upon an accurate knowledge of His character, will, and ways. It is based upon faith in His Word resulting in obedience to His commands and prohibitions by the power of the Holy Spirit.

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Therefore, eusebeia is the worship of God through one’s conduct that is based upon knowledge of and faith in the Word of God resulting in obedience to God’s Word, which reveals His character, ways and will. The attitude of the Christian must be based upon knowledge of and faith in God’s Word. This will result in conduct that is in obedience to God and therefore honors God and is an act of worshipping Him. Eusebeia refers to proper Christian attitude and conduct that is produced by the Holy Spirit as a result of exercising faith in the Word of God resulting in obedience to the Word of God. Therefore, the word speaks of the Christian experiencing their sanctification and their deliverance from the sin nature, Satan and his cosmic system. It is thinking according to God’s Word and conducting one’s life according to God’s Word, which reveals God’s will, character and nature and ways. So eusebeia means “godliness” in the sense that by the power of the Holy Spirit the Christian is conforming their thinking and conduct according to the Father’s will, which is revealed by the Holy Spirit in the Word of God. It means that the Christian is conforming their attitude and conduct to the will of the Father as a result of faith in the Spirit’s teaching in the Word of God resulting in obedience to the Father’s will. The Christian’s faith in the Word of God appropriates the power of the Holy Spirit resulting in conformity of their attitude and conduct to the will of the Father, which is revealed by the Spirit in the Word of God. This constitutes worshipping God. In 1 Timothy 2:10, the noun theosebeia means “reverence for God” and refers to conduct that reverences God and speaks of worshipping God. It functions as an accusative direct object meaning that it is receiving the action of the verb epangellomai . There are four English words, “reverence,” “respect,” “awe,” and “wonder,” which express the concept of worshipping God. Webster’s New Universal Unabridged Dictionary defines the noun “reverence”: “A feeling or attitude of deep respect tinged with awe; veneration.” Therefore, paraphrasing this definition and applying it to our passage here in 1 Timothy 2:10, we can say that performing good works is proper for Christian women professing reverence for God in the sense of possessing an attitude of deep respect and awe for Him. Webster’s New Universal Unabridged Dictionary defines the noun “respect”: “esteem for or a sense of the worth or excellence of a person, a personal quality or trait, or something considered as a manifestation of a personal quality or trait.” Thus, we can say that performing good works is proper for Christian women professing reverence for God in the sense that it demonstrates their esteem of the excellence of His person as manifested through His personal qualities or attributes

2011 William E. Wenstrom, Jr. Bible Ministries 87 such as love, faithfulness, mercy, compassion, justice, righteousness, truth, omnipotence, omnipresence, omniscience, immutability, and sovereignty. Webster’s New Universal Unabridged Dictionary defines the noun “awe”: “an overwhelming feeling of reverence, admiration, fear, etc. produced by that which is grand, sublime, extremely powerful or the like.” Thus, we can say that performing good works is proper for Christian women professing reverence for God in the sense of possessing an overwhelming feeling of reverence, admiration for the Lord. Webster’s New Universal Unabridged Dictionary defines the noun “wonder”: “to be filled with admiration, amazement or awe; marvel.” Performing good works is proper for Christian women professing reverence for God in the sense that it demonstrates their admiration, amazement and awe in response to God. Warren Wiersbe defines worship, “Worship is the believer’s response of all that they are –mind, emotions, will and body-to what God is and says and does. This response has its mystical side in subjective experience and its practical side in objective obedience to God’s revealed will. Worship is a loving response that’s balanced by the fear of the Lord, and it is a deepening response as the believer comes to know God better” (Real Worship, 26). If we paraphrase Wiersbe’s definition, we could say the following: Christian performing good works is the response in their mind, emotion, and body to God as He is revealed by the Spirit in the pages of Scripture. Psalm 2:11, “Worship the LORD with reverence and rejoice with trembling.” (NASU) Psalm 95:6, “Come, let us worship and bow down, let us kneel before the LORD our Maker. 7 For He is our God, and we are the people of His pasture and the sheep of His hand.” (NASU) Worship is the act of paying honor and reverence to Him and affection for Him and flows from love and where there is little love, there is little worship. It is the loving ascription of praise to the Lord in gratitude and appreciation for who and what He is, both in Himself and in His ways and in His work on the Cross for us. It is the bowing of the soul and spirit in deep humility and reverence before the Lord. Psalm 29:2, “Ascribe to the LORD the glory due to His name; Worship the LORD in holy array.” (NASU) The Church’s destiny is to worship the Lord, as revealed in Revelation 4-5. Revelation 4:8, “And the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, ‘HOLY, HOLY, HOLY IS THE LORD GOD, THE ALMIGHTY, WHO WAS AND WHO IS AND WHO IS TO COME.’ 9 And when the living creatures give glory and honor and thanks to Him who sits on the throne, to

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Him who lives forever and ever, 10 the twenty-four elders will fall down before Him who sits on the throne, and will worship Him who lives forever and ever, and will cast their crowns before the throne, saying, 11 ‘Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created.’” (NASU) Revelation 5:11, “Then I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, 12 saying with a loud voice, ‘Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing.’ 13 And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, to Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever. 14 And the four living creatures kept saying, ‘Amen.’ And the elders fell down and worshiped.” (NASU)

Translation of 1 Timothy 2:10

1 Timothy 2:10 But rather what is, as an eternal spiritual truth proper for the benefit of women professing reverence for God-by means of divine good works of intrinsic quality and character. (My translation)

Summary of 1 Timothy 2:10

The apostle Paul’s statement in verse 10 stands in direct contrast with the idea of the Christian women in Ephesus dressing themselves with extravagant hairstyles as well as gold or pearls or extravagantly expensive clothing. Here in verse 10, he wants these women to being occupied with performing good works as is proper for women who profess reverence for God. Therefore, Paul is emphatically contrasting the idea of the women in the Christian community at Ephesus being occupied with performing good works that are pleasing to the Lord rather than with their outward appearance. It is emphatically contrasting the idea of these women performing good works with immodest attire. He is emphasizing what the priority of these women should be. 1 Timothy 2:10 emphasizes with the Christian women in Ephesus what their number one priority should be, namely being occupied with obeying the Lord and pleasing Him, which has eternal ramifications, namely rewards. The apostle Paul wants the Christian women in Ephesus to stand in direct contrast with the “new” or

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“emancipated” or “liberated” woman that was being manifested in the Empire especially in the East. “What ” refers to the expression ω , “ divine good works of intrinsic quality and character .” “Is, as an eternal spiritual truth proper ” is the verb prepo which is used of the good works that the Christian women in Ephesus were to adorn themselves with and means “to be appropriate, to be fitting, to be proper.” It indicates that good works are “fitting” or “appropriate” for a Christian woman who professes to reverence God. “Women ” refers to the Christian women in Ephesus without reference to their marital status. “Professing ” is the verb epangellomai which is used of the Christian women in Ephesus who “profess” to have reverence for God. The apostle is saying that performing good works is proper for the benefit of women professing reverence for God. “Reverence for God ” is the noun theosebeia which refers to conduct that reverences God and speaks of worshipping God. It says that performing good works is proper for Christian women professing reverence for God in the sense of possessing an attitude of deep respect and awe for Him. “By means of divine good works of intrinsic quality and character ” indicates that “ good works that are divine good of intrinsic quality and character ” are the instrument by which the Christian women in Ephesus were to clothe themselves. It emphasizes that these actions that are divine good of intrinsic quality and character are not only “the means by which” the Christian women in Ephesus were to adorn themselves but also they are the “cause” or “reason” for doing so. In other words, they are the basis for living and not being occupied with their outward beauty. “Works ” is the noun ergon , which refers to actions performed by the Christian women in Ephesus while in fellowship with God and are produced by the Holy Spirit when they exercise faith in the Word of God, which results in obedience to the will of the Father, which is revealed by the Spirit in the Word of God. “Divine good of intrinsic quality and character ” is the adjective agathos which describes these actions as good in the sense that they are divine in quality and character because they are in accordance with the Father’s will. They are in accordance with the Father’s will because they are the result of these women being influenced by the Spirit. The Christian is filled with or influenced by the Spirit when they bring their thoughts into obedience to the teaching of the Spirit, which is heard through the communication of the Word of God. Therefore, these works that Paul wants these Christian women in Ephesus to perform are divine in quality and

2011 William E. Wenstrom, Jr. Bible Ministries 90 character because the teaching of the Spirit as recorded in the Word is the basis for these actions. Agathos describes these works or actions as being intrinsically valuable, intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent because they are based upon and motivated by the teaching of the Spirit in the Word of God. Therefore, Paul in 1 Timothy 2:10 wants these Christian women in Ephesus to be occupied with performing actions that benefit the body of Christ and the Father and the Son in that they promote faith in the gospel. He implicitly wants them to be filled with or more accurately influenced by the Spirit which he commands the Ephesian to be in Ephesian 5:18. Failure to be filled with the Spirit or influenced by means of the Spirit results in a failure to perform actions that are divine good in quality and character since they are the result of being influenced by means of the Spirit.

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