Chapter 2

Some historical background

While 1 Timothy was written around 66 AD the impact of Bible doctrine had not yet changed the course of Roman history. Rome had enjoyed during its empire period the first of its two glorious periods. The Augustan age was past, but the Augustan age was not quite the impact of doctrine that the age of the Antonine Caesars would be. But one thing is obvious: One man of genius turned around the whole course of Roman history. He was an unbeliever, Julius Caesar, a man who understood establishment better than anyone and because of his fantastic genius Rome had 500 more years. He did it first of all by being a great military genius, by his conquest of Gaul. He did it by his fantastic gracious policies. He emerged one of the greatest men of history. The genius of this man paved the way for the golden age of the Roman empire, paved the way for Bible doctrine to reach out as never before, paved the way for thousands of local churches to spring up all over the empire by which Rome would be changed forever. Caesar’s statesmanship is obvious in putting the entire Roman empire under equal laws and paving the way for establishment as the vehicle for disseminating Bible doctrine. There were three great dangers that Caesar faced. First the corruption of the Roman citizens — their influence of evil, degeneracy had already taken over —, the danger of Barbarian invasions and a corrupt Roman government, especially in the provinces. In five years with total and absolute powers Caesar was able to completely rectify this situation. Even his greatest enemy, Cicero, said he had genius, understanding, memory, taste, reflection, industry, exactness. Caesar was great as a soldier, a statesman, a lawgiver, a jurist, an orator, a poet, a historian, a grammarian, a mathematician, and an architect. The ascendancy of Caesar prevented the collapse of SPQR and prepared the way for the famous Pax Romana which would first break out in the Augustan age and then break out for over 100 years in the period of the Antonine Caesars, 96-192 AD.

Then a fantastic thing occurred. During a period of 100 years there is a maximum number of super-grace believers in one national entity, and all of that is because Paul wrote to Timothy and said, “Start praying for the empire. Start praying for those who rule. Start praying for the leadership of the empire. Start praying for establishment.” What Rome needed was establishment. This would be the mean of evangelising millions of people and would turn the Roman empire upside down. Paul is now going to send out a few commands in order to straighten out the prayer life of Timothy. As a result of the prayer passage that we have in the first part of this chapter some great things began to happen. In the period of the Antonine Caesars and in the period that occurred just before this we have for the first time establishment throughout the world of the mystery doctrine. Church Age doctrine was well established. One hundred years of world peace resulted.

Outline of chapter two:

Verses 1-8 — the challenge to pray for establishment

Verses 9-15 — the dynamics of the Christian woman

Verse 1 — “I exhort” is a mistranslation. The present active indicative from parakalew means to give an order, to make a command decision. The word means to request or command, but it means more than that, it means to give an order in a nice way. This word means to give an order in a normal tone of voice but nevertheless carry the same power. The present tense is an iterative present, it describes what recurs at successive intervals and therefore it is a present tense of repeated action. The active voice Paul as an apostle issues these periodic commands. The indicative mood is declarative for the fact that Paul is really giving a command about prayer that has been omitted. This is not a dissertation on prayer, this is a command to start recognising the relationship between the power of prayer and the laws of divine establishment.

“therefore” — the inferential o)un introduces a relationship between prayer and the laws of divine establishment.

“that” is not found in the original MSS; “first of all” — the adverb prwton which means first of all rather than first place or the most. “First of all, therefore, I keep commanding” would be a better translation. In the Greek text the infinitive comes next, but since we have the accusative of general reference we will follow the KJV.

“supplications” — the accusative plural of the noun dehsij. Dehsij is a part of the accusative of general reference. This is a case of where you have an infinitive and the subject of the infinitive is not found in the nominative case but in the accusative. Generally the accusative case is the objective case, like in English, but here is an accusative which becomes the subject of the infinitive. An accusative of general reference means that whatever is in the accusative produces the action of the infinitive, which is tantamount to making the accusative the subject. So dehsij actually means not supplications but prayer-type entreaties. We might use the word “entreaties” or “personal prayers.”

“prayers” — proseuxh. What is the difference between entreaties and prayers. It is the difference between praying for someone you know (dehsij ) and principles of establishment. The entreaty is praying for someone that you know personally, prayer is praying for the principles that surround these people.

“intercession” is a general reference for prayer on behalf of others. Sometimes they are in the royal priesthood, sometimes they are not. Intercession really covers the first two as a catchall. Intercession means to pray for those under the principle of establishment and then pray for those who are individuals under establishment.

“giving of thanks” — also the accusative plural of general reference from the noun e)uxaristia. Put these three previous words together with the giving of thanks and you actually have a prayer for establishment.

Now we have the verb which goes with the four accusatives to make up the general reference concept.

“be made” — the present middle infinitive of the verb poiew. The present tense is a customary present for what habitually occurs or may be reasonably expected to occur in the royal priesthood. It is expected that all members of the royal priesthood will start doing this. The middle voice: the subject, the prayer warrior, participates in the results of the action as he prays in this direction. The middle voice relates the action more intimately to the subject. This is the permissive middle in which the agent, the royal priest, voluntarily yields himself to the results of the action. The infinitive is the imperative infinitive, this is a command.

“for all men” — a prepositional phrase, u(per plus the ablative of paj plus the ablative plural of a)nqrwpoj. U(per plus the ablative is very strong for “on behalf of.”

Translation: “First of all therefore, I continually command [in the form of a very strong command decision] that entreaties, prayers, intercession, thanksgiving be made on behalf of all mankind.”

“All mankind” is next going to be qualified in terms of establishment.

Verse 2 — “all mankind” is limited here to establishment, a specific prayer for establishment as the basis for the spiritual advance of the royal family in this generation.

“For” — u(per is repeated, plus the ablative of basileiaj “on behalf of.” This means any kind of a ruler in government. So we can say, “On behalf of rulers.” That means those who are governmental type rulers.

Then to make sure that we understand that in the Roman empire they had many types of rulers we have, “and all that are in authority” — kai pantwn twn e)n u(perokh o)ntwn, which means “on behalf of all who are in authority.” We have the conjunction kai here and it means that we are still in that prepositional phrase, it indicates that what is on the other side here belongs to that same preposition u(per as what preceded. So it is all a prepositional phrase. The words “in authority” here is another preposition added — the present active participle of e)imi, also in the ablative, and it should be translated “all who are.” Then, “in authority” adds a second prepositional phrase, e)n u(peroxh — “in authority.” This refers to any area of establishment. In other words, pray for establishment. This is the means of perpetuating the human race in the angelic conflict. This guarantees evangelism in any generation. It makes it possible for believers to take in doctrine so that they reach the high ground of super-grace and become the salt influence of a national entity.

“that” is the conjunction i(na and it introduces final clause — “in order that.”

“we may lead” — present active subjunctive of the verb diagw. This is a customary present, it denotes what habitually occurs under the laws of divine establishment. The active voice: mankind living historically in the angelic conflict produces the action — member of the royal family of God in this case, but also all those in his vicinity lead the same kind of a life. The subjunctive mood is potential, it goes with i(na, it has not been fulfilled which is why it is a prayer request.

“quiet” — this doesn’t mean quiet as over against noise. This is the accusative singular direct object from the adjective h)remoj and it means tranquillity (outer); “peaceable” — the accusative singular direct object from the adjective h(suxioj which means inner tranquillity.

“life” — bioj connotes pattern of life. This is in contrast to the word zwh which connotes function of life.

“in all godliness” — believers have to do the praying and believers get something out of this along with the rest of the population. Anyone can be tranquil in a population but not anyone can be godly. We have e)n plus the locative of paj plus the locative of e)usebeia. In the Attic Greek this word is quite common and it connotes piety in fulfilling human relationships. In the New Testament it also connotes something else. It actually connotes experiential sanctification or the doctrine of the balance of residency, which combines a number of doctrines. The Koine usage comes under the heading of duty which a man owes to God in time.

“and honesty” — the locative singular of semnothj which means dignity, respectfulness, holiness, probity, and probity in the sense of integrity is what it means here.

Translation: “On behalf of kings, and all who are in authority; in order that we may lead an undisturbed and tranquil life in all godliness [balance of residency] and integrity.”

The doctrine of godliness

1. “Godliness” is derived from the noun e)usebeia which in the New Testament connotes duty and responsibility of the royal priesthood to God under operation grace.

2. Godliness refers, then, to the balance of residency and therefore becomes synonymous with experiential sanctification [phase two].

3. Godliness is based on the escutcheon of the royal family or the indwelling of the Holy Spirit.

4. Godliness is that balance of residency in the soul of the believer by which we have the filling of the Spirit plus maximum doctrine in the soul. This is the result of the function of GAP.

5. Godliness is the status quo of the super-grace/mature believer. Godliness is a synonym for maturity/super-grace.

6. The establishment and human authority is necessary for the function of GAP and resultant godliness — 1 Timothy 2:2.

7. Godliness is related to knowledge of doctrine — Titus 1:1.

8. Therefore godliness demands discipline — 1 Timothy 4:7. The word “discipline” refers to the self-discipline that comes from concentration on the teaching of the Word of God.

9. Godliness is profitable for both time and eternity — 1 Timothy 4:8.

10. The basis for godliness is the strategical victory of Jesus Christ in the first advent — 1 Timothy 3:16.

11. Godliness is distorted by reversionists under the influence of evil — 1 Timothy 6:3-5. The reversionist under the influence of evil has a form of pseudo godliness which is another distortion mentioned in 2 Timothy 3:2-5.

12. The great gain of true godliness is found in 1 Timothy 6:6.

13. Godliness is attained under the principle of living grace — 2 Peter 1:3.

14. Godliness is a Christian virtue — 2 Peter 1:6,7; 3:11.

The doctrine of divine institutions/establishment

1. Establishment is defined for us as divine laws for the orderly function and survival of the human race during the angelic conflict. These laws operate from the fall of man to the second advent of Jesus Christ. They apply to believer and unbeliever alike. They provide blessing and protection for the human race. They guarantee the perpetuation of the human race in history, the perpetuation of evangelism in history, the perpetuation of Bible teaching in history.

2. The basic concept around which all of the laws of establishment function is volition. Volition is known as divine institution #1. It is the divine law of free will which guarantees both human freedom and human privacy. This freedom of choice and right to live gives the human race the right to life, freedom, privacy. While there is a variation in ability, both in human and acquired, all members of the human race are free to believe or to reject Jesus Christ as saviour — John 3:18,36 — and then after salvation we are free to accept or reject Bible doctrine as God’s plan for phase two. Freedom is the basis of true evangelism and for the true function of GAP.

3. God has designed that the love second only to category #1 is category #2 love — right man, right woman. Right man, right woman must have freedom. They must both be free to enter into the relationship. They most both have mentality by which they identify the relationship.

4. Divine institution #4 is the family. Physical birth finds the baby helpless and useless but very much alive. God has provided protection, provision, the training of children through parents. Once couples have children they have responsibility. Parental authority is the basis for authority in life. In addition to providing food, shelter and clothing parents have to train children in the functions and the principles of life. This includes the inculcation of the principle of authority, the respect for the privacy of others, respect for the property and rights of others, respect for law and order, patriotism. In Christian families is added to that the responsibility of the parents to evangelise and train their children in the content of doctrine. Next for content of doctrine their must be taught respect for the pastor-teacher and his authority — Hebrews 13:7,17.

5. The principle of nationalism. Nationalism is the guardian or custodian of freedom. Internationalism is the great enemy of freedom. In this guardianship of freedom we have a very strong principle. It is found in Genesis 10:5; Acts 17:26,28; Deuteronomy 32:8. This divine institution is not only the guardian and custodian of freedom and rights of X number of people in the human race but it is the basis for blessing and prosperity in the human race. All verses and passage teaching nationalism define nationalism on the basis of racial, geographical and linguistic categories. Most of them are a combination of these things. When you have in a national entity a combination of races you compound your problems, but like being in the royal family of God where there is neither Jew nor Gentile when you become a citizen of a country you are no longer what you were formerly in your background.

Under the national entity you have interior protection of your privacy, your freedom, and your property. The interior protection of these things is law enforcement. First of all proper law and then the enforcement of that law. And where there is failure to meet that law judicial administration for punishment. Secondly, there is an exterior protection which is the military. This is the importance of the military establishment. The principle of government which protects the rights and freedoms of the citizens is any form of government administration which has sound laws and fulfills all of the areas of government. The economy under the laws of divine establishment must be free enterprise. This means that under free enterprise the function of business in an economy. It makes no difference what the size of the business is the investor and management have the sole right to formulate policy in a business. Neither the government nor labour nor any criminal organisation have the right to make policy for any business.

There must be a common law with objective type legislation to protect the freedoms, the privacy, and the property of individuals. The law must not be subjective so as to invade individual rights or steal personal property. There must be a common culture which reflects the spiritual life, the morality, the nobility of essence, the patriotism of a nation, through its literature, art, drama and music.

6. Divine institutions and laws of establishment protect human freedom, making evangelism a bona fide function in every generation. The national entity must separate religion and state to protect the freedom, the rights and the property of individuals. The state must never penalise anyone for rejecting Christ or accepting Christ. There must not be a state church. The state must never coerce or force anyone to believe in anything or to reject anything that has to do with the field of evangelism, or even religion and that which is false. Within the national entity a person’s relationship with God, or his lack of it, should be a matter of his own personal choice. He has a right to privacy, to own property, and he has the same right of protection against criminal activity as one who is born again. This is the principle of separation of church and state, a principle of establishment.

7. As a part of the angelic conflict Satan attacks both the gospel and Bible doctrine as well as the laws of divine establishment.

8. When a national entity begins to enter declension certain alternate divine laws, national judgments, become the basis for national disaster. They result in degeneration, destruction of the nation: from the outside the fifth cycle of discipline, from the inside the removal of establishment means chaos within a national entity.

The doctrine of authority

1. Authority is the legal power delegated by God under the laws of divine establishment whereby certain members of the human race have jurisdiction and responsibility for the enforcement of establishment and for the protection of others. Authority exists in both temporal and spiritual realms, according to the Word of God.

2. Authority in the fall of man. Rejection of authority on the part of the woman contributed to her fall. The woman failed in the garden because she rejected two kinds of authority: the authority of the Lord Jesus Christ who was her Bible teacher; the authority of the man who was both divinely commissioned as the ruler of the world as well as the ruler of the woman.

3. Areas of authority in life include the authority of God Himself revealed through Bible doctrine, the authority in the spiritual realm — the local church has the pastor as the authority, the authority in the divine institutions. There is also academic authority — the teacher is the authority. Under athletics the coach has the authority. In business management has the authority. In the military the superior officer has the authority.

4. There are words in the original language for authority.

5. The commandments from God carry a principle of authority. God has certain commandments in the Bible — any imperative mood, any participle used as an imperative, the infinitive use as the imperative — for obedience, as in Deuteronomy 11:27; 1 Samuel 15:22; Jeremiah 7:23; 11:4,7. These commandments stem from the omniscience and sovereignty of God and are executed by the believer through the function of GAP.

6. There are divine laws which have been established over nature. They are often called scientific laws but they are laws from God Himself. Nature obeys God, says Matthew 8:27; Mark 4:41; Luke 8:25.

7. Angelic creatures are also subject to divine authority — Mark 1:27; 1 Peter 3:22.

8. There is authority in the human realm. For example, the pastor is the ultimate authority in the local church — 1 Corinthians 16:15,16; 2 Corinthians 10:8; 1 Thessalonians 5:12; Hebrews 13:7,17. There is the authority of the right man providing great happiness in the realm of category #2 love — Ephesians 5:22; Colossians 3:18. There is authority in business — Ephesians 6:5; Colossians 3:22. Freedom through military victory is based upon the authority in the military establishment — Nehemiah 4:13-15.

Verse 3 — “For.” There is no particle gar in the best of texts here. We begin with the word “this” — the nominative singular neuter from demonstrative pronoun o(utoj. The demonstrative here in the neuter refers to what precedes: to pray for establishment, every aspect of establishment.

“good” — the predicate adjective kaloj means this is noble, this is honourable. It is noble to pray for establishment.

“and acceptable” — the predicate adjective neuter from a)podektoj. It means acceptable.

“in the sight of God our Saviour” — e)nwpion tou swtjroj h(mwn queou. This is an unusual phrase. It includes the improper preposition e)nwpion, and with it is the genitive for saviour, and with it is also the genitive for qeoj and it should be translated “in the opinion of our Saviour God.” Why all of a sudden is God called “our Saviour God”? Because establishment gives us the freedom to accept Jesus Christ as saviour or reject Him. The passage is addressed to those who have believed in Christ and they are reminded that they would not be saved were it not for the fact that establishment existed in the Roman empire at this time. Establishment means the freedom for the function of evangelism. Evangelism means people responding.

Translation: “This is noble and acceptable in the opinion of our Saviour God.”

Notice that the two predicate adjectives do not have a definite article preceding them. In the Greek this emphasises the high quality of the two adjectives. It is high nobility, it is highly acceptable.

Principles

1. Prayer is noble and an acceptable function of the royal priesthood during the course of the Church Age.

2. The nobility of prayer is emphasised here in relationship to authority and establishment.

3. The theological implications of this verse are very important. Not only did Jesus Christ have to be a man to be our saviour but this emphasises the fact that He also had to be God, as per the hypostatic union. He is called the “Saviour God” — i.e. hypostatic union.

4. The importance of prayer in the field of establishment guarantees the perpetuation of evangelism and Bible teaching.

Verse 4 — “Who” refers to our Saviour God, it is the relative pronoun o(j; “will” — the present active indicative of the verb qelw. The word “have” is not found in the original and this should be translated “The one who wills.” The present tense is static present. He always wills it, there never was a time when He didn’t will it. The active voice: Jesus Christ wills it. The indicative mood is declarative expressing the will or purpose of God the Son.

“all men” — the masculine accusative plural of paj and the accusative plural of a)nqrwpoj. It means “all mankind.” This is the accusative of general reference and the accusative here — “all mankind” — is tantamount to the subject of the infinitive. The infinitive “to be saved” — aorist passive infinitive of swzw. The aorist tense is a constative aorist contemplating the action of the verb in its entirety. It takes the history of the human race in the course of the angelic conflict and regardless of the duration of that history gathers it up into a single whole. The passive voice: the human race receives the action of the verb. The infinitive is the infinitive of intended result which blends purpose and result together and states the divine will in the matter. It should be translated, “The one who wills all mankind to receive salvation.”

Principles

1. Since it is the sovereign will of God that all members of the human race be saved, and since Christ died for all on the cross, it is obvious that man’s free will plays an important role in resolving the angelic conflict. In other words, the doctrine of unlimited atonement says in effect that man’s free will plays an important part in resolving the angelic conflict.

2. This phrase establishes the existence of man’s free will to act in conjunction with the will of God, or to act independently and against the will of God.

3. The fact that God wills all mankind to be saved, and some are not saved, indicates the reality of free will or human volition in the soul of man.

4. This free will is part of man’s creation to resolve the angelic conflict.

5. It is both awesome and thought provoking to realise that sinful, spiritually dead mankind can set his volition up against the perfect volition or sovereignty of God.

6. Truly, therefore, God has a sense of humour to permit man’s free will and to make human volition the basis for resolving the angelic conflict.

7. In God’s plan this human volition can only respond to grace in a non-meritorious way. He did not design human volition for any merit in entrance into the plan of God.

8. This means salvation is by faith. It also implies that spiritual growth in the royal family of God is a grace system, a non-meritorious system of perception.

9. The doctrine of unlimited atonement is compatible with this phrase in that Christ was judged for the sins of the entire human race on the cross. He did not die for the elect, He died for the entire human race.

10. Since angelic volition was involved in Satan’s fall and the angelic revolution against God, man’s volition is used under grace for resolving that entire revolution.

11. Human history is the record of man’s volition subordinated to divine sovereignty versus man’s volition revolting against divine sovereignty.

12. Evangelism is the first issue and man’s subordinating himself to the sovereignty of God by personally believing in Jesus Christ.

13. Every time a person believes in Christ for salvation the fallacy of Satan’s position and the doom of Satan’s revolution is demonstrated. The volitional issue is now carried into the Christian way of life or phase two of God’s plan.

We now move on to find that the same volitional issue which we find at salvation is carried into the Christian way of life or phase two of God’s plan.

“and” — the connective use of the conjunction kai. This extends the angelic conflict from the point of salvation into the life of every believer.

“to come” — the aorist active infinitive of the verb e)rxomai. The word can mean to come or to go. Here it means to go or to advance. The aorist tense is a culminative aorist which views the action of the verb or following the colours to super-grace and establishing the command post in its entirety, but it regards it from the viewpoint of its existing results. The existing results are emphasised in the culminative aorist, which means reaching maturity is the great objective which becomes the result — reaching maturity or super-grace as the tactical victory in the angelic conflict. The active voice: the believer produces the action of the verb by consistent positive volition toward doctrine. The infinitive is the infinitive of purpose. It should be translated, “And to advance.”

“unto the knowledge” is a prepositional phrase — e)ij plus the accusative singular of e)pignwsij. E)pignwsij is generally translated “full knowledge,” which is what it means. It is technical for Bible doctrine resident in the human spirit and in the right lobe of the believer’s soul.

“of the truth” — the possessive genitive singular from the noun a)lhqeia, referring to Bible doctrine. So that the entire phrase says: “and to advance to the full knowledge (e)pignwsij) of doctrine.”

This is the continuation of the concept of the angelic conflict in phase two. The believer enters the angelic conflict and the great issue is the influence is by doctrine or whether the influence is by evil. The objective is stated here to be influenced by doctrine in the sense of advancing in that direction.

Translation: “The one who wills all mankind to receive salvation, and to advance to the full knowledge (e)pignwsij) of doctrine.”

The general concept of this verse

1. Here is the will of God stated for mankind in two parts. Furthermore, it is the will of God related to man’s volition. The first part is the issue of salvation. Salvation of the human race by faith in Christ is an act of volition, non-meritorious, which breaks the back of Satan every time it happens. It becomes an additional demonstration that God is totally right and Satan is totally wrong. Secondly, the spiritual advance of the believer through full knowledge of doctrine becomes the perpetuation of that concept, so that the real battleground in human history is the soul of every believer — in a sense the soul of all mankind, but the first stage is that the soul of man must be saved and this is accomplished in a manner to demonstrate the fallacy of the Satanic revolution.

2. The first objective demands the function of the laws of divine establishment plus true evangelism through the true and accurate communication of gospel information — soteriology and Christology.

3. This is accomplished in three ways: a) Through the gift of evangelism; b) Through Bible teaching of the pastor in pertinent salvation passages; c) Through the personal witnessing of any member of the royal family of God.

4. The second objective is accomplished through the function of GAP which demands the classroom of the local church, the textbook of the Bible, and the prepared authoritative teaching of the pastor-teacher.

5. You can now begin to see the importance of believers praying for establishment.

6. All spiritual blessings from salvation to super-grace are based on the principle that the freedom of the individual to hear the gospel and respond by faith in Christ, plus the freedom of the believer to hear the teaching of the Word and respond in growth, all come by courtesy of establishment. God has ordained establishment as the very vehicle, the very principle by which these things are accomplished.

7. The laws of divine establishment are designed by God to perpetuate the angelic conflict on planet earth even though Satan is the ruler of this world.

8. Establishment is the means of freedom, evangelism, and the fulfillment of the role of the local church. The local church depends upon the laws of divine establishment.

9. This is why war is good because it preserves the freedom of the national entity engaged in evangelism, engaged in missionary effort, and the true function of the local church for teaching doctrine.

10. We as members of the royal family of God have failed to utilise our spiritual weapon which is a barrage of prayer put out for establishment.

11. Again therefore the important of the doctrine of establishment as the means for effective prayer as commanded in this context.

Verse 5 — we move into the basis for all intercessory prayer. The divine basis for it is found in verses 5 and 6 which in effect are a parenthesis, still dealing with the subject of prayer but departing from the specific command to pray for establishment.

“For” is the explanatory use of the post positive conjunction gar, and it can be translated “For you see.” The phrase “there is” is not found in the original, it is added to smooth out the translation. It is all right to put it in but the actual Greek says, “For one God” — e(ij qeoj. The word e(ij refers to the essence of God. It is the numeral “one.” There is no definite article because of the very high quality of the numeral and of the name for God. It means that God is regarded from the standpoint of His essence, even though there are three persons, because we are about to deal with the subject of mediatorship. As we will note, mediatorship requires two parties. E(ij, the numeral, indicates party of the first part.

“and one mediator” — e(ij kai mesithj. Mediator refers to one who mediates between two parties to remove the disagreement between them so they can reach a common goal. The word mesithj means mediator or arbitrator, and even umpire.

The doctrine of mediatorship

1. Etymology. Mesithj is an old Hellenistic word coming from the ancient Greek and it means to represent, or to have someone who is neutral who can represent or can act as a umpire between two contesting sides — someone who was neutral. So the word came to mean an arbitrator, a person having the power to decide, to judge a dispute between two parties. As an arbitrator he is chosen to settle the differences between the two parties in the controversy. Therefore there was a verb in the ancient Greek, mesiteuw, and it means to act as an umpire or a peacemaker. It means to establish a relationship between two previously unrelated parties, to mediate their coming together. This is where the word receives its origin.

2. Definition: A mediator removes estrangement and disagreement between two contesting or antagonistic parties. He brings them to unity or a common goal. Therefore a mediator arbitrates between two hostile parties establishing peace or reconciliation. The problem is that the mediator must be agreeable to both parties, and in the case of the hostility between God and man the mediator must be equal with both parties. To have the authority to mediate, to arbitrate, to reconcile two hostile parties a mediator between God and man must be God and must be man.

3. The Old Testament use of mediatorship. The earliest and most basic concept of a mediator is found in Job 9:9,32,33 — “there is no umpire between us who can lay his hand on both of us.” The Hebrew word for umpire is mokiach. It is the hiphil participle of the verb jakach. The hiphil stem is the causative active voice. It means to cause to arbitrate and it is translated umpire or mediator. A mediator must be equal with both contesting parties.

4. The hypostatic union qualifies Jesus Christ as the mediator between God and man — 1 Timothy 2:5.

5. The work of Christ on the cross forms the basis for mediatorship. For example, a mediator removes the estrangement between the two hostile parties and brings them to a common goal. The estrangement between God and man is sin and spiritual death. Sin is not personal sin. The estrangement starts at birth. We are born sinners with an old sin nature, with the imputation of Adam’s sin. The reason we sin personally is because we have an old sin nature. So being born makes us automatically hostile to God because we are born in status quo spiritual death. So we need an umpire, a mediator. Jesus Christ on the cross provides the umpireship. The blood of Christ is the basis for mediatorship. In order to summarise the work of Christ on the cross and relate it to the Levitical offerings which were shadows of the cross the phrase “the blood of Christ” is used. For example, Hebrews 9:12-15 relate the blood of Christ to the doctrine of mediatorship. Since the blood of Christ is described as the saving work of Christ on the cross the blood of Christ provides the work of mediatorship. Therefore we understand that the blood of Christ = redemption, reconciliation, and propitiation. It is redemption that is always related to mediatorship because redemption is toward sin whereas reconciliation is toward man and propitiation is toward God.

6. The law anticipated mediatorship — Galatians 3:19,20. Several things to be noted: a) The Mosaic law under the supervision of the mediator, Jesus Christ, was taught by the angels to Israel; b) The purpose of the law was designed to define the hostility between God as party of the first part and man as party of the second part; c) When Christ became man He was qualified as mediator. In the meantime the Mosaic law defined both the hostility and the estrangement as well as anticipating the solution in the shadows of Codex #2.

7. Jesus Christ the God-Man fulfills mediatorship — Hebrews 8:6.

“between God and men” — we do not have any word for “between” in the Greek. However, between is added because we have two ablatives here, the ablative of qeoj and the ablative of a)nqrwpoj. God and man are the two parties that are hostile. When there are two ablatives separated by the word “and” these are called ablatives of separation. These are translated by the word “between.” If God the Father was propitiated at the cross then all members of the Godhead are satisfied by the cross, and all members of the Godhead are protected in their essence from anything that would compromise their essence in saving man.

“the man Christ Jesus” — this is not what it says in the Greek. The absence of the definite article in front of a)nqrwpoj emphasises the qualitative aspect of the verb. A)nqrwpoj is the word for man here. In the English translation it says “the man,” but there is no definite article because the man is unique and therefore to get a qualitative aspect of a noun you must deliberately omit the definite article. This means a unique man.

Translation: “For you see there is one God in essence and one mediator between God and mankind, unique man Christ Jesus.”

Verse 6 — “Who” is the relative pronoun o(j referring to the Lord Jesus Christ; “gave” is the aorist active participle of the verb didomi which is the regular word for giving in the Greek. The aorist tense is a constative aorist which contemplates the action of the verb in its entirety. Since it refers to the cross with specific reference here to redemption it refers to the spiritual death of our Lord bearing our sins and taking our place. The active voice: Jesus Christ produces the action of the verb through the incarnation, hypostatic union, impeccability, and the cross. This is a circumstantial participle to denote the point of our salvation as far as its provision.

“himself” — the accusative singular direct object of the reflexive pronoun e(autou which emphasises the fact that there is only one saviour and that He is absolutely unique. He is different from God in that he is man; He is different from man in that He is God.

“ransom” is the accusative singular direct object of the noun a)ntilutron. It actually means a redemptive ransom. It is something given in exchange for something else that is the price of redemption. So redemption’s ransom from the slavemarket of sin is the full meaning of the word.

“for all” — the preposition u(per plus the ablative plural of paj, indicating unlimited atonement.

The doctrine of redemption

1. The etymology of the Greek word for redemption. There are Hebrew and Greek words:

a) a)ntilutron which is a compound of two words, the preposition a)nti plus the noun lutron. The preposition means on behalf of and has a substitutionary connotation; lutron means money. So it means substituting money for the freedom of a slave or a prisoner, or payment for the freedom of a slave from the slavemarket.

b) a)polutrwsij, a noun meaning deliverance from. This word for redemption actually means deliverance secured by the payment of a ransom from the slavemarket.

c) lutron, which means the payment of a ransom.

d) lutrow, a verb which means to release from a slavemarket, release from prison on the payment of redemption money.

e) lutrwsij, a noun which means deliverance or freedom or redemption.

f) lutrwthj, meaning a redeemer, the one who pays for the freedom.

g) a)gorazw, a verb which means to buy or to purchase. Sometimes this is used for purchasing freedom from slavery.

h) e)cagorazw, which always means to purchase the freedom of a slave from the slavemarket.

i) Then we have in the Hebrew two verbs: gaal and padah.

2. Definition:

a) Redemption is the work of Christ on the cross directed toward sin. There are three aspects of the cross that must be fulfilled to have a complete salvation. There must be the work toward God, the work toward man, and the work toward sin. The work toward God is called propitiation, the work toward man is called reconciliation, and the work toward sin is called redemption. This is actually the full meaning of the blood of Christ.

b) The human race is regarded as being born with an old sin nature and therefore born spiritually dead to God. We are not spiritually dead because we sin, we are spiritually dead because we are born with an old sin nature.

c) This means that the human race is born into what is tantamount to the slavemarket. We are all born slaves. All members of the human race, including the virgin Mary, were all born into the slavemarket of sin. The only exception is Christ. There has to be someone on the outside to pay to get us out. Christ was born into the world spiritually alive, not spiritually dead.

e) Redemption, then, is the saving work of Christ by which He purchased our freedom from the slavemarket of sin.

f) The coin of the realm by which the purchase is made is called the blood of Christ, which is tantamount to Christ being judged for our sins, as per Ephesians 1:7; Colossians 1:14.

3. Jesus Christ is the only qualified redeemer. The qualification begins with the virgin birth by which He came into the world without the imputation of Adam’s sin and without an old sin nature. His personal life of impeccability resulted in His being perfect humanity. This means that He was qualified as perfect humanity to go to the cross to be judged for our sins and effect our release by His blood. This is taught in such passages as Isaiah 53:9; John 8:46; 19:4; 2 Corinthians 5:21; Hebrews 1:3; 4:15; 7:26-28; 1 Timothy 3:16; 1 Peter 1:18,19.

4. Christ was willing to redeem mankind. Without His willingness, without His human volition there is no redemption. (His divine volition is a part of the divine decrees). The redemptive work of Christ on the cross was an act of His own free will. This means that in eternity past His divine sovereignty was willing to redeem mankind on the cross. So a part of the divine decrees is the record of the sovereign decision of Jesus Christ in eternity past to go to the cross for us. Long before we existed He made that decision. This means that in time His human volition had to coincide with His divine sovereignty. And in His human volition He was also willing to go to the cross. Jesus Christ was totally obedient to the Father’s plan in His sovereignty and in His human volition. His human volition — Luke 22:42. When He said “Father” he was speaking from His humanity. The sovereign decision was made in eternity past and wasn’t even the issue, but when he said “Father” He was speaking from His humanity. By “my will” He meant His human volition. In Romans 5:19 we read from the Greek, “For as through one man’s disobedience many were made sinners, even so through the obedience of one [the obedience of Christ] many will be made righteous.” Philippians 2:8 — “And being found fashioned as a man, He humbled Himself and became obedient to death.” The word “obedient” indicates His volitional involvement in His impeccable humanity.

5. The doctrine of redemption was taught in the Old Testament by means of animal blood from animal sacrifices — Hebrews 9:22. Cf. Job 19:25,26 — redemption and resurrection.

6. The blood of Christ is the ransom money or the purchase price of redemption — Ephesians 1:7; Colossians 1:14. The blood of Christ depicts by analogy the saving work of the Lord Jesus Christ on the cross in which He was judged for our sins. The blood of Christ mechanically is found in 2 Corinthians 5:21; 1 Peter 2:24.

7. It is the soul of the believer which is redeemed in salvation. There is the doctrine of the redemption of the body, it is not related to salvation, it has to do with resurrection. It is the soul of the believer that is redeemed in salvation — Psalm 34:22.

8. Redemption removes the condemnation of the Mosaic law — Galatians 3:10,13.

9. Therefore the results of redemption are many:

a) Deliverance from the curse of the law, as per Galatians 3:13;4:4-6.

b) Cancellation of forgiveness of sins — Isaiah 44:22; Ephesians 1:7; Colossians; 1:14; Hebrews 9:15.

c) Redemption is the basis for justification — Romans 3:24.

d) Redemption is the basis for sanctification — Ephesians 5:25-27.

e) Redemption is the basis for eternal inheritance of every believer — Hebrews 9:15.

f) Redemption is the basis for the strategical victory of Christ in the angelic conflict — Colossians 2:14,15; Hebrews 2:14,15.

g) Redemption of the soul in salvation leads to redemption of the body in resurrection — Ephesians 1:14.

h) Redemption of the body is the ultimate or the phase three status of the royal family of God — Romans 823; Ephesians 4:30.

10. Redemption is related to the mediatorship of Christ — 1 Timothy 1:5,6; Hebrews 9:14,15.

“to be testified in due time” is not the way it goes in the Greek. The corrected translation is a new sentence and it says, “His testimony in his own time.”

“to be testified” — the accusative absolute of the noun marturion. With it is a definite article used as a possessive pronoun, so that we translate this much: “His testimony,” referring to the Father’s testimony. The Father gives testimony of the mediatorship or the redemptive work of Christ, the entire picture.

“in due time” — kairoij i)dioij, both locative plurals. It is translated “in his own time,” and it means in His dispensation. (This is an additional point in the doctrine of dispensations. God the Father uses dispensations to give testimony concerning Jesus Christ) This is an accusative absolute which is used here without the participle. Generally an accusative absolute will have the participle with it. It is grammatically set off from the rest of the sentence. We have here also the locative of sphere, translated “in his own time.”

Translation: “Who having given himself a redemptive ransom on behalf of all — His Father’s testimony in his own time.”

What does this mean?

1. The accusative absolute followed by the two locatives of sphere make the phrase “a testimony in his own time” totally independent from the rest of the paragraph.

2. This means that the redemptive work of Christ plus His mediatorship is God the Father’s testimony regarding Christ in His own time.

3. The definite article used as a possessive pronoun refers to God the Father, not God the Son. God the Father is the author of the plan. God the Son is depicted as the mediator and the redeemer in this passage, He executes the plan.

4. The plural of the noun kairoj refers to epochs of time and/or dispensations in which the Father testifies regarding the Son.

5. This anticipates Paul’s statement of his authority in the dispensation of the royal family of God and/or the Church Age.

Verse 7 — Paul’s authority in the new dispensation, the dispensation of the Church.

The uniqueness of the Church Age

1. The uniqueness of the Church Age is based upon the uniqueness of the person of Christ in the previous age. The uniqueness of Christ culminates in His strategic victory in the angelic conflict — the strategic victory of the Christ, resurrection, ascension and session. From this strategic victory comes the break-off a dispensation, the beginning of a new dispensation and the calling out of a royal family. The believers in this dispensation are different from believers in any other dispensation, we are royal family of God forever.

2. Every believer in this dispensation is royal family, royal priesthood, and actually lives in the holy of holies or the palace forever. In the previous dispensation the Jews could not enter the holy of holies. Only the high priest once a year on the day of atonement could enter the holy of holies twice, and he had to carry the proper animal blood from the proper animal sacrifice, he had to be wearing the proper garments, he had do the proper thing, the sprinkling of the blood on the mercy seat. He could not slip up on one bit of ritual. It meant death. Outside of that one person no one ever entered the holy of holies in the previous dispensation. Today we live in the holy of holies and we get their by means of the baptism of the Holy Spirit and resultant positional sanctification. Jesus Christ is seated at the right hand of the Father. The moment that you believe in Jesus Christ God the Holy Spirit picks you up and enters you into union with Christ, you share everything that Christ has.

3. As the sign of royalty every believer is indwelt by the Holy Spirit. This never existed before, God the Holy Spirit never indwelt the body of any believer before the Church Age. Remember to distinguish between the indwelling of the Holy Spirit and the filling of the Holy Spirit. The filling of the Holy Spirit is the Holy Spirit controlling your soul. The indwelling of the Holy Spirit inside of your body. You are never commanded to be indwelt by the Holy Spirit because the Holy Spirit is always there and He will always be there whether you are carnal or spiritual. All believers are indwelt by the Holy Spirit. The issue: Does the Holy Spirit control your soul? When He does you are filled with the Spirit, when He doesn’t you are said to be grieving or quenching the Spirit.

4. As a sign of royalty every believer is indwelt by God the Son. The Lord Jesus Christ actually indwells us and this never occurred before in all of history.

5. We also have a new contract called the New Covenant (not the New testament). A new dispensation means a new contract authorising a new priesthood. Each one of us as believers is not only royal family forever but royal priests forever.

6. The royal family of God has a completed canon of scripture. We have our instructions in writing. All divine revelation to the royal family of God is in written form, there is no extra-biblical revelation — no dreams, no visions, no trances, no voices. Furthermore, we have a new communicator called a pastor-teacher. He is also the guardian of the local church. And there is a new classroom, the local church. There was no church before the day of Pentecost.

7. The believer does not live under the Mosaic law but the new covenant or the new contract which not only abrogates but supersedes the Mosaic law. Therefore we have a clearly defined grace way of life.

8. The objectivity of maturity is now constructed through the ECS rather than the shadows of the Old Testament. The edification complex is formed in the soul by Bible doctrine.

9. Every member of the royal family of God is in full-time Christian service. There is no such thing as a layman. Every member of the royal family of God is an ambassador personally representing the Lord Jesus Christ in this dispensation.

10. The strategic victory of Jesus Christ plus the interruption of the Jewish Age leads to the intensification of the angelic conflict.

“Whereunto” — the preposition e)ij plus the accusative singular of the relative pronoun o(j. The prepositional phrase is not brought out, it should be translated “Into which.” It is a reference to the dispensation of the Church and it should be translated so you understand and relate it to the previous verse, “Into which dispensation.”

“I am ordained” — the aorist passive indicative of tiqhmi plus a strong proleptic pronoun e)gw. Tiqhmi means to be appointed. The dramatic aorist tense states a present reality with the certitude of a past event. This is an idiom for a device of emphasis, it refers to a result which has been accomplished, and it should be translated like the perfect tense: “I have been appointed.” The passive voice: Paul received in the past the action of the verb, he received it by grace. The indicative mood is declarative expressing the verbal idea from the viewpoint of reality.

“a preacher” — the noun khruc, a royal herald, a man close to the king and representing the king in some kind of a parlay. He is a representative of the king, he communicates for the king the king’s policies. The point is that a herald is not some town cryer, a herald is highest royalty next to the king, speaking for the king, giving the king’s policies. That is what “preacher” means. Not only is Paul a herald proclaiming God’s policies for the Church but with that he has the highest rank ever given in a spiritual gift, the gift of apostle: “and an apostle” — nominative of appellation from a)postoloj. Since the nominative case is by nature the naming case it is no too awkward to find the object of the verb in the nominative case. We have two nominative cases. He says “I have been ordained” or “I have been appointed a royal herald and an apostle.” The point is that you would expect these in the accusative case but both of them are in the nominative of appellation. In other words, when you are naming these titles as great as khrc and a)postoloj instead of putting them in the usual accusative which is the accusative of direct object you switch to the nominative because you are dealing with titles that are too high to be reduced to any other case.

Next we have a parenthesis. Timothy is such a wimp that he has forgotten the authority of the apostle Paul who appointed him to take charge of the Ephesian complex. So we have a parenthetical statement for Timothy but it has an application to us which is why it stands in the Word of God. Authority is authority. A pastor may be your best friend but if for some reason he must use his authority you aren’t his best friend, you are another member of the congregation about to be sliced to ribbons!

“I speak” — present active indicative of legw. This is a pictorial present, it denotes events in the process of occurrence. He is explaining to Timothy that he is still in charge. The active voice: Paul is doing the communicating. The indicative mood is a declarative for reality. It should be translated “I am speaking.”

“the truth” — the accusative singular direct object of a)lhqeia which means doctrine here. He is speaking doctrine when he speaks about his authority. The fact that he is a royal herald and an apostle is doctrine. “in Christ” is not found in the original. “I am speaking doctrine: I never lie” — the present middle indicative of the verb yeudw plus the strong close-the-door type of negative o)uk. The present tense is the static present. Paul says, “I never lie.” The middle voice is the indirect middle emphasising Paul as the agent producing the action of the verb, and it is declarative for historical reality. End of parenthesis.

Now we have a new sentence but it is still within this verse: “I am a teacher of the Gentiles in doctrine, even truth.”

“a teacher” — this word is not a nominative subject but a predicate nominative, and we have to add the words “I am.” It is the predicate nominative singular of the noun didaskaloj. It is minus the definite article and the absence of the definite article emphasises the qualitative aspect of the noun. In other words, this is the highest function today in the royal family of God. The translation so far in this passage should be, “Into which dispensation I have been appointed a royal herald, and an apostle, (I am speaking doctrine, I never lie;) I am a teacher.”

The doctrine of didaskoloj

1. The public assembly of the local church is the classroom of the royal family of God for this dispensation. It requires both the pastor as the teacher and the congregation as students without portfolio.

2. The pastor must have complete authority as well as the proper spiritual gift, study preparation along with moral courage and academic honesty.

3. In the public assembly of the local church we have the concept didaskoloj to cover the pastor-teacher or the guardian. The pastor-teacher is known by the word e)piskopoj which means overseer or guardian. In keeping with the principle of the privacy of the royal family the believer assembles himself with others under the title of maqhthj, which means to be a disciple or a student without portfolio. The one who faces this person is called didaskoloj. The word means a communicator to a group, never to one person.

4. Therefore only in public communication of doctrine in the classroom of the local church does the royal family have the necessary privacy for learning, for personal application, for fulfilling the principle of living your life as unto the Lord, as per Colossians 3:16,17.

5. Personal time with an individual — the one on one system — is an intrusion upon the freedom and the privacy of the royal priesthood of the believer. it is a violation of freedom, it becomes a system of dictatorship through either coercion, bullying, or salesmanship. It violates the right of the royal priest to live his life as unto the Lord and it becomes a system of personality pressure, a system of promoting pseudo spirituality and legalism and forcing on the believer a system of pseudo spirituality, legalistic gimmicks, evil, reversionism, in effect. The pastor is the teacher of doctrine. No one ever grows up apart from the function of didaskoloj. That means he is not a coach, he is not a physical training expert, he does not teach the congregation salesmanship, he does not teach his congregation anything except Bible doctrine. What they do with it is their volition processing the entire matter. It is not even the responsibility of the pastor to counsel. If you take in Bible doctrine as you should you don’t need counseling.

6. Primarily the pastor is a teacher, a policy-maker, a super student of the Word of God, an administrator in the sense of finding men who have the gift of administration. He is also the spiritual leader of the local church. All of these are accomplished without intrusion into the privacy of anyone in the congregation.

7. Didaskoloj must have the absolute authority in teaching. This authority is derived from the verb that goes with the cognate. The verb is didaskw which means to teach with authority, to teach with confidence, to teach in monologue form. The objectives of didaskoloj and his teaching function are:

* To construct the inner altar of the soul in the royal priesthood. There must be an altar before you can serve the Lord. Your service as a priest depends on possessing an altar. The altar is made up of Bible doctrine. No altar; no service.

* To lead the believer to the tactical victory of the super-grace life. This is accomplished by consistent teaching of the Word.

* To maintain super-grace. This is called equipping the believer with the full armour from God — Ephesians 6.

* To challenge the royal family of God to pick up the cross and follow Jesus Christ, which means the primary priestly function of the believer in this dispensation is the daily function of GAP.

“of the Gentiles” — the objective genitive plural of e)qnh means “to the Gentiles.” The greatest expert in the Church Age on the Jews is a teacher to the Gentiles. That means that his Jewish background was so great in the field of doctrine that by combining the doctrine in the Hellenistic language of the Koine Greek with his own theological background he had the greatest framework in the world to be a communicator of the doctrine of the mystery.

“in faith and verity” — e)n plus the locative singular of pistij, which means doctrine here; the ascensive use of kai is used for an apposition and it should be “even a)lhqeia,” which also means doctrine or truth. We can translate it, “in doctrine, even truth.”

Translation: “Into which dispensation I have been appointed a royal herald, and an apostle, (I am speaking doctrine, I never lie;) I am a teacher of the Gentiles in doctrine, even truth.”

Principles

1. The highest spiritual authority of the Church Age is derived from the communication gifts such as apostle or pastor-teacher.

2. This type of spiritual gift carries the authority to teach doctrine, to rule the local church, to discipline the royal family in the local church.

3. Paul has this authority as an apostle. Timothy has this same authority as the pastor in Ephesus.

4. Timothy has been reluctant to use this authority, and by this verse Paul suggests that he get with it.

Verse 8 — the second command to prayer. Remember that the background is to pray for establishment.

“I will” — the present active indicative of the strong verb boulomai which means decision all the way., decision of will after careful deliberation. Therefore once again we have the phrase “command decision.” With that we have the inferential particle o)un, and it should be translated “Therefore I have made a command decision.” The present tense is the aoristic present for punctiliar action at that moment. The active voice: Paul the apostle produces the action. The indicative mood is unqualified assertion of a command decision.

After this command decision we get an accusative of general reference. [An accusative of general reference is a combination of a noun in the accusative case plus an infinitive. While technically it is not the subject the accusative of reference describes the person or persons connected with the action of the infinitive] And here it is, “that men pray.”

The word “men” is the accusative plural of the definite article to denote individuals who are qualified members of the royal family of God. Remember that only the royal family of God is qualified to pray, only the royal priesthood. In other words, every believer. We are all royal priests and we are qualified to pray.

Also with the definite article is the accusative plural of a)nhr, used for men in contrast to women or boys. It is used for a man with special emphasis on his manliness and his leadership. It suggests here that men lead the way in prayer rather than women as is so often the case. We also have the present active infinitive of the deponent verb proseuxomai, a strong verb for prayer. It is in the present tense, the tendencial present for an action which is commanded but is not actually taking place at the time. Reason: Wimpy Timothy has caused wimpyism to spread throughout the Ephesian church. The infinitive is the imperative infinitive, it denotes a very strong command. Real Christian men produce the action of the verb.

“every where” — e)n plus the locative of paj plus the locative of topoj: “in every place,” literally.

“lifting up holy hands” — the words “lifting up” is the present active participle of e)pairw. This is a temporal participle and it is used in a figurative sense for intercession, the same way that Moses lifted up his hands and prayed for establishment. He prayed for the military. The idea is that you don’t have to lift up your hands like Moses did, it means intercessory prayer. It is a figure of speech for intercessory prayer and leadership in intercessory prayer. The Greek language is filled with figures of speech. The words “holy hands” is the accusative plural direct object from the adjective o(sioj which means devout or pleasing to God. It connotes being in fellowship. We also have with this the word xeir, the word for hand. So, “devout hands, pleasing to God hands.” “Devout hands become a metonym for the believer in fellowship, advancing daily through the function of GAP and applying his doctrine in a prayer life. It refers to a growing believer positive toward doctrine applying his doctrine in intercessory prayer. So the devout hands simply indicate the fact that it is the growing believer, the believer who is functioning daily under the principle of GAP, the believer who is getting into the category of spiritual maturity, who is following the colours to the high ground.

“without wrath” — the adverb xwrij becomes an improper preposition here. They are really not prepositions in the Greek but they become prepositions and actually take an object. In this case the object is o)rgh in the genitive, and it is used for the mental sin of anger.

Anger

1. The mental sin of anger is characteristic of the carnal believer, the reversionist, and the believer influenced by evil, because anger is antagonism of soul. Anger becomes irrationality of soul. There is a difference between mental and emotional anger and the Greeks recognised that by using two words: o)rgh is mental anger; qumoj is purely emotional anger.

2. Anger results in self-induced misery — Proverbs 22:8.

3. Anger also produces chain sinning — Hebrews 12:15.

4. Anger causes misery to others in the periphery — Proverbs 21:19; 22:24; 25:24; 29:22; Amos 1:11.

5. Anger is also related to cruelty, a more permanent mental sin — Proverbs 27:4.

6. Anger is related to stupidity — Ecclesiastes 7:9.

7. Anger is related to reversionism — Ephesians 4:31; Colossians 3:8.

8. Anger frustrates prayer and hinders the ministry of intercession in the royal priesthood — 1 Timothy 2:8.

“doubting” — incorrect translation. This is an object of the improper preposition and the Greek noun is dialogismoj which means reasonings, opinions, and thoughts which are in dispute with doctrine. Hence, it comes to mean a skeptical, critical attitude toward doctrine. Such an attitude results in dissension and the word comes to mean “dissension” — dissension from antagonism toward doctrine. The phrase should be translated, “without anger and dissension.” This passage is also suggesting that mental attitude sins are a great hindrance to effective prayer, whether anger, pride, jealousy, bitterness, vindictiveness, implacability, guilt complex, or any mental attitude which rejects the authority and the teaching of the Word of God.

Translation: “Therefore I have made a command decision for men in every place, to pray while lifting up devout hands, without anger and without dissension.”

Introduction

1. In the paragraph now coming up (Verses 9-15) we have a dissertation about the greatest thing about the woman — inner beauty. Every female member of the royal family can be and should be beautiful. Just as manliness in the male is found in the soul so beauty in the woman is found in the soul.

2. Women are responders. Whatever a woman becomes as a result of responding is good. A woman may be very loving, very aggressive, very animated, very stimulated because she is a responder.

3. Whatever a woman becomes as a result of reaction (a negative factor) is bad. This leads the woman into women’s lib, frustrations, bitchiness, abnormal ambition.

4. Jesus Christ was very tender and compassionate toward women. As a result they responded to Him and learned doctrine so that many of the most mature believers in His earthly ministry were women.

5. The response of women to doctrine is the basis of their being influenced by doctrine.

6. The illustration of this response is marriage or category #2 love. The woman is her most beautiful, most animated, when she is responding to the man she loves. She is so occupied with the man she loves that other things in life become insignificant, do not disturb her, and her animation and her obvious warmth from the response to her right man seems to bless all in her periphery.

7. A woman’s occupation with her right man illustrates the believer’s occupation with Christ — Psalm 37:4,5.

Outline of the paragraph

The principle of feminine pulchritude — verse 9.

The principle of feminine royalty — verse 10

A parenthesis — verses 11-15a, the woman in the church, the woman in creation, the woman in the fall, the woman in metamorphism.

The principle of feminine godliness — verse 15b

Verse 9 — the principle of feminine pulchritude. “In like manner also” — the adverb w(sautoj. It is made up of two pronouns, the relative pronoun and the intensive pronoun. They are combined to make an adverb which changes the subject and begins a new paragraph. It can be translated literally, “Likewise” or “In the same manner.” This adverb indicates a second command decision. It refers back to verse 8 and picks up boulomai for a second command decision. So it should be translated, “Likewise I have made another command decision.” This phrase implies that women are also commanded to pray and avoid mental attitude sins. They are also to pray for establishment.

“that women adorn themselves” — we have another accusative of general reference. We have an infinitive and the subject of the infinitive is in the accusative case to describe the persons who are performing the action of the infinitive. The word “woman” is going to be in the accusative case, the word “adorn” is the infinitive and women are actually doing the adorning, says the accusative of general reference. Remember again, the accusative of general reference is the noun in the accusative case acting as the subject of the infinitive to describe the persons connected with the action of the infinitive. Here we have the accusative plural of gunh and it is correctly translated “women” — “adorn themselves” is the present active infinitive of the verb kosmew. It means to decorate, to adorn, to make beautiful, to make attractive. The present tense of the infinitive is a customary present to denote what should habitually occur with female members of the royal family of God. This is also a tendencial present used for an action which is commanded but not taking place. In other words, these women who were bullying Timothy were actually poorly dressed. The active voice: Christian women at Ephesus are to produce the action of the verb and, of course, it refers to all Christian women, this is a part of the Word of God. The infinitive is the imperative infinitive used to denote a command and to follow up on boulomai of the previous verse. The object of the infinitive is the word “themselves,” the accusative plural direct object of the reflexive pronoun e(autou. The genitive is the vocabulary form for this particular pronoun — very unusual. Translation so far: “Likewise I have made a command decision, that women should make themselves beautiful.”

Summary

1. The first attack upon the woman in the garden dramatised the importance of the woman’s soul.

2. It is not the appearance of the woman that counts but the condition of her soul.

3. The man is never commanded to be beautiful, only the woman is commanded by the verb kosmew. It has to do with exterior beauty and it means to make the most with what you have.

4. All Christian women can be beautiful. This is the implication of this passage.

5. Because of reversionism and the influence of evil the modern emphasis is placed on overt beauty gimmicks and so-called sex appeal.

6. Clothes do not make the woman, the woman with inner beauty makes the clothes.

7. Inner beauty refers to the condition of the woman’s soul.

8. This verse anticipates the true emphasis of feminine pulchritude, the beauty of the woman’s soul. But when a woman has a beautiful soul with maximum doctrine she knows how to clothe herself.

Application and anticipation

1. If a woman is commanded to make herself beautiful it immediately discounts the fact that women are born beautiful.

2. While some women have better features and better symmetry than others these human standards are rejected by the Word of God as not the true standards of beauty, they are merely the accouterments of beauty.

3. A woman’s face and body are not her beauty or lack of beauty. The issue in feminine beauty is the soul. The body merely manifests what is in the soul. If you have grace orientation of soul you will have poise, and whatever you lack in symmetry of body poise of soul and a little ingenuity in dress will take care of the whole thing.

4. This verse emphasises the fact that what women wear on the body do not constitute their real beauty, it is what a woman possesses in her soul. These things are legitimate accouterments, that is why there is a command decision here for the women to stop neglecting the way they dress.

6. In other words, what women wear on the outside is not as important as what they wear on the inside, but when what they wear on the inside is good what they wear on the outside is good; it matches.

There is a parallel passage in 1 Peter 3:1-6, and when you take 1 Timothy 2:9-15 and put these together one thing emerges with regard to the woman’s overt appearance. She is to be as well-dressed as possible. There is no excuse for a woman being sloppy. Sloppiness is not spirituality. These two passages of scripture are not opposed to wearing nice clothes, not opposed to good styles, not opposed to elegance and good taste. What both of these passages say is: Overt charm is meaningless without inner beauty. Overt charm becomes false and empty without inner beauty. It is the inner beauty of the royal priesthood, the soul clothed with maximum doctrine, that makes the woman’s elegance, good taste, grooming, poise, etc. so attractive.

7. Without the inner beauty of super-grace the best of exteriors become useless. The passage does not oppose exteriors but merely says they are useless without the inner beauty of doctrine.

8. Therefore the female member of the royal family of God cannot afford to be dressed in the filthy rags of reversionism, she cannot afford to have her soul influenced by evil.

“in modest apparel and shamefacedness” — the Greek doesn’t say all of this.

“in modest apparel” — the preposition e)n plus the instrumental of the adjective kosmioj. With this we are going to have one other word in this prepositional phrase, the noun katastolh. Instead of modest apparel it comes to mean “by means of respectable well-arranged clothing.” The adjective kosmioj means “respectable.” The noun katastolh means well-arranged. What does “respectable” mean? Sometimes certain ladies are so dumb that they often emphasise in their dress what they think a man likes, or what they think the men like. Respectable means that you don’t have to uncover your anatomy for any male to get the idea! Therefore the implication is, whatever your weaknesses of symmetry cover them. Whatever your strength of symmetry show it by what you wear but don’t uncover it.

“shamefacedness” — the preposition meta plus the genitive singular of a)idoj, a poise word which means modesty, reverence, respect, but it really connotes the concept of the inner poise of the soul that comes from Bible doctrine. We could translate it “associated with respect.”

Principles

1. Since the woman is a responder her capacity for love is related to her respect for the object of her love. A woman should dress to please the man, that is what the phrase “associated with respect” really means.

2. No woman can truly love a man she does not respect.

3. A woman must not confuse feeling sorry for a man with love. Sympathy is not love.

4. Somewhere in the garden the original woman began her ego trip when she lost respect for Adam and his authority over her.

5. This started her with social unfaithfulness. It started her social intercourse and unfaithfulness with Satan. She began by talking with Satan who approached her in the body of the serpent.

6. Eve’s social unfaithfulness, disregarding the authority of the Lord Jesus Christ her Bible teacher, and disregarding her husband, had tremendous repercussions — the fall. Her social unfaithfulness disregarding the authority of Jesus Christ disregarding the Word. Therefore she did not understand certain things when Satan began to talk with her.

7. Eve’s social unfaithfulness disregarded the authority of Adam, her right man.

8. Now she must recover from the consequences of the fall and the evil of Satan’s policies. Her recovery is the way she left. She must develop respect for the Word in the spiritual realm and respect for her right man.

“and sobriety” — genitive singular. It is the object of the preposition meta. It is meta plus swfrosunh which does not mean sobriety, it means the ability to think clearly, the ability to think objectively, the ability to assemble the facts and make a decision on those facts. It comes to mean good judgment as a result of good common sense. This prepositional phrase actually refers to the woman’s inner beauty of soul.

Since the woman is a responder she must be under well-defined authority before her beauty of soul can develop. The authority begins with the realisation after salvation that Bible doctrine is more important than anything in life. Once you realise that then you find your first authority. Once the woman accepts the authority of her right pastor her life can be relatively simple. All of her relationships will be based on concepts of Bible doctrine. Good judgment or soundness of mind is based on residence of maximum doctrine in the woman’s soul.

“not” — the negative mh, a qualified negation in contrast to o)uk. This does not prohibit the woman’s use of a hairdo, expensive clothing, or expensive jewelry. The passage, however, does emphasise that overt dress must not be expressed to the exclusion of inner beauty. The negative mh emphasises relative importance. With the next word “with” it means “not with emphasis on.”

“with” — the preposition e)n plus the instrumental of the noun plegma which means high fashion hair styling. It should be translated “not with emphasis on high fashion hair styling.” In other words, it is permitted to have it, says the negative mh. If we had the negative o)uk there would be no permission at all. What you have in your soul is a thousand per cent more important than your hair style.

“gold or pearls” — the best types of jewelry for a woman are gold and pearls. The Word of God not only says that ladies are not to emphasise these things but it does something else. It also emphasises that when you get around to wearing jewelry wear things that are feminine and are complementary to the woman. The word “gold” is xrusion which means golden jewelry — “not with emphasis on golden jewelry.” The emphasis must be on the soul. Then we have “or pearls” — actually and ‘either/or’ here. The word for pearl is margarithj.

“or costly array” — literally, “expensive clothing.”

Translation: “Likewise I have made a command decision that women should make themselves beautiful by respectable, well-arranged clothing, associated with respect for authority and good judgment; not with emphasis on high fashion hair styling, golden jewelry or either pearls or expensive clothing.”

Summary

1. This verse begins with a great emphasis on the woman’s inner beauty in contrast to her overt grooming and appearance. They are first of all set up in contrast and then the verse goes on to show how they can compliment each other.

2. Overt grooming and appearance are very important in the dress of a woman but not nearly as important as her inner beauty of soul.

3. Note again that the negative mh does not forbid or prohibit elegance. It does not prohibit expensive clothing and accessories, but it demand that emphasis be placed on inner beauty. The command post of the soul must have maximum Bible doctrine.

4. Therefore the importance of the woman being controlled by doctrine rather than by evil. This issue is found in Hebrews 5:13,14.

5. Clothes do not make the woman but the super-grace woman makes the clothes.

6. The finest appearance and apparel are ruined by the soul in reversionism or under the influence of evil.

7. The soul possessed of evil, of mental attitude sins, of pride, arrogance, envy, jealousy, bitterness, vindictiveness, implacability, hatred, guilt complex, or any form of pettiness is an ugly soul.

8. The soul under the principle of the balance of residency — the filling of the Holy Spirit plus maximum doctrine in the soul — is the source of real beauty. It is the source of the woman’s inner beauty.

9. Spiritual pulchritude is far superior to physical pulchritude. Grace beauty is far more impressive than inherent or cultivated beauty.

10. The reflected glory of God is far greater than the narcissistic glamour of cosmetic concinnity.

Verse 10 — the pulchritude of royalty. “But” is the adversative conjunction a)lla. It sets up a contrast between what the woman puts on her body and what she wears in her soul. The word “which” is the nominative neuter of the relative pronoun o(j — “which” or “what.”

“becometh” — the impersonal verb prepei, “fitting.” “But what becomes fitting for women” — the dative plural indirect object of gunh. This indicates the one in whose interest the action is performed. So it becomes the dative of advantage for every Christian woman to possess inner beauty of the soul from resident Bible doctrine.

“professing” — incorrect. The phrase is “being promised,” the present passive participle, dative feminine plural of e)paggellw which means to promise. It means to be promised blessing. All women are promised blessing. It is to the advantage of every woman to know that the moment that she believes in the Lord Jesus Christ she is promised blessing. The plural of the participle: All women regardless of their physical appearance are promised blessing. The feminine gender of this participle says for women only. We are talking about women only in this context. The present tense of the participle is a static present, it represents a condition which perpetually exists. The inner blessing of the female super-grace believer is a part of the eternal decrees. The intensification of her blessing is related to Bible doctrine. The passive voice: all women of the royal family of God receive the action of the verb, namely blessing and inner beauty as a part of their super-grace paragraph. The participle is a telic participle, it denotes God’s purpose in eternity past to provide blessing, inner beauty for every woman who saturates her soul with Bible doctrine.

“godliness” — the accusative singular direct object of qeosebaia, a compound word made up of the word qeoj plus the verb sebomai which means to worship, to stand in awe of or to reverence. Qeosebaia means to be occupied with the person of Christ, to be in super-grace status. It is a synonym for balance of residency in the soul — “being promised super-grace status.”

“with good works” — dia plus the genitive of e)rgon and a)gaqoj — “accomplishment” and “good of intrinsic value.” It should be translated literally and correctly, “through intrinsic good accomplishments.” Intrinsic good accomplishments refer to the daily function of GAP as the means of reaching the super-grace status. Intrinsic good accomplishments refer to being influenced by doctrine rather than by evil. It is in the plural to indicate the multiplicity of times that a woman must expose herself to Bible teaching in order to have a saturation of doctrine in her soul. A))gaqoj or intrinsic good means that the royal family is in a status of intrinsic good and therefore have the simple principle of following the colours to the high ground.

Translation: “But what becomes fitting for women being promised super-grace status through intrinsic good accomplishments.”

This passage is addressed to believers, to ladies who are born again. A question immediately arises. Is it possible for a woman who is an unbeliever to have any measure of inner beauty. The answer is yes, but very limited. To the extent to which an unbeliever woman follows establishment principles, to the extent to which her soul is free from mental attitude sins she may have inner beauty. But remember that the inner beauty of a woman who is an unbeliever is limited to the concepts of establishment. She cannot go beyond that and therefore the unbelieving woman can never attain the magnificent inner beauty that belongs to the super-grace woman in the royal family of God.

Verse 11 — the beginning of the great parenthesis which goes through to the beginning of verse 15. It begins in verses 11 & 12 with the woman in church.

Principles

1. At this point we begin the parenthesis in which the woman, as in the previous two verses, is the exclusive subject. Everything in this parenthesis speaks about the woman.

2. The extent of the parenthesis, verses 11-15a, is an interruption of the sentence begun in verse 10. The sentence will be completed in the last half of verse 15.

3. The closing part of verse 10 is found in the last half of verse 15 which actually defines the intrinsic good accomplishments in terms of continuation of the intake of Bible doctrine.

4. Therefore the intrinsic good accomplishments at the end of verse 10 will be clearly defined after the parenthesis.

Let the “woman” — this is the vocative singular of the noun gunh. This is the first word in the sentence. The vocative singular begins the sentence and the parenthesis. We also have the absence of the definite article which emphasises the quality of woman. The absence of the definite article reminds us of the fact that this passages designed so that the woman will be exactly what God intended her to be — the most wonderful thing in life. However, her response can be active or passive. Active response explains the beauty of the woman’s aggressiveness in love. This aggressiveness only becomes distorted into something which is non-feminine when the woman reacts in her aggressiveness rather than responding in her aggressiveness.

It is not impossible for a woman to learn but it is much more difficult for a woman to learn because she was the first arrogant member of the human race. Arrogant people are not teachable. The most arrogant person in the human race was the woman in the fall, and women are just as difficult to teach today, they want everything the way they want it. If you have mental attitude resentment you can’t learn.

The verb “Let learn” is the present active imperative of manqanw, and this confirms that ladies can be taught. Manqanw means to learn from instruction through a teacher with authority. The verb implies the basic means by which God tests the spiritual reflexes of the woman as to whether she is a responder or a reactor. The woman’s attitude toward doctrine as it is taught from the pulpit determines whether she is going to be a responder or a reactor. Reaction is negative, response is positive. Learning is silence not only means not talking, but also a mental attitude resentment means lack of silence — loss of what might be called an open mind. Silence is not only listening and concentrating but an open mind, objectivity of the soul.

The present tense of the word “learning” is both iterate and tendencial. The iterative present describes what recurs at successive intervals. Learning doctrine in the assembly of the local church occurs at successive intervals. The tendencial present indicates the action which is purposed is not taking place at the moment that Paul writes to Timothy. In other words, the ladies were not attending Timothy’s Bible classes. The active voice: women in the royal family of God produce the action of the verb by assembling in the local church, recognising the authority of their right pastor-teacher, as per Hebrews 13:7,17. The imperative mood: this is a command to all lady believers. This means that first of all they must find a right pastor-teacher and once they do they must settle down and stick with it. Women are not to be church hoppers.

“in silence” — e)n plus the locative of h(suxia. H(suxia is a lot more than it appears. it doesn’t mean simply to be quiet. It means concentration and mental attitude sins destroy concentration as much as verbal conversation while the message is being taught. So what does “silence” or h(suxia mean?

1. Silence is the response of interest, good manners, concentration, respect for authority.

2. No one can learn doctrine while talking. Talking in church during Bible teaching is more than poor manners, it is reaction, it is thoughtlessness, it is the quintessence of arrogance to think that what you are saying or whispering is more important than what is being taught from the pulpit.

3. H(suxia means more than this, however. It goes right back to the soul and inner tranquillity. It means quietness of mentality of the soul, quietness or an undisturbed inner life.

4. Therefore the first issue with the disturbed woman is not the content of the doctrine, it is the matter of authority.

5. When women react in their souls they always want to talk!

6. In reaction the most reticent of women have a lot to say. Angry words spill out of their mouths regardless of the circumstances.

7. Being in the sacred assembly of the local church means nothing to a reacting woman.

8. When she verbalises her reaction she has ceased to concentrate on the subject being taught and has made an issue of herself rather than doctrine. To make an issue of doctrine is objective, to make an issue of herself is subjective.

9. The only real issue in teaching the Word of God is Bible doctrine.

10. Therefore when the woman interposes with the reaction of mental attitude sins she interrupts with verbal vituperation, or written vituperation. When this happens in this pattern the woman of the 20th century fails in the same way that the first woman failed in the garden. The first woman failed to respond to the communication of Bible doctrine from her right pastor, Jesus Christ Himself, because she had rejected the authority of Adam, her right man; she have conversations with Satan and social infidelity; and she had now come to the point of not listening in Bible class when Jesus Christ came every day to teach.

“with all subjection” — the preposition e)n plus the word paj. Paj means not only all but entire. These are both in the instrumental. With paj is u(potagh, and the best translation is “with entire subordination.”

U(potagh

1. The noun u(potagh is both the instrumental of means as well as the instrumental case of manner.

2. Subordination to the pastor’s authority is both the means of spiritual growth and the manner of the function of GAP.

3. The noun u(potagh is a strong military word for subordination to authority.

4. No woman can advance spiritually until she accepts the authority of her right pastor-teacher.

5. She does this by assembling in the local church or classroom to be taught under the concept of monqanw.

6. The woman must make constant decisions from her own free will to assemble in a local church, to subordinate herself to her own pastor-teacher by silence.

7. The pastor-teacher has both acquired and developed categories of authority. U(potagh means two kinds of authority: developed and acquired. One is by appointment, one is by cultivation.

8. Acquired authority is the spiritual gift received in grace at salvation from the Holy Spirit. It is to male believers only, no woman ever has the gift of pastor-teacher. Developed authority: the pastor must be a diligent student of the Word of God. In this way he acquires the content of doctrine to communicate. His developed authority comes from study-and-teach. The woman must respond to the message for her spiritual growth and blessing as well as her inner beauty.

Translation: “Women be learning in silence with complete subordination.”

Principles

1. The original woman in the garden came to the point where she failed to fulfill this principle.

2. In her arrogance she resented the teaching of Jesus Christ and reacted to monologue type teaching.

3. So Satan began to share with her. Dialogue always appeals to the woman.

4. With her right man the woman uses dialogue to undress her soul. She undresses her soul before the one she loves as with no other human being. This is a legitimate function of dialogue in the life of the woman and this is why she is so inclined to talk when she should be listening.

5. There is no place for nakedness of the woman’s soul in the assembly of the local church. The nakedness of her soul is in the intimacy of her conversation with her right man.

6. Just as a woman undresses her body for her right man so she undresses her soul. But assembly worship is not category two love.

7. The issue in the assembly of the local church is always category #1 love, and that always has as its object Jesus Christ the revealed member of the Godhead.

8. It is the local church and its doctrinal teaching that gives the woman her capacity for love in all categories and keeps her priorities straight.

9. The woman in church must be silent, concentrating on the doctrine, that she might become occupied with the person of Christ as a result of inculcation.

Subordination to right pastor protects the woman’s soul from evil just as love for her right man protects her body from sinfulness and infidelity. Therefore discipline and authority are necessary for learning, for clothing the soul with the garments of super-grace blessings.

1. The woman’s capacity for life, for love, for happiness are related to her subordination to the authority of her right pastor for doctrinal teaching. This subordination begins before she comes to church, it begins by the fact that she gets here even though she is distracted by many things. Then when she arrives she must make the decision to concentrate at the proper time.

2. The woman often becomes infatuated with or falls in love with her doctor, her lawyer, her milkman or her husband’s friend. This can be innocent or result in something as bad as social and sexual unfaithfulness. This affects the body and temporarily the soul. However, to fall in love with your pastor is much more devastating because it involves the soul being damaged by evil instead of spiritual growth and doctrine. Spiritual growth is frustrated, doctrine is neglected, and for the same reason the woman therefore cannot concentrate. Therefore this passage is explicit that women must not and do not have the right to anything except respect for the authority of the pastor and concentration on what he is saying. And all of this means to be learning in silence with total subordination.

Verse 12 — “But” is the adversative use of the conjunctive particle de to set up a contrast between the woman in her right place, as per the previous verse, and the woman out of place in this verse. This is concerning the woman in church where she must be silent. The woman in the local church must be submissive to the authority of her right pastor. In this verse she is warned against overstepping the boundaries ordained by God. The overstepping is to set herself up as a teacher and to set up her opinions in opposition to the pastor-teacher.

“I suffer not” — present active indicative of e)pitrepw which means to permit, plus the strong negative o)uk. Translation: “But I do not permit.” The present tense is a static present for a condition which perpetually exists in the Church Age. The active voice: Paul is speaking and producing the action of the verb. Here is the first of several indication in the epistles that Timothy is having a hard time from the ladies. Timothy did not know how to cope with insubordinate women. The indicative mood is declarative representing the verbal idea from the viewpoint of historical reality. The strong negative is a command of unqualified assertion.

This does not mean that ladies cannot teach children. Up to a certain age a child learns more from a woman than he ever will from a man. What this passage does say is that no woman teaches a congregation.

“a woman” — gunh, dative singular of indirect object, indicating the one in whose interest the prohibition is cited. It is in the interest of the woman never to have authority over a man or to teach a man. This is where we get the dative of advantage.

Summary

1. It is to the advantage of every lady to refrain herself from ever usurping authority over a man.

2. Since this is a dative of indirect object and since the meaning of indirect object is interest this becomes also a dative of advantage. It is a dative of advantage in prohibition form and therefore the prohibition is in the interest and advantage of the woman.

3. The absence of the definite article emphasises the high quality of the lady.

4. The high quality of the lady is destroyed when she is permitted to exercise authority over the man in any way, including teaching.

5. To rob a woman of her femininity is to rob her of her greatest influence and blessing to others.

6. To take away a woman’s responsiveness is to destroy her charm, her beauty, and her dynamic influence in the human race.

7. Without responsive women there can never be a civilisation. There is no blessing for man, and for many in the human race there is nothing worth fighting for and there is nothing worth dying for.

8. The responsive woman becomes the man’s love life, the domineering woman becomes the man’s downfall and misery.

9. So the difference between a magnificent woman and a horsy bitch depends on which side of authority the woman jumps, submissiveness to the man or revolution against the man — insubordination.

10. When a woman responds with subordination to a man she enters into the super-grace glamour of the royal family. Her response has to be in the field of doctrine. When she has this doctrine she has capacity for love, and somewhere there is a man to whom she can respond as no one else.

11. When a woman reacts by exercising authority over a man she becomes a reversionistic, evil harridan.

12. So the woman’s attitude toward authority determines whether she is a blessing or a cursing in life.

“to teach” — the present active infinitive of didaskw. It means to teach a group of people authoritatively, to teach from the pulpit. Hence, the intellectual, authoritative communication of doctrine must come from the man who has the gift of pastor-teacher. The present tense is a static present, it represents a situation which perpetually exists. God has never called a woman to the pastorate. While all women have the natural gift of teaching not one of them has the spiritual gift of pastor-teacher. The active voice: women produce the action of the verb, namely they are prohibited forever the office of pastor-teacher. The infinitive is a resultant infinitive. There are three kinds of resultant infinitives — the actual result, a conceived result which assumes as a consequence, and an intended result which is the fulfilling of a deliberate aim or goal. Here we have the infinitive of intended result.

Summary

1. This prohibition applies to teaching with authority in the public assembly of the local church.

2. Remember that the primary purpose of the local church is a classroom for teaching Bible doctrine to the royal family of God.

3. All women are natural teachers where children are concerned.

4. Women should teach their children. Women are great teachers as well in the academic realm.

5. Women are great teachers of children in Sunday schools.

6. However, women should not have authoritative teaching responsibility over adult men.

7. Such a teaching assignment requires authority which has never been given to woman.

8. In Titus 2:4 we have another aspect of a woman as a teacher. Older women who are widows are encouraged to teach younger women how to love their husbands — which implies that women do not know how to love their husbands. There are some things that only a woman can teach a woman.

9. But to give a woman authority over a man or to permit her to teach from the pulpit of a local church is to destroy her inner beauty, to convert her blind arrogance into reversionism, and to put her directly under the influence of evil. It also manufactures out of her revolt against authority a revolutionist, a troublemaker, and an evil person.

“nor to usurp authority over the man” — the present active infinitive of a)uqentew which means to exercise authority, not to usurp authority. We have a very strong negative here. It is the negative conjunction rather than the negative particle. We have o)ude which is much stronger than the particle negative, and it joins two negative clauses. It should be translated, “nor to exercise authority over man.” The present tense of the infinitive is a perfective present, it denotes the continuation of existing results. In other words, this is the law and always will be, it will never change. The active voice plus the strong negative conjunction o)ude indicates that the woman is commanded never to produce the action. The infinitive is the infinitive of intended result in which the result is indicated as fulfilling a deliberate goal, hence the blending of purpose and result. The objective genitive singular for “man” here is a)nhr and there is no definite article. This emphasises the qualitative aspect of man. The noun a)nhr emphasises the manliness of man, a man as distinguished from a boy, a man as distinguished from wimpy type male.

“but to be in silence” — the adversative conjunction a)lla sets up the strongest possible contrast. It denotes a contrast between what a woman should not do and what a woman should do; “to be” — present active infinitive of e)imi. The static present represents a condition as perpetually existing in the local church during this dispensation. The active voice: the woman produces the action of the verb when she attends the local church. The infinitive is the infinitive of intended result in which the result is indicated as fulfilling a very special goal (the growth of the woman), therefore the blending of purpose and result; “in silence” — e)n plus h(suxia. Silence denotes a positive response to doctrine with good manners, self-control, concentration, respect for the authority of her right pastor. Translation: “But I do not permit a woman to teach, nor do I permit her to exercise authority over a man, but to be in silence.”

Verse 13 — the woman in creation. This is the first woman, the woman who later became known as Eve. At this point she is simply called Isha. “For” is a conjunctive particle, gar, used as an explanatory conjunction. It is translated in detail, “For you see.”

“Adam” refers to the original man in the garden; “first was formed” — the adjective prwtroj means first in order of time as well as authority. The aorist passive indicative of the verb plassw, meaning to mould. This word is equivalent to jatsir in the Hebrew which means to sculpt, and it has to do with the body of man. Simultaneously the soul of each was created but here we have the body of Adam first to be created, and the soul was placed in the body. So he was “first formed” and this is a reference to the creation of his body. The aorist tense is a constative aorist, it contemplates the action of the verb in its entirety. That is, it takes the creation of the man’s body and gathers it into one very quick point of time. The passive voice: man’s body receives the action of the verb, it was moulded around the man’s soul and the body became a house for the soul. The indicative mood is declarative representing the verbal idea from the viewpoint of absolute and historical reality. This is a statement of dogmatic and unqualified assertion, man was created first in time, man was created to have the authority over the woman.

“then” — the temporal adverb e)ita is translated “then” or “afterward.”

“Eve” — E)ua which means giver of life. Paul uses the woman’s name after her salvation, he does not use gunh which is equivalent to Isha, because this passage is dealing with regenerate woman of the royal family of God and therefore he uses a dignified name for the first woman.

This verse says in effect:

1. In creation God appointed the man the authority over the woman.

2. In the perfect environment of the garden there was still authority — the man over the woman.

3. From the very start of the human race the man had the authority over the woman.

4. Even after the fall God did not change the order. Man’s failure did not change the principle.

Verse 14 — “And” is the continuative use of the conjunction kai. This conjunction indicates that now we have had our setup and we get to our principle of the woman.

“Adam was not deceived” — this is talking about the fall. There is a very strong negative, o)uk, it denies the reality of an alleged fact. Since the negative o)uk is stronger than mh it indicates that this is an absolute fact. There was not point at which in the entire fall Adam was deceived. With this negative we have the aorist passive indicative of the verb a)pataw which always refers to deception. It describes the condition of the woman at the fall. The constative aorist gathers into an entirety action of the verb, the enticement of the woman and the deceit of the woman. Adam was not deceived, the woman was. The passive voice plus the negative o)uk indicates that Adam was not deceived as the woman was. Adam understood doctrine, he did not enter into any conversation with Satan. Satan at no point tried to talk to the man, he knew it would be futile. A direct attack upon man as the authority would not have worked. The man was too strongly entrenched in the doctrine that he has received every day in the garden from the Lord. Therefore Satan had to attack at the weakest point and he picked the woman because apparently he had already noted that she was not paying much attention in Bible class and therefore was a sucker for what he had to say. The indicative mood is declarative, it represents the verbal idea from the standpoint of dogmatic reality.

“but” — the post positive conjunctive particle de used to set up a very mile contrast. It emphasises the contrast between the fall of the man and the fall of the woman, and de is used rather than a)lla because both eventually fell but they took as different route. The woman was deceived by Satan and the man was enticed by the woman.

“the woman” — the nominative singular of gunh plus the definite article used as a demonstrative pronoun — “but that woman.” This emphasises that this passage is talking about the woman, not about the man.

“being deceived” — the aorist passive participle but instead of simply a)pataw we have e)capataw. We have added, then, the preposition. The preposition e)k means outside. E)xapataw means to be enticed, to be deceived from an outside source. This means to be completely deceived from an outside source. “But that woman having been completely deceived” is the corrected translation. The aorist tense is a constative aorist, it views the woman’s fall in its entirety from her first conversation with Satan disguised as a serpent to the moment she ate of the forbidden fruit of the garden and became the first sinner in the human race. During this entire function of the temptation and the fall of woman she was totally confused, totally ignorant, helpless, arrogant. Everything that happens to a woman who removes herself from any divine authority is found in the case of the first woman to fall. The passive voice: the original woman received the action of the verb during the process of her temptation and fall. She was easy to deceive because she was arrogant. Blind arrogance is always easy to deceive. This is a concessive participle. Concessive participles are generally translated “though.”

“was” is a perfect active indicative of ginomai and it means to come to be, with the result that she remained. The perfect tense is the dramatic perfect, the rhetorical use of the intensive perfect. The intensive perfect always indicates a completed action with an existing state of result. In this case the existing result was spiritual death. The active voice: though totally deceived the woman’s volition was involved in her disobedience, and therefore deceived or not she did what she wanted to do, she sinned and ignorance is no excuse. Her volition was involved so she is involved in the sin. The declarative indicative mood represents the verbal idea from the viewpoint of theological dogmatism. This is an absolute in theology.

“in the transgression” — the preposition e)n plus the locative of parabasij. The absence of the definite article in front of parabasij calls attention to the prominence of that noun in this prepositional phrase. Translation: “But although that woman had been completely deceived, she had come to be [in the transgression] with the result that she remained in the transgression.”

Principle

1. Ignorant woman was as guilty as cognisant man in the fall.

2. Two violations were involved. Two people were in the transgression and resultant spiritual death.

3. The fall took place on the act of negative volition carried out into action. In other words, the eating of the forbidden fruit.

4. Satan tempted the woman and his whole setup was deceit. It is easy to outthink and arrogant person.

5. The woman tempted the man with the obvious. The man knew what he was doing, he followed the woman. He rejected the principle of authority that God had given to him and followed the woman when he should have been leading.

6. The point is that both fell, both sinned, both died spiritually immediately.

7. There is, however, a distinction in their sin and fall.

Verse 15a — the woman in the metamorphism. “Notwithstanding” — the emphatic use of the conjunctive particle de. It should be translated “In fact.”

“she shall be saved” — future passive indicative of swzw. The future tense is a gnomic future, which is a statement of fact expected as a result of the first advent of Christ. The first advent was future but it was regarded as absolutely occurring. Even though it is future in God’s plan Christ will come in the flesh. The passive voice: the woman receives salvation through the virgin birth, the incarnation of Christ, His impeccability, and His death on the cross. The indicative mood is declarative representing the verbal idea from the viewpoint of dogmatic, unqualified reality. The reality doctrine here is the virgin birth of Jesus Christ.

“in childbearing” — dia plus the genitive of teknogonia: “through childbearing. “In fact she shall be saved through childbearing.” This is a reference to the virgin birth.

The doctrine of the virgin birth

A. Definition:

1. The virgin birth refers to one birth in human history, the incarnation of Jesus Christ, the second person of the Trinity.

2. Jesus Christ was conceived of the Holy Spirit, therefore born apart from human copulation.

3. In this way, Christ came into the world without the imputation of Adam’s sin and without the old sin nature.

B. The necessity for the virgin birth:

1. The necessity for the virgin birth is based on the fact that the old sin nature is passed down to each member of the human race through the human father.

2. This is because man sinned in cognisance while woman sinned in ignorance — 1 Timothy 2:14. This means that because the woman was deceived in the fall the old sin nature is passed down through the man in copulation.

3. All members of the human race are born spiritually dead because they are born with an old sin nature.

4. The old sin nature is passed down through the father in copulation.

5. Therefore the virgin birth is the only way to become a member of the human race apart from spiritual death and the imputation of Adam’s sin.

6. Jesus Christ had to enter the human race apart from sin and live a perfect life to qualify for saviourhood at the cross.

7. Therefore no virgin birth; none of us are saved. Our salvation hinges on the virgin birth. You cannot be saved unless Christ was born of a virgin.

C. The first prophecy of the virgin birth — Genesis 3:15,16, speaking to Satan: “And I will put hostility between you and the woman, and between your seed [unbelievers] and her seed [believers]; he [Christ, the seed of the woman] shall crush your head [second advent, operation footstool], but you [Satan] will crush his heel [first advent and the cross]. Unto the woman he said, Multiplying I will multiply your pain in your pregnancy; in sorrow you will bear sons; and to your right man you will have the strongest desire; therefore he shall rule over you.”

In other words, man regained his ascendancy over the woman because of sex. She had a strong desire for him and was willing to submit to him, and therefore she had to rebuild his authority over her. The word “strong desire” is talking about her sexual desire. She had no respect for him at the point of the fall, he was a “dumb butt.” Once God started to activate her ability to reproduce she had a desire for the man she had never had before, and from that time on she was under his authority.

1. This passage says that the human race is now divided into two conflicting camps.

2. The historical phase of the angelic conflict includes the seed of Satan — unbelievers influenced by evil — versus the seed of the woman — believers influenced by doctrine.

3. Just as the angelic forces are divided into two categories of fallen and elect, so the human race is divided into two categories based on attitude toward Jesus Christ — John 3:36.

4. The entire doctrinal structure of the two advents of Christ depends on the doctrine of the virgin birth of Christ.

5. The virgin birth is the mechanics for the incarnation and first advent by which Christ accomplishes the two victories of the angelic conflict. The first victory is at the first advent — cross, resurrection, ascension, session. The seed of the woman is superior to all angelic creatures. The second victory is at the second advent — operation footstool by which Christ takes over the rulership of the world from Satan, abolishes evil, and replaces Satan as the ruler of this world.

6. The woman lost out in the garden because of the rejection of authority, both that of Christ as her teacher and Adam as her husband.

7. The woman regains through receiving Christ as her saviour plus the authority of GAP.

8. The woman listened to the voice of evil in the garden. Now she recovers by listening to the voice of doctrine in the local church.

9. All of this is prophesied through the principle of childbearing, i.e. the virgin birth of Jesus Christ.

D. The Jewish prophecy of the virgin birth — Isaiah 7:14, “Therefore the Lord himself shall give you a supernatural sign; Behold, the virgin shall conceive and bear a son, and thou shalt call his name Immanuel.”

The word “therefore” is an inferential conjunction laken, and it is correctly translated “therefore,” it demands a strong conclusion — the fact that God the Father will provide for Israel a sign or a miracle beyond the depth or height of verse 11.

“shall give” — the qal imperfect of nathan. It is used as the jussive and the jussive expresses a command, a wish, advice, or as here, a blessing.

“a sign” — “you” refers to Ahaz of verse 10. The word for sign is oth. It connotes a supernatural sign.

The supernatural sign: “Behold the virgin” — ha elmah. Elmah also means a young woman but not where a supernatural sign is concerned. In both the Septuagint and the quotation of it in Matthew 1:22,23 there is no question as to what is meant here, this is not a young woman, this is a virgin. We know that from the quotation in the New Testament where the Greek word parqenoj means virgin and nothing but virgin.

“shall conceive” — the qal perfect of harah which means to become pregnant. The perfect tense is a prophetic perfect, it is so certain to happen that it is put in the past tense as if it had already happened. So, “the virgin shall become pregnant.”

“and bear” — an inferential waw plus the qal active participle of the verb jalad : “consequently bearing a son.” The word for “son,” ben, is very strong and it is found in Isaiah 9:6.

“shall call his name Immanuel” — which means “God with us.”

E. The historical fulfillment — Matthew 1:19-25.

Joseph is not the real father of the Lord, the Lord is virgin born. Nathan’s line goes right down through Mary. Joseph is from the kingly side, and both are direct descendants of David and Bathsheba.

F. The result of the virgin birth — John 1:14, “The Word [eternal God] became flesh, and pitched His tent with us (and we beheld His glory, the glory of the unique one from the Father), full of grace and doctrine.” The anticipation of the results are given in 1 Timothy 2:15.

“she shall be saved through childbearing.” Now the parenthesis is closed.

The doctrine of metamorphisms

A. Definition.

1. The word “metamorphism” is a biblical term, it is derived from the Greek word metamorfow and is used throughout the scripture. It means to transform, a change in form.

2. The verb can be used for an outward visible transformation like the transfiguration of Christ on the mountain in Matthew 17:2. The mount of transfiguration is the mount of metamorphism.

3. The verb can also be used for an inner invisible transformation, as in Romans 12:2 where it is so used.

4. However, the theological connotation has to do with a striking change of form, thought, or action.

5. There are six metamorphisms in the scripture of great significance, of doctrinal connotation.

B. The first metamorphism.

The first metamorphism can be summarised as innocent man in the garden becomes a sinner by his own act of volition and spiritually dead by an act of divine judgment. Both Adam and the woman became sinners and spiritually dead. As spiritually dead people they were both immediately under the new ruler of the world, and the first thing they did was human good — operation fig leaves.

C. The second metamorphism is described shortly after the fall. It has to do with the woman. When Jesus Christ came after operation fig leaves the first thing He did was to make an investigation. The second thing He did as the result of His investigation was to make a series of judgments. Among the judgments the second metamorphism occurs. The woman after the fall became the child-bearer — Genesis 3:16; 1 Timothy 2:15. Childbearing is the means of bringing the saviour into the world and the means of salvation for all of us.

D. The third metamorphism. Eternal God, the second person of the Trinity, also comes into the world through childbearing. Childbearing is the means of perpetuating the human race and this is the means of bringing Jesus Christ, eternal God, into the world as humanity. The metamorphism of the second person of the Trinity is that He became flesh and dwelt amongst us — Hebrews 10:5,10.

E. The fourth metamorphism. Sinful man through faith in Jesus Christ becomes regenerate. This causes the spiritually dead to be alive to God forever — Titus 3:5.

F. The fifth metamorphism is a temporal metamorphism of the royal family of God in time. This is the daily function of GAP resulting in godliness, balance of residency, super-grace, etc.

G. The sixth metamorphism is the eternal metamorphism of the royal family of God. In eternity we possess a resurrection body, minus the old sin nature, minus human good and evil, minus the lake of fire.

This terminates our parenthesis which was begun in verse 11. Now we continue what was begun in verse 10 with “if they continue ...” in verse 15. Remember that there is no relationship between the first part of verse 15 and the last part.

“if they continue in faith” has nothing whatever to do with childbearing, it has to do with verse 10. The word “if” is a conjunction in the Greek, e)an, which introduces a third class condition. The conditional clause is the statement of a supposition always, the fulfillment of which is assumed to secure the realisation of the potential fact expressed previously. The clause containing the supposition is called the protasis. That is the “if” clause containing the supposition. The clause containing the statement based on the supposition is called the apodasis. A third class condition is what is known to Greek grammarians as a more probably future condition. The prodasis is always introduced by e)an and the verb always has a subjunctive mood because the subjunctive is the potential mood. The assumption is stated as a potential from which a conclusion is drawn or a statement is made.

“they continue” is the aorist active subjunctive of the verb menw. It is the intransitive use of the verb, it means to remain, to stay, to last, to persist, to continue. The aorist tense is a constative aorist, it contemplates the action of the verb in its entirety, namely the balance of residency — the filling of the Holy Spirit plus maximum doctrine resident in the soul. That is the point at which the woman achieves her total beauty of soul. The active voice: the woman believer produces the action of the verb by reaching the high ground of super-grace. The subjunctive mood goes with the third class condition as a potential — if they persist. Maybe they will, maybe they won’t.

“in faith” — e)n plus the locative of pistij for doctrine. The absence of the definite article calls attention to the qualitative aspect of doctrine. Doctrine is the highest and most important thing in our life. Doctrine is the means by which the woman not only achieves spiritual maturity but inner beauty as well.

“and charity” — the locative singular of a)gaph, used here for the filling of the Spirit.

“and holiness” — the ascensive use of kai, meaning “even” plus the locative of a(giasmoj which is better translated “sanctification.”

“and sanctification” is a reference to experiential sanctification; “even sanctification” is the corrected translation. The whole phrase now says, “if they persist in doctrine and the filling of the Spirit” then both of these together are called “even sanctification,” sanctification being the balance of residency of the soul.

The doctrine of sanctification

1. Definition: Sanctification means to be set apart as sacred, or consecrated to God. It comes to mean, then, belonging to God. It becomes a technical theological word for the status of Church Age believers in the three phases of the plan of God. Phase one sanctification = salvation; phase two sanctification = experiential; phase three sanctification = ultimate. This word is only used for Church Age believers or the royal family of God. Sanctification means to be under a grace contract to God forever. Since the death of Jesus Christ on the cross, His resurrection, ascension and session, the old contract or the Mosaic code has been abrogated and the new contract and the royal family are authorised for this dispensation. The contract of the Church Age [the new covenant] authorises a royal priesthood for all believers and it consecrates the royal family under the categories of sanctification. Believing in Christ during the Church Age is tantamount to signing an inviolable contract with God. The new covenant to the Church recognises three stages of consecration or sanctification in the royal family: positional at salvation, experiential, and ultimate.

2. The etymology of the Greek vocabulary of the New Testament.

a) a(gioj which is translated “holy” and “saint” describes the royal family of God in terms of a permanent grace contract. All believers in this sense are holy and all believers are saints. A Christian is a saint because he is royal family of God, and the word “saint” merely means to be set apart by God for a special; purpose. He is set apart for the special purpose of being royalty forever. Only the Church Age has this set-apartness and that is why the baptism of the Holy Spirit only exists in this dispensation.

b) a(giothj is translated “holiness,” and it simply means the status quo of being royalty forever. Under the new contract or the new covenant to the Church it describes the doctrinal principle by which all Church Age believers are appointed royalty forever.

c) a(giosunh simply means sanctification or the doctrine of sainthood, or the doctrine of the royal family of God. It means being under the new contract to God and, again, it is for Church Age believers only. It occurs under three categories: salvation or positional, experiential, and ultimate.

d) a(giasmoj means consecration or sanctification, or the status quo of being royal family forever.

e) There is also a verb, a(giazw, which means to be holy, to be a saint, to be sanctified.

In addition to these there are two words which are found for the head of the royal family of God, the Prince Ruler — o( a(gioj tou qeou. This is translated “the holy one from God.” This is a title for the Lord Jesus Christ in John 6:69. Here is one of the recognitions of the fact that Jesus Christ was royalty. As God He is royalty, as humanity He is royalty, and He was so recognised.

3. Phase one sanctification. This is known as positional truth, positional sanctification, or salvation sanctification. It refers to the ministry of God the Holy Spirit called the baptism of the Holy Spirit. At the point of salvation 36 things are accomplished for every member of the royal family of God. One of them is to enter the believer into union with Jesus Christ seated at the right hand of the Father. This is called the baptism of the Holy Spirit. It is a principle whereby God the third person of the Trinity takes each one of us when we believe in Christ and enters us into union with Christ. This is the means by which we become royalty. God the Holy Spirit actually does five things for us out of the 36 at the point of salvation which simply regenerates us. That makes us simply family of God. He did that for Old Testament saints when they believed in Christ. Secondly though, the baptism of the Holy Spirit makes us royal family of God forever. Then, in addition to that, we have the indwelling of the Holy Spirit which is the escutcheon of the royal family. We have the sealing ministry of the Holy Spirit which is the security of the royal family. Then, He bestowed upon each believer a spiritual gift and that is the temporary talent of the royal family. Positional sanctification, then, is God the Holy Spirit entering us into union with the Lord Jesus Christ forever — 1 Corinthians 1:2. “Sanctified in Christ Jesus” is a technical biblical phrase for positional sanctification, phase one sanctification. That is the one that gives us eternal security, the one that puts us into union with Christ and nothing can take us out.

4. Phase two sanctification — the experiential realm, the believer in time, the period between salvation and physical death. This is called “godliness” and is also known as experiential sanctification. It is also known as the balance of residency, the tactical objective of the royal family for this dispensation. Your objective after salvation is to reach the high ground of the super-grace life, to reach spiritual maturity, to reach the status quo called “godliness” in 1 Timothy. The accomplishment of the balance of residency or experiential sanctification is known as spiritual maturity. This is the objective: to take in doctrine until this stage of spiritual growth is reached. Since the royal family of God on earth is called in scripture the body of Christ the royal family in heaven is known as the bride of Christ. We must learn to distinguish between royalty on earth and royalty in heaven.

5. Phase three sanctification. This is known as ultimate sanctification, the believer in eternity. The is the final status of the royal family of God. The ultimate sanctification principle occurs for us at the Rapture of the Church, at which time each member of the royal family of God in the Church Age receives a resurrection body. Ultimate sanctification is the status quo of the royal family in resurrection bodies, presentable for the Lord Jesus Christ as royal family at the second advent. This stage of sanctification for the royal family is necessary for operation footstool. The resurrection body is our status forever. The Church or the royal family of God is that resurrected aristocracy which shares in the coronation and the triumph of Christ at the second advent — Romans 8:29; 1 Corinthians 1:8; Philippians 3:21; 1 Thessalonians 5:23; 1 John 3:1,2.

6. The agents of sanctification are three. Jesus Christ, the Son of God, is the first agent. He is the agent for phase one sanctification — Hebrews 10:10,14. He is our saviour, therefore He is the agent for positional sanctification. The Holy Spirit is also said to be the agent of sanctification, He is part of the agent in phase two — Romans 15:16; 2 Thessalonians 2:13. The Word of God is the third agent — John 17:17; Ephesians 5:26.

7. All phases of sanctification are related to the angelic conflict. Like phase one: regenerate mankind or the royal family of God of the Church Age is positionally higher than angels. Jesus Christ is seated at the right hand of the Father. That is the highest place. He sits as humanity. Angels are below Him, says Hebrews chapters one and two. So angels are inferior to the resurrected humanity of Christ. On earth, when we believe in Christ, God the Holy Spirit enters us into union with Christ so that positionally we are now higher than angels — not experientially but positionally. In phase two the super-grace believer is occupied with Christ, shares the happiness of God, establishes a command post of doctrine resident in the soul, receives blessings that glorify God, and this all results in a tactical victory of the angelic conflict. So that the believer in phase two who has reached super-grace is minus evil, minus Satan’s policy, and therefore he has tactical victory in the angelic conflict. Phase three: the royal family of God of the Church Age in resurrection body become physically superior to all angels. So, again, all phases of sanctification are related to the angelic conflict.

8. The present emphasis on phase two sanctification.

a) Between salvation and eternity the believer spends a certain amount of time on earth. The time is determined by the sovereign plan of God.

b) The purpose of this time spent on earth is to achieve the tactical victory of the super-grace life, a tactical victory resulting in spiritual blessing, temporal blessing, dying blessing.

c) When God can bless a believer in the devil’s world on the basis of doctrine resident in the soul tactical victory is achieved. This tactical victory is achieved totally apart from anything Satan can do. God gives wealth totally apart from Satan’s ability to enrich his own servants in the devil’s world. He gives wealth, success, prosperity, happiness, capacity for life, totally apart from any Satanic policy. In the devil’s world tactical victory is achieved and God is glorified.

d) Therefore the reason for keeping the royal family of God on earth in phase two is to bless them in every category. You are left on this earth to be blessed totally apart from cosmic diabolicus. This means spiritual blessing, material blessing, dying blessing.

e) It is the objective of God to keep you on the earth for a little while to provide super-grace blessings compatible with His eternal decrees. God is glorified as the provider and we are blessed as the beneficiaries. Whatever he provides it always starts with spiritual concepts like occupation with Christ, perfect happiness, the inner residency of doctrine to meet every exigency of life, the inner residency of doctrine for capacity for life. All of these things fit together and they result in temporal blessings — wealth, success, prosperity of all kinds.

f) God’s objectives for us in time can only be accomplished through Bible doctrine resident in the soul.

g) Therefore the issue of phase two is influence. either doctrine is going to influence you or evil. Doctrine was here before we came, doctrine will be here after we are gone. Doctrine is an absolute resident in the Word of God. Doctrine is the manifestation of the genius of God’s grace. Evil was here before we came, evil will be here after we are gone. Evil is the manifestation of Satan’s genius, the policy of Satan as the ruler of this world. You and I cannot change doctrine but doctrine can change us. You and I cannot change evil but evil can change us. The issue is: Which one influences us? Which one changes us? After salvation we never remain the same. Either we become worse or better.

h) The believer’s soul is the battleground on which doctrine and evil engage in this conflict.

i) Doctrine represents the grace genius of God while evil depicts the genius of Satan as the ruler of this world. “Greater is he that is in you than he that is in the world.”

j) Every believer is in the plan of God. Either the plan of God will bless or crush you, depending upon what influences your life.

k) To be influenced by doctrine means blessing. To be influenced by evil means cursing, discipline, sin unto death.

l) For an analogy the plan of God is like being on a bulldozer. Either you ride on top or you are crushed underneath. There is no middle ground. If you get off you go under the bulldozer, you are crushed. If you stay on (GAPing it) then you go on to blessing.

m) Experiential sanctification depends upon your consistent attitude toward Bible doctrine.

n) Phase two is either blessing (of experiential sanctification) or cursing (of divine discipline).

o) Super-grace believers have a balance of residency (experiential sanctification) which is called the state of godliness. This is the objective of sanctification in time, as per 1 Timothy 6:3-6; 2 Peter 1:3.

“with sobriety” — the preposition meta plus the genitive of swfrosunh which means stability of mind: “with stability of mentality.”

The doctrine of mental attitude

1. Definition. Mental attitude is the function of the right lobe of the soul. The right lobe is called the heart. It has a frame of reference, a memory centre, vocabulary, categories, norms and standards, and a launching pad for application. This is the function of the heart or the right lobe and that is what mental attitude is all about. The sum total of all thought impulses which emanate from the launching pad of the believer’s right lobe comprise the subject of mental attitude.

There are two viewpoints in mental attitude, one of the human viewpoint. This is an expression of cosmic norms and standards, this is the influence of evil. The antithesis is divine viewpoint which is the doctrinal viewpoint resident in the soul. Every though impulse that you will have as a believer can be categorised into divine or human viewpoint — influenced by doctrine; influenced by evil.

2. Your thinking is your real personality. Your real personality is the sum total of your thought. Therefore there is nothing you can do about improving your personality by overt superficialities. The real personality is what you think. Mental attitude determines both the character and the life of a person — Proverbs 23:6,7 which portrays the hypocrisy principle as a part of personality, and hypocrisy is always in the realm of thinking.

3. The conflict of mental attitudes in the believer is found in Isaiah 55:6-9.

4. The command to divine viewpoint is given in 1 Corinthians 2:16; Philippians 2:5. This command is obeyed by the consistent and daily function of GAP, maximum doctrine resident in the soul fulfills the command which is also found in 2 Corinthians 10:4-6.

5. Rapport in the royal family of God is based on divine viewpoint — Philippians 2:2.

6. The function of the royal priesthood demands a new mental attitude — 2 Timothy 1:7; Romans 12:2.

7. Divine viewpoint from doctrine produces confidence — Cf. 2 Corinthians 5:1 with 5:6-8.

8. Areas of life involving mental attitude:

a) Stability is a mental attitude — James 1:8

b) Prosperity is a mental attitude — Philippians 4:7

c) Giving is a mental attitude — 2 Corinthians 9:7.

d) Worldliness is a mental attitude — Romans 12:2; Colossians 3:2

e) Evil is a mental attitude — Matthew 9:4

f) Arrogance is a mental attitude — Galatians 6:3

g) Inner beauty is a mental attitude — 1 Timothy 2:9,10,15b.

Translation: “ … if they persist in doctrine and love [filling of the Spirit], even experiential sanctification stability of mind.”

Summary

1. The woman’s inner beauty is related to doctrine resident in her soul. Her outer beauty is nothing without her inner beauty, it is an empty shell.

2. Doctrine becomes resident in the soul through the consistent function of GAP.

3. Therefore in commanding women to make themselves beautiful the Word emphasises the beauty which comes from doctrine resident in the soul.

4. This same inner beauty which comes from doctrine resident in the soul also becomes the source for capacity for love, capacity for life, capacity for love, capacity for blessing.

5. Inner beauty becomes the mental attitude, then, of doctrine resident in the soul.

6. The super-grace woman, or the godly woman, always possesses this inner beauty no matter what her age.

7. Overt grooming merely complements the inner beauty of the super-grace woman.

8. The real beauty of the woman, therefore, is her inner beauty.

9. The secret to inner beauty is the balance of residency in the soul between the filling of the Spirit and maximum doctrine. This comes from the daily function of GAP.

10. Overt beauty and grooming must not be neglected but the Bible emphasises the importance of inner beauty in the royal family of God.

11. Inner beauty is a part of the principle, then, of mental attitude dynamics.