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Wenstrom Bible Ministries Marion, Iowa Pastor-Teacher Bill Wenstrom www.wenstrom.org. Tuesday May 17, 2011 1 Timothy: 1 Timothy 3:15-In Case Paul Was Delayed He Gave Instructions In Order That The Ephesian Believers Would Know How To Conduct Themselves In The Household Of God Lesson # 69.

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Wenstrom Bible MinistriesMarion, IowaPastor-Teacher Bill Wenstromwww.wenstrom.org


Tuesday May 17, 20111 Timothy: 1 Timothy 3:15-In Case Paul Was Delayed He Gave Instructions In Order That The Ephesian Believers Would Know How To Conduct Themselves In The Household Of God Lesson # 69


Please turn in your Bibles to 1 Timothy 3:14.


1 Timothy 3:14 I am writing these things to you, hoping to come to you before long;


15 but in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth. (NASU)


“But in case I am delayed” is composed of the conjunction de (δέ) (theh), “but” and the conditional particle ean (ἐάν) (ah-ahn), “in case” and the first person singular present active subjunctive form of the verb braduno (βραδύνω) (vrah-veenoe), “I am delayed.”


The conjunction de introduces a statement that presents a mild contrast with the concessive clause in verse 14, which indicates that Paul confidently expected to visit Timothy and the Ephesian church soon.


In verse 15, de introduces the protasis of a fifth class conditional statement that is stating a hypothetical situation in which Paul is delayed in visiting them.


Therefore, the contrast is between Paul’s confident expectation of visiting Timothy and the Ephesian church soon and a hypothetical situation in which he is delayed in visiting them.


1 Timothy 3:15 is a fifth class condition, which expresses a supposition or a hypothetical possibility in which Paul is delayed in visiting Timothy and the Ephesians.


It is presenting a possibility or hypothetical situation in the present time.


Thus, it is saying that if possibly Paul is delayed at the present time, he is writing at the present time to Timothy and the Ephesians in order that they would know for certain how they ought to conduct themselves in the household of God.


The verb braduno means “to delay” and refers to Paul being delayed in returning to Ephesus.


“I write so that you will know how one ought to conduct himself in the household of God” is composed of the conjunction hina (ἵνα) (ee-nah), “so that” and the second person singular perfect active subjunctive form of the verb oida (οἶδα) (ee-tha), “you will know”


and the adverb pos (πῶς) (poce), “how” and the third person singular present active indicative form of the verb dei (δεῖ) (thee), “must” and the preposition en (ἐν), “in” and its object dative singular form of the noun oikos (οἶκος) (ee-koce), “household”


which is modified by the genitive masculine singular form of the noun theos (θεός) (thay-oce), “of God” which is followed by the present middle infinitive form of the verb anastrepho (ἀναστρέφω) (ahnah-strefowe), “conduct himself.”


The conjunction hina is employed with the subjunctive mood of the verb oida, “you will know” in order to form a purpose clause that emphasizes the “intention” of the action of the verb grapho, “I am, at this particular time writing,” which is omitted due to the figure of ellipsis but clearly implied.


This indicates that the word is introducing a clause that presents Paul’s purpose for his instructions that appear in 1 Timothy 2:1-3:13.


The verb oida means “to know for certain” in the sense of having knowledge as to how to perform a particular activity, which in context is conducting oneself in the household of God.


The second person singular form of the verb is a reference to Timothy.


However, as we noted in our introduction and in our study of 1 Timothy 1:2 and 3:14, not only is Timothy the recipient of this epistle but also the Ephesian church as well.


This is indicated by the second person plural form of the personal pronoun humeis, which means “all of you” that appears in the benediction in 1 Timothy 6:21.


Also, it is indicated by the fact that the instructions in 1 Timothy 2:1-3:13 were addressed to the Ephesian church as a corporate unit and not Timothy.


The verb dei denotes the obligation, necessity, responsibility, or duty of the Ephesian believers to conduct themselves in the household of God according to what Paul taught in 1 Timothy 2:1-3:13.


The noun oikos means “household” and is used in a figurative sense for the Christian community as God the Father’s family.


The word is used in this manner by Peter in 1 Peter 2:5 and 4:17.


The concept being employed here by Paul is taken from the Greco-Roman household.


Paul uses this household metaphor in Galatians 6:10 and Ephesians 2:19.


He uses oikos in 1 Timothy 3:15 to express the idea that the Christian community is God’s family with a specific identity and with those in authority as well as each member having a responsibility to conduct themselves according to the Father’s will.


Towner writes, “Just as there are rules of accepted behavior, relationships to observe, and responsibilities to fulfill within the household, so there are analogous patters to be observed in God’s church. Believers must therefore know how to behave in God’s household.” (Towner, Philip H., The Letters to Timothy and Titus; pages 273-274; William B. Eerdmans Publishing Company; Grand Rapids, MI, 2006)


The verb anastrepho is used in a figurative sense and means “to conduct oneself” according to a specific set of instructions.


Here it is used of the Ephesian Christian community conducting themselves according to Paul’s instructions recorded in 1 Timothy 2:1-3:13.


1 Timothy 3:15 but in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth. (NASU)


“Which is the church of the living God” is composed of the nominative feminine singular form of the relative pronoun hostis (ὅστις) (owe-steece), “which” and the third person singular present active indicative form of the verb eimi (εἰμί) (ee-mee), “is”


and the nominative feminine singular form of the noun ekklesia (ἐκκλησία) (ek-klee-see-ah), “the church” and the genitive masculine singular form of the noun theos (θεός) (thay-oce), “of God” which is modified by the genitive masculine singular present active participle form of the verb zao (ζάω) (zah-owe), “living.”


The qualitative relative pronoun hostis emphasizes that the Christian community is unique and divine in character in contrast with the pagan world it lives in the midst of.


The noun ekklesia in 1 Timothy 3:15 refers to the Christian community and specifically a local assembly of Christians who meet in a particular location whether a house or school room.


Paul ascribes the verb zao to the Father in order to contrast him to the inanimate lifeless deities of the heathen of the community.


Paul also uses this verb to remind the Ephesian Christian community of the transcendence of God meaning that He involves Himself with and concerns Himself with the lives of not only the Ephesian Christian community but also the Ephesian heathen community.


The apostle uses this word because he wants to emphasize with the Ephesian Christian community that in contrast to the legalistic and lifeless religiosity of the Judaizers whose false teaching has infected their community, their worship of God is a living relationship and fellowship with the Triune God.


1 Timothy 3:15 but in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth. (NASU)


“The pillar and support of the truth” is composed of the nominative masculine singular form of the noun stulos (στῦλος) (stee-loce), “the pillar” and the conjunction kai (καί) (keh), “and” which is followed by the nominative neuter singular form of the noun hedraioma (ἑδραίωμα) (ed-drahmah), “support” and the articular genitive feminine singular form of the noun aletheia (ἀλήθεια) (ahlee-theeah), “the truth.”


The noun stulos is used by Paul in an architectural metaphor describing the Christian community as lending visible support to the truth, i.e. the gospel just as a pillar lends support to a building (Towner, page 275).


The idea with the word is that when the Christian community in Ephesus obeys Paul’s instructions that are found in 1 Timothy 2:1-3:13 they will support the truth, i.e. the gospel just as a pillar lends support to a building.


We must make clear that the truth of God is not supported by the church rather the church is based upon and rests upon the truth as it is an attribute of Jesus Christ.


However, the truth in itself is to be distinguished from the truth that is propagated in the world in that the former needs no pillar but supports itself but the latter needs the church as its pillar in the sense that it supports, preserves, communicates and exemplifies the truth, i.e. the gospel to the world.


So the idea is not that the church is the source of truth but that the church supports the truth in the world in the sense that by obeying Paul’s instructions in 1 Timothy 2:1-3:13, she will preserve, communicate and exemplify the truth of the gospel to the world.


The noun hedraioma means “support” and describes the Christian community as favoring actively the truth of the gospel.


The idea with the word is that when the Christian community in Ephesus obeys Paul’s instructions that are found in 1 Timothy 2:1-3:13 they will support the truth, i.e. the gospel just as a foundation is an underlying base of support for a building.


The noun aletheia means “truth” and refers to the revelation of the Father’s character, ways and will.


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.


Specifically, aletheia is a synonym for the gospel.


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