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).

 

Stephen at the Council

Stephen at the Council  

The Passage: Acts 6:8 – 7:60  

Structure:

a. 6:8-10, the spirit he spoke with

 b. 6:11-14, false testimony about prophecy of Stephen

  c. 6:15, his face was like a face of an angel

   d. 7:1-5, the Land of Promise

    e. 7:6-7, descendants will be enslaved in an alien land

     f. 7:8-19, immigration to Egypt

      g. 7:20-29, Who appointed you a ruler and a judge?

       h. 7:30-34, sending of Moses

      g’. 7:35-38, Who appointed you a ruler and a judge?

     f’. 7:39-41, heart back to Egypt

    e’. 7:42-43, exile in Babylon

   d’. 7:44-50, the House of God

  c’. 7:51-54, Law was transmitted by angels

 b’. 7:55, prophecy of Stephen

a’. 7:56-60, receive my spirit  

Historical and geographical context: Overall, the story is similar to Pentecost – people from many territories, under effect of the Spirit (6:10), but instead of baptismal death of their sins (cp. Rom. 6:1-4) they are going to push for the death of Stephen.   

Everything begins “somewhere in the city”, then Stephen is brought to the council at the Temple. Everything ends outside of the city with stoning (7:58).

Theology:

Now Stephen is doing signs and wonders, reflecting the activities of the Apostles. The Book of Acts begins with Apostles making miracles (cp. 3:1-11). Now it is the turn for one of the deacons. Same, as with apostles – miracle making is not the most important part of the ministry. Stephen is accused of preaching about Jesus of Nazareth (6:13-14).   

The Body of Christ is treated like Christ. I pointed out a few parallels between this event and Pentecost. We also can identify the parallels between the treatment of Body of Christ and Christ Himself. Good ministry, false witnesses, giving up one’s spirit, and death would constitute the pattern.   

Third use of the Law. It is interesting that the false witnesses accuse Stephen of preaching against the customs of Moses (6:13-14). But it was a false accusation, right? How do we reconcile the Law and the Gospel – by pointing out 3 uses of the Law (cp. FC, art. 6)

Knowledge of the history of salvation. Notice what a beautiful historically accurate sermon Stephen delivered! We can learn a few things about the history of Israel from the sermon. First, 400 years of “slavery” began with Abraham (7:6, cp. Gen 15:15-16, Gal. 3:17). It was not a slavery (in the beginning), it was a rule and domination of Egypt over the Canaan territory. Second, Moses was 40 years old when he had to escape from the wrath of Pharaoh. Third, 7:25 clarifies the reason why Moses took off – Pharaoh (correctly) assumed that Moses was ready to lead a revolt, but his “brothers” did not understand. Fourth, at the time of Jesus believers considered Minor Prophets is one book – the book of 12 (7:42). Fifth, historically our worship is patterned after the worship of heavenly choirs (7:44, 49-50, cp. Matt 6:10b). No wonder the class on Liturgics at CTSFW for SMP program is called “Heaven on Earth”.      

Any story should have a personal twist (v. 50 to 51-53). The high priest (nameless again, cp. 5:12-42) and the Sanhedrin (the council) were ready to listen relatively long historical excurse to the nation’s past. They became outraged when Stephen draws the connection between the previous generations rejecting and killing the prophets and them – those who rejected the Righteous One (betraying and murdering Him) and resisting the Holy Spirit (cp. Matt. 12:31-32).    

Other themes:

Death as falling asleep (cp. 1 Cor. 15:20; 1 Thes. 4:13). It looks like the phrase “falling asleep” was used to describe the death of the believers in the expectation of the final resurrection. Comparing with other parts of the Bible, it looks like what is falling asleep is the body, not the soul (cp. Lk. 16:19-31). 

Selection of Deacons

 Selection of Deacons

The Passage: Acts 6:1-7

Structure:

a. 6:1, the number of disciples continue to grow

  b. 6:2-4, instruction to select 7 men

  b’. 6:5-6, selection of 7 men – deacons

a’. 6:7, the number of disciples in Jerusalem increased greatly  

Historical and geographical context:

Adding up the numbers of the disciples looks like by that time the Messianic/Christian community of Jerusalem reached about 10,000 members (cp. 1:15; 2:41, 47; 4:4; 5:14). When the number grew, church encounters a challenge – distribution of “goods” among the needy – widows. So, two things are here: (1) it was not a distribution for all the members of the community. Many of them still had their jobs and properties. This distribution was beneficial only to widows. Yet, (2) it is the Greek-speaking men who raised the question of widows’ support.    

Theology:

Cross-cultural challenge. So far, we see the very first cross-cultural challenge. St. Luke is very careful noting that it is Hellenists who raised the question about the daily distribution. Interesting that the apostles didn’t get into a suppressed culture debate. They simply introduced another office in the ministry chart, making sure that everyone who needs will have access to the blessings of God. At the same time, they dedicated their time solely to be in the Word – to prayers and ministry of the Word (v. 2, 4).

Criterion for deacons. Unlike the selection of a new 12^th apostle, the selection of deacons did not have following of Jesus for full three years as a pre-requisite (cp. 1:21-22; 6:3). Two/three main characteristics: good repute, full of Spirit and of wisdom. Later on, St. Paul will elaborate on this and will come up with a longer list (1 Tim. 3:8-13). Twelve declare that they will appoint the 7 (v. 3), this “appointment” was realized but the laying of hands – an important part of the ordination rite to this day. Also, good to notice that the Seven were selected by the whole congregation (v. 2)

The Seven. Two of them had an important part in the Book of Acts. Stephen became the first martyr soon after his ordination (literally, next story). Philip was able to proclaim Christ to Samarians and strengthen the faith of Ethiopian eunuch.