Behavior in God’s House (1 Timothy 3:14-16)

“I hope to come to you soon, but I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth” (1 Tim. 3:14-15, ESV).  

Second person (“you”) terminology is singular in these verses, so Timothy is being reminded of why he is receiving this letter. He has been entrusted with an enormous responsibility, viz. confronting error, facilitating proper conduct in the assemblies, and securing qualified leadership (1:3–3:13). Paul wants to be there in person to support his young colleague, but whether or not this is possible (cf. 4:13a), written correspondence will have to serve as a substitute for the apostle’s physical presence (cf. 4:13b; 1 Cor. 5:3; Col. 2:5; 1 Thess. 2:17).¹

 

Timothy is standing in for Paul as the Lord’s official delegate to teach the brethren, verbally and by example (note 4:6-16), “how one ought to behave in the household of God.” Having compared congregational care and management with household care and management (3:3-4), here the church is identified as God’s family (cf. Gal. 6:10; Eph. 2:18-22; Heb. 3:6; 12:22-23).² Unlike a physical temple dedicated to a lifeless god, “the church of the living God”³ is comprised of living souls among whom the divine nature dwells (cp. 1 Pet. 2:4-10). 

 

God’s household is also his spiritual house or temple (cf. 1 Cor. 3:16; 2 Cor. 6:16; Eph. 2:21-22), as the metaphor transitions into building imagery, portraying the church as “a pillar and buttress of the truth.” Both “pillar” [stûlos] and “buttress” [hedraíōma] (“ground,” N/KJV; “foundation,” CSB, NIV) convey the sense of “support” (NASB), providing a dual emphasis on guarding and defending “the truth” (cf. 2:4, 7; 4:3; 6:5).⁴ If a distinction is to be made between the two, a “pillar” also functions to display something of prominence,⁵ so the church, in practice and proclamation, “upholds the truth and keeps it safe” (JB). See also Eph. 3:10, 21; Phil. 1:27; 2:15-16.

 

Paul is not directly writing to the universal church, and his focus has been on the false teachings, conduct, and leadership issues affecting a specific Christian community. Since a building requires more than a single pillar or foundational support, speaking of “a pillar and buttress” without definitive articles subtly underscores congregational autonomy (see comments on v. 1). Each congregation of the Lord’s church is entrusted with this responsibility,⁶ involving every member and especially the leadership.

 

“Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory” (1 Tim. 3:16, ESV).

 

The adv. homologouménōs, variously rendered “we confess,” “Beyond question” (NASB), “without controversy” (ASV, N/KJV), “Without any doubt” (NRSV), “most certainly” (CSB), occurs only here in the NT and essentially means “by common consent.”⁷  Having alluded to “the truth,” upheld and defended by the church, the “mystery” [mustērion]⁸ (cf. v. 9) “of godliness” [eusébeia] (cf. 2:2; 4:7, 8; 6:3, 5, 6, 11) is “great” [méga] (cf. 6:6), objectively descriptive of “the content or basis of Christianity.”⁹

 

What follows is commonly identified as a hymn or hymn fragment,¹⁰ albeit with textual variation. The relative pronoun hós (“who”), with which the affirmation begins in the NA²⁸/UBS⁵ text, is theós (“God”) in the BMT/TR (from v. 15), though applicable to Christ Jesus (v. 13). It begins with the incarnation, “manifested in the flesh” (John 1:14; Rom. 1:3). The next line, “vindicated by the Spirit,” is better rendered, “justified [dikaióō]¹¹ in the spirit” (ASV, ERV), parallel to the preceding phrase and thus descriptive of his resurrection and exaltation (cf. Rom. 1:3, 4; 1 Pet. 3:18). If “seen by angels” follows chronologically, his post-resurrection appearances would be in view or at least included (cf. Luke 24:1-8, 23; Eph. 3:10; Rev. 5:11-13).¹² He was “proclaimed among the nations, believed on in the world” (cf. Matt. 28:18-20; Mark 16:15; Col. 1:5-6, 23). Finally, “taken up in glory” affirms his ascension and triumphant glorification (Mark 16:19; Acts 1:10-11; Heb. 1:3; 8:1-2; 10:12).

 

--Kevin L. Moore

 

Endnotes:

     ¹ R. W. Funk notes that Paul’s letters were designed to create an “apostolic parousia,” using the letter, the public reader, and the apostle’s words to create the sense of an authoritative, personal communiqué as well as the anticipation of a future reunion (“Apostolic Parousia” 249-68). See also D. E. Aune, NT Literary Environment 190-91; W. G. Doty, Letters 26-27; L. A. Jervis, Purpose 110-31; R. Jewett, “Discussion” 48; P. T. O’Brien, “Letters” 552; S. N. Olson, “Epistolary Uses” 596; S. E. Porter, “Exegesis” 547-48; et al.

     ² Note other family metaphors applied to those comprising God’s church: John 1:12-13; 3:3-5; Rom. 8:14-17; Gal. 4:4-5; Eph. 5:23-32.

     3 Describing God as “the living God” is common throughout scripture: Deut. 5:26; Josh. 3:10; 1 Sam. 17:26, 36; 2 Kings 19:4, 16; Psa. 42:2; 84:2; Isa. 37:4, 17; Jer. 10:10; 23:36; Dan. 6:20, 26; Hos. 1:10; Matt. 16:16; 26:63; Acts 14:15; Rom. 9:26; 2 Cor. 3:3; 6:16; 1 Thess. 1:9; 1 Tim. 4:10; 6:17[BMT]; Heb. 3:12; 9:14; 10:31; 12:22; Rev. 7:2; cf. Matt. 22:32; Mark 12:27; Luke 20:38.

     4 Paul’s emphasis on “the truth”: Acts 26:25; Rom. 1:18, 25; 2:2, 8, 20; 3:7; 9:1; 15:8; 1 Cor. 5:8; 13:6; 2 Cor. 4:2; 6:7; 7:14; 11:10; 12:6; 13:8; Gal. 2:5, 14; 5:7; Eph. 1:13; 4:21, 24, 25; 5:9; 6:14; Phil. 1:18; Col. 1:5, 6; 2 Thess. 2:10, 12, 13; 2 Tim. 2:15, 18, 25; 3:7, 8; 4:4; Tit. 1:1, 14

     5 W. Barclay, The Letters to Timothy, Titus, and Philemon 89. This would be particularly relevant to the saints at Ephesus, in view of the temple of Artemis (Diana) with its 127 marble columns (Acts 19:26-35).

     6 D. Guthrie, The Pastoral Epistles 88.

     7 Ibid. 89.

     8 Something once hidden but now revealed, viz. God’s purpose in Christ (cf. 1 Cor. 2:7; 4:1; Eph. 1:9; 3:3-9; 5:32; 6:19). In 1 Timothy comparable to “the faith” (1:2, 19b; 3:13; 4:1, 3, 6; 5:8; 6:10, 12, 21), “the gospel” (1:11), “sound doctrine” (1:10; 4:6; 6:1, 3), “the truth” (2:4, 7; 3:15; 6:6).

     9 G. D. Fee, 1-2 Timothy, Titus 92.  

     10 A “hymn” may be identified in scripture by contextual dislocations, different terminology and form, unusual vocabulary, and a rhythmic style (see R. P. Martin, “Hymns,” in DPL 419-23; P. T. O’Brien, Philippians 186-202). Other possible hymns in Paul’s writings include Rom. 1:3-4; 11:33-36; Eph. 1:3-14; 5:14; Phil. 2:5-11; Col. 1:15-20; 2 Tim. 1:8-10; and Tit. 3:4-7. Was Paul singing these words as they were being written?

     11 In Paul, see also Acts 13:39; Rom. 2:13; 3:4, 20, 24, 26, 28, 30; 4:2, 5; 5:1, 9; 6:7; 8:30, 33; 1 Cor. 4:4; 6:11; Gal. 2:16, 17; 3:8, 11, 24; 5:4; Tit. 3:7. 

     12 Some would interpret this as the Lord’s victory before his spiritual enemies (Gal. 4:3, 9; Eph. 4:12; Col. 2:8, 15, 20). 

 

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