1 Timothy on Authority and Order

1 Timothy: on Authorities and order

St. Paul divides the question of authorities into three categories:

A. Ecclesiastical – church authorities

B. Civil – kings, rulers, and government

C. Relational – realm of family and labor

Since the prime purpose for the Epistle is to direct a young minister in his church activities (1 Timothy 3:15), we will start with ecclesiastical authorities.

We can identify three areas of interest:

(1) Criteria for the office.

(2) Their relationship to the laity – the members of the church.

And (3) expected relationship of church members toward the authorities.

In the 1 Epistle to Timothy, we have 2 offices identified and 3 offices mentioned. The identified ones: “bishops” (3:1-7) and “deacons” (3:7-13). While St. Paul also mentions “elders” (4:14; 5:17), the criteria for elders are given in Epistle to Titus (Titus 1:5-9).

(2) The apostle presents a 4-part matrix for the church membership:

It is a basic square from age and gender:

Older men (5:1a)	Older women (5:2a) a subgroup: widows (5:3-16)
Younger men (5:1b)	Younger women (5:2b)

Interesting to see the attention St. Paul draws to the widows. He divides them into two categories: truly widows (no husband, no children/grandchildren), and a widow that should be taken care of by her children and/or grandchildren. It looks like widows got some support from the church and the apostle gives an outline for a godly use of financial resources, which are always limited (5:9-16).

There is also another sub-group – the rich (6:17-19). The fact of their financial blessing doesn’t give them additional rights or privileges in the church, at the same time the riches given to them are from God to enjoy, be thankful, and ready to share.

Now to the treatment of the “clergy.” In this epistle St. Paul points out only two things: “salary” (5:17-18) and respect (4:12-15; 5:19).

Civil authorities. Unlike ecclesiastical authorities, the civil ones were not for “election” in the Ancient World. Therefore, St. Paul does not provide a list criterion for them. He simple draws out the basics for our/Christian attitude toward them – regardless of their creed.

He begins with identifying Jesus as the King of the universe and God (1:15-17). This gives the foundation for the proper respect to those whom God in His ultimate wisdom placed to the positions of civil authority. Please note that the civil authorities in the times of the apostle were not friendly toward the Church. His archenemies are the Jews who did not recognized Jesus as the Messiah. They were the instigators of the riots in Ephesus and Jerusalem. At the same time, Roman authorities were happy to follow their lead until St. Paul would present the fact of his Roman citizenship acquired by birth (Acts 22:28). Same thing happened during Jesus’ trial. He was not a Roman citizen, but when Pilate attempted to save Him, Jewish authorities twisted his arm, which resulted in crucifixion (John 19:12). Therefore, prayer to God for civil powers is not an act of surrender and a usage of the last reserve. Au contraire, we submit our petitions about the “local” or earthly authorities to the ultimate Authority – God, showing our trust in Him (2:1-3).

Relational aspects of life order. St. Paul identifies at least 3 pair: husbands and wives (2:8-15); servants and masters (6:1-2); rich people in the church (6:17-19). The relationships in all three pairs are based on Creation order of responsibilities toward God, the other, and oneself. For example, a woman should learn quietly, following the original example of Eve before the Fall. Men are responsible for teaching (see the criteria in 3:1-7). At the same time, it is the women (St. Mary in particular) who gave birth to Messiah, bringing salvation into the world (2:15).

 

Romans: Faith and Powers

Faith and powers

Text: Romans 13:1-7

Structure:

a. 13:1, authorities are from God

 b. 13:2, resistance

  c. 13:3a, rules are a cause of fear for evil

   d. 13:3b, do you wish to have no fear?

    e. 13:3c, do what is good

    e’, 13:4a, servants of God for your good

   d’. 13:4b, if you do evil, be afraid

  c’. 13:4c, wrath on evildoers

 b’. 13:5, to be subject

a’. 13:6-7, authorities are from God

 

Commentaries:

This is a very uneasy subject. There are two extremes: (1) to see the authorities as the projections of God. (2) to submit to authorities as long as they are “godly,” while the level of godliness is identified by us.

St. Paul presents a middle/balanced view, as usual. To begin with, we need to note that he writes to a congregation in Rome. So, what authorities ruled the capital of the Empire at that time? Ceasar, and he considered himself a “half-deity.” Julius Caesar was deified postmortem in 42 BC by the Senate. This gave a strong precedent for all the subsequent emperors to be recognized as gods. And yet, the apostle takes the authority of the Caesar as instituted by God – he appeals to the authority of Caesar in his defense trial.

Reflecting on this passage in discussing the question of church and civil authorities, the Augsburg Confession says: For civil government deals with other things than the Gospel does. Civil rulers do not defend minds, but bodies and bodily things against obvious injuries. They restrain people with the sword and physical punishment in order to preserve civil justice and peace (AC XXVIII:11).      

Even though, apparently (see 2 Timothy 4:6-8), he was not satisfied 5)with the imperial court ruling of his case, he never encourages “peaceful” protests – he directs our attention to the things that are above (Colossians 3:1-2).

While we walk our earthly lives, we are to be subjects of earthly powers that God placed above us – be it an emperor, monarch, president, etc. We are to obey not only fearing the wrath of God but for our own consciousness (Romans 13:5).

He even goes into a question of taxation – we ARE to pay them, taxes to whom taxes are owed (Romans 13:6-7). In this way St. Paul resembles what our LORD Jesus taught, see an attempt to entangle Jesus in His own words concerning taxes (Matthew 22:15-22).

The rule of authorities also goes to the point of capital punishment. It is not a popular idea in our world, but the apostle reflecting on possible disobedience of the citizens says that the civil servant does not bear the sword in vain (Romans 13:4). Swords in the Ancient World were not used for spanking… Sword was and is a lethal weapon that should not be treated lightly. This gives a great responsibility to the government – for sure, it can be abused. That’s why the civil justice went a long way from Ancient forms to the currant ones, being based on Biblical principles.         

Greater Chronicles

Greater Chronicles   

Title: Greater Chronicles combines 1 and 2 Chronicles, Ezra, and Nehemiah. Ezra and Nehemiah traditionally were written on a same scroll. 1-2 Chronicles are “attached” to Ezra-Nehemiah through repetition 2 Chr. 36:22-23 and Ez. 1:1-3. 

Structure:

Genealogy, pre-exilic (1 Chr. 1 – 9), Dorsey, p. 146 (improved)

A. 1:1 – 2:2, non-tribe unit: Israel’s past 

 B. 2:3 – 4:43, Royal tribe of Judah and Simeon, cp. Judges 1:1-3

  C. 5. Transjordan tribes: Reuben, Gad, and ½-Manasseh 

   D. 6, Tribe of Levi

  C’. 7, Cisjordan: Issachar, Benjamin, Naphtali, ½-Manasseh, Ephraim, Asher     
 B’. 8, Royal tribe: Benjamin

A’. 9, non-tribe unit: Israel’s present; Judah (3-6), Benjamin (7-9), Priests (10-13), Levites (14-34).   

Then 9:35-44, genealogy of King Saul to lead to another unit.

 

Jordan’s lectures at BTS (Biblical Theological Seminary, St. Petersburg, Russia):

	A. Apostacy	B. Battling – Wars	C. Cult – Temple
I	1 Chr. 10, Saul	1 Chr. 11 – 29, David	2 Chr. 1 – 9, Solomon
II	2 Chr. 10 – 12, Rehoboam	2 Chr. 13, Abijah	2 Chr. 14 – 16, Asa,  17 – 20, Jehoshaphat
III	2Chr. 21 – 22, Jehoram, Ahaziah, Athaliah	2 Chr. 23, Jehoidah	2 Chr. 24:1-16, Joash
IV	2 Chr. 24:17-27, Joash	2 Chr. 25, Amaziah	2 Chr. 26 – 27, Uzziah, Jotham
V	2 Chr. 28:1-4, Ahaz	2 Chr. 28:5-27, Ahaz	2Chr. 29–32, Hezekiah
VI	2 Chr. 33:1-9, Manasseh	2 Chr. 33:10-20, Manasseh	2 Chr. 33:21 – 35:27, Amon, Josiah
VII	2 Chr. 36:1-21, Jehoahaz, Jehoiakim, Jehoiachin, Zedekiah	2 Chr. 36:22 – Ez. 3:13, Cyrus	Ez. 4 – Neh. 12, Darius, Artaxerxes

VIII: Neh. 13 tells the apostacy and spiritual battle in many areas of life. But the chapter ends with final cleansing done by Nehemiah (13:30-31).

Date of writing: Even though 1-2 Chronicles begin with the creation/Adamic genealogy (1 Chr.1:1), it is done to bring a post-exilic hearer “up to date” with the lineage of remnants who came back to Jerusalem/Judea. Therefore, the book should’ve been completed around the time of reconstruction of the Temple and erection of the Walls of Jerusalem. There are some studies of chronology of the period. I agree with the James B. Jordan’s one which puts the end of the book to 489 BC (cp. James B. Jordan, The Handwriting on the Wall, pp. 629-648).          

Reflection in other parts of the Bible:

For the understanding of the Greater Chronicles is important to be familiar with the structure of the sanctuary (Exodus 25–31). Overall, Greater Chronicles put a much heavier accent on the cult/worship. That’s why we have a longer story of the moving of ark of the Covenant under David (cp.  2 Sam. 6 vs. 1 Chr. 13–16).

The author builds up on the familiarity of his listeners and readers with the accounts of the same events from the 1-2 Samuel, 1-2 Kings, and other parts of the Bible (cp. 1 Chr. 4 and Judges 1).

The book gives answers to some chronological questions raised by NT narrative (cp. Ez. 6:15-16 vs. John 10:22; 2 Chr. 24:20-21 vs. Matt. 23:34-35).

Lutheran teaching: Two important teachings of the Lutheran church are supported by the passages from the book. First, the idolatry shall be overthrown by God. It is a lesson from the past that carries out into the present and the future. Our God is not going to tolerate anything or anyone who attempts to take His place in the life of the people (LC I:35).

Second, the theology of rest. Dr. Martin Luther in his Large Catechism says: “people must have holidays.” Then he continues, based on Nehemiah 8: “special function of this day of rest should be the ministry of the Word for the young and the mass of common people (LC I:86).   

Memory verses:  

2 Chronicles 7:13-14 – When I shut up the heavens so that there is no rain, or command the locust to devour the land, or send pestilence among my people, if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land. 

Overview of the Bible: Book of Jeremiah

Book of Jeremiah   

Title: Jeremiah – whom YHWH has appointed

Date of writing and narrative: From 626 to 586 BC, from Josiah to Zedekiah   

Structure: Dorsey, p. 244

a. 1 – 12, oracles against Judah: coming disaster from the north

  b. 13 – 20, Judah’s exile and suffering predicted

    c. 21 – 29, dated messages of judgement

      d’. 30 – 33, messages of future hope (undated)

    c’. 34 – 35, dated messages of judgement

  b’. 36 – 45, Judah’s fall and exile

a’. 46 – 51, OAN (oracles against the nations): Coming disaster from the north

Main themes:

The judgement begins from the Temple (cp, 7:4). Sanctuary.

Social Justice according to the Law of God (ch. 34). Society.

Oracles Against the Nations (OAN) (chapters 46 – 51). Nations.

Main Characters: Jeremiah, Baruch, Josiah, Jehoiakim, Zedekiah.

Reflection in other parts of the Bible:

Suffering servant – Jeremiah as a first reflection on the Isaiah’s prophesy. We have 5 “confessions” of Jeremiah: 11:18 – 12:6; 15:10-21; 17:14-18; 18:18-23; 20:7-18. Also, he goes to prison (20:2), and hears the death threats (26:7-9). At the end he is vindicated by Nebuchadnezzar (39:11-12).

We need the Book of Deuteronomy to reflect upon the Social Justise theme. Therefore, to pay attention to the chronology, cp. 4 Kg. 22.

Jesus instituting the Sacrament of the Altar (Mt. 26:26-29), refers to it as the New Covenant – new covenant that was promised through Jeremiah, see Memory verse.  

Lutheran teaching: We will begin with the passage from Jeremiah 17:9. The Book of Concord uses it twice: first time in the Augsburg Confession (XXV:8) speaking of enumeration of the sins during Private Confession. The second time it is brought up in the article about Free Will (FC, SD, II:17).  

Time and time again the Book of Concord returns to the Justification by grace through faith. One of the most fundamental Biblical passages to support our justification by the righteousness of Christ is Jer. 23:6 (see memory verse).    

Also, the Lutheran Confessions use 31:33 in the discussion on “Love and Fulfilling of the Law” (Apology, V (III): 2, 97) saying that “we are to keep the Law when we have been justified by faith” (Ap, V (III): 3).

Lutheran hymnody:

LSB 530 – No Temple now, No Gift of Price

LSB 645 – Built on the Rock

Relevancy of the Book:

The Book of Jeremiah teaches us a few important lessons. First, the futility of trust in the objects, even sacred objects like the Temple. If the building is not filled with the Divine worship, it turns into an idol- the one that is not able to deliver through the storm of life.

Second, Jeremiah was a godly prophet, living and preaching in accordance with the Word of God (sometimes even delivering the dictated messages). Regardless of his godly status his message was rejected over and over again – we can not always evaluate the results of the ministry by the numbers of the followers.

Book of Jeremiah points toward the coming of the Messiah and institution of the New Covenant. This Covenant was completed to us in the sacrifice of the Lord Jesus, and now is given to us as a memorial service in the Sacrament of the Altar.       

Memory verses:  

23:5-6: Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The LORD is our righteousness.’ 

31:31, Behold the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah.

Overview of the Bible: Psalms

 Psalms  

Title: Psalms - from Greek, usually translated as “instrumental music”. Hebrew – Tehilim – praises (though more than 30% of psalms are the psalms of sorrow and distress).    

Date of writing: goes between 1450 BC to 586-536 BC

Authors: from Moses to David, sons of Korah, Asaph and others   

Structure: Five books

Book I: 1 – 41 [41:13] (9+10 and 32+33) = 39 total = 22+17

Book II: 42 – 72 [72:18-19, 20] (42+43) = 29 total = 12+17

Book III: 73 – 89 = 17

Book IV: 90 – 106 = 17

Book V: 107 – 150 = 44 = 22+22

22 – number of the letters in Hebrew Alphabet (cp. Ps 111, 112, 119)

17 – number related to the nations of the world

12 – tribes of Israel     

Main themes: First two psalms lay out the landscape of the psalter: the word of God, ways of righteousness and wickedness, God’s creation as an image and reflection of life, spiritual warfare – distress and victories, worship of the Son, surrender of the earthly authorities to the King of kings.      

Main Characters: godly man, Son of God, wicked ones, stars, trees, rocks, Levites.    

Reflection in other parts of the Bible: Singing hymns on semi-regular basis became a part of Israel’s life during exodus – Ex. 15, Num. 21, Deut. 32 and 33. But, overall, the worship was “silent”, we have prescribed ritual, but not a prescribed “liturgy”. Only with the coming of king David we get “songs”. Interesting to see this development in the Book of Revelation ch. 4 the throne is empty; therefore, four living creatures say the words of Holy, holy, holy (4:8). Then in ch. 5 we see the ascension on the throne of Lion-Lamb – then the four living creatures and the elders immediately begin to sing (5:9-10).   

The Book of Psalms is the most quoted OT book n the New Testament. The liturgical usage of psalms made it very familiar for the people of God. Lex orandi – lex credendi.

Lutheran teaching: The Book of Psalms holds one of the longest list of quotations in the Book of Concord (the Confessions of the Lutheran Church). Therefore, I’ll point out only a few themes: godly rulers, human bodies as God’s creation.

Reflecting on the Ps. 2:10 A treatise on the Power and Primacy of the Pope states: the chief members of the Church, the kings and princes, should especially guard the interest of the Church [54]. This statement anole shows that the relationship between the civil and spiritual authorities is more complicated than a simple “separation of the church and state”.  

Based on the creation of any human (139:14-16) Formula of Concord states: Scripture testifies that God has created human nature not only before the fall, but that it is God’s creature and work also since the fall (SD, I:34-36).   

NB: the first lectures of Luther on the Bible were not lectures on Romans and Galatians, but the lectures on Psalms (1512,13 – 1515), discovering the Gospel.  

Lutheran hymnody:

LSB 656, 657 – A Mighty Fortress is our God. 

LSB 709 – The King of Love My Shepherd is. 

Relevancy of the Book: Epistles of Paul (Eph. 5:18-19; Col.3:16) teach that it is important to sing psalms to overcome the spiritual, emotional, and communal struggles. The “psalms and hymns and spiritual songs” – are types that can be found in the inscription of the psalms.

Peter (Acts 2:34-35) and the author of the Letter to Hebrews (1:13; 5:5,6) base their Christology on psalms – especially Ps. 2 and 110.     

Memory verses:

1:1-2: Blessed is the man who walks not in the counsel of the wicked, not stands in the way of the sinners, not sits in the seat of scoffers; but his delight is in the law (Torah, teaching) of the LORD, and on his law he meditates day and night.

119:105: Your word is a lamp to feet and a light to my path.