INTRODUCTION
Outline.
1. The Husband of One Wife
Introductory Remarks.
1. Today's lesson will discuss the theme: “The husband of one wife.” This is the fifteenth lesson in the sermon series: "Re-digging in Old Wells." There will be many others bearing this title. We are re-digging in old wells to receive what Isaiah promised: "With joy, you will draw water from the wells of salvation," Isaiah 12:3. There are times we must re-dig in old wells to obtain the joy found in the "waters of salvation." This sermon type is called: "textual preaching.” This lesson's goal will be: "to dig a little deeper" in the Text of emphasis. We will allow the writer, the characters in the verses, and the words of the Master, to shed new meaning to His words of eternal life, John 6:63; John 6:67-69.
2. We will answer this question: "What does the husband of one wife" mean in the context of the other prerequisites for those "desiring the office of a bishop?" By this, does it mean the man can only be married once? Or, he cannot be a divorcee or remarried? We will re-dig in old wells to find a biblical answer. Ulysses Shields called this kind of teaching: "digging a little deeper" into the word of truth --he was my grandfather in Christ. We will use as a foundational text for this sermon series: "And Isaac re-dug the wells of water, which they had dug in the days of Abraham...for the Philistines had stopped them (closed them up) after Abraham's death," Genesis 26:18. The Philistines: "Stopped them, and filled them with earth," because they envied Isaac's possessions, Genesis 26:14-15.
3. Our scripture of emphasis reads: "This is a true saying: If a man desires the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; not given to wine…moreover, he must have a good report of them which are without; lest he falls into the condemnation of the devil," 1 Timothy 3:1-7. [Text shortened for brevity]. I believe there is an answer to this question in the Bible. We will confine our discussion and investigation to: "The husband of one wife." This sentence has denied and prohibited good men and their families from serving as an elder or deacons in the Lord's church for centuries. It's high time we find a biblical answer.
4. Paul's instruction to Timothy and Titus was given to him by the inspiration of God. We will search for the real meaning of this phrase in the Greek Language by consulting several translations that directly correlate to the word or words in the English Language. We will search for the meaning of this phrase in different Interlinear and the writings from faithful brothers in Christ. Ultimately, we will consider the meaning of this sentence with others that appear in Paul's Letters to Timothy, Titus, and the churches. We will allow the scriptures to shed new light on this old subject. With God's help, I pray we will see it together while drawing: "New water from old wells." With this Introduction, let's consider this topic carefully, with our Bibles and hearts opened unto God.
BODY OF LESSON
I THE HUSBAND OF ONE WIFE
A. Background investigation. We must conduct an in-depth background investigation before embarking on a subject like this one. This phrase has been preached, studied, debated, and argued by many of our brethren over the history of my preaching of the word of God. I have preached its meaning and taught leadership workshops to affirm this phrase and other Christian characteristics that all believers in Christ should possess. However, we will focus on the sentence: "the husband of one wife" in this lesson. We have singled out this characteristic,
1. Merely because it has incited the most debate and has hindered the Lord's church from appointing elders and deacons in many of our faithful assemblies. I don't propose or report myself as having all the answers. But I believe the answer to any Bible teaching can be found in an honest investigation and study of the Holy Scriptures.
a. I know that many who hear me now and read this lesson later will indeed find fault in our conclusions. That is understandable but cannot be a standard for discovering the truth in any biblical teaching.
b. The man or woman of God must be open to learning “the way of God more perfectly,” Acts 18:24-28. The hearts of the believers must be "ever learning, and able to come to the knowledge of the truth," 2 Timothy 3:7. Having a desire to: “Grow in grace, and the knowledge of our Lord and Savior Jesus Christ," 2 Peter 3:18.
c. Preachers, teachers, and leaders must: “Study to show themselves approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth,” 2 Timothy 2:15.
d. We study so that we might give answers that are trustworthy and are founded in the scriptures. Solomon wrote: “The heart of the righteous man studieth to answer,” Proverbs 15:28. Too much of this topic is full of arguments and debates that have not, up to this time, brought any agreement to our brotherhood on this phrase.
e. I trust God will lead us to an understanding and agreement that the Lord’s church may fill their assemblies with men and their families who: possess all these Christian characteristics and desire the office of an elder or deacon to serve the people of God.
2. Therefore, we will investigate the arguments and biblical facts surrounding the question: "What does the phrase the husband of one wife mean?" I trust you will take this faith journey with me with your hearts and bibles opened. For some, you should "fasten your seat belts; we will encounter extreme turbulence along the way. Observe,
3. Four positions have grown as possible answers to this question. At this time, I will merely list them. We will discuss them later in the lesson after we have completed our textual investigation. In the first position,
a. The elder “can only be married once.” This position implies that the man seeking this office of service to the church could only have had one marriage, and his wife is still living. Therefore, if a man seeking this office was married, his wife died, and he remarried, he cannot be an elder if this is the correct interpretation of this characteristic. I doubt, however, the Holy Spirit had this in mind when his loving hand inspired Paul to pen these practical Christian characteristics.
In the second position,
b. The elder "can be a single or unmarried man." This position infers that the man seeking this office does not have to be married and can be single. The single man, whether not ever being married or through the death of his wife (a widower): can hold the office of an elder or deacon in the Lord’s church. The candidate for leadership, if single, does not have to be "the husband of one wife." Notice I call these spiritual requirements "characteristics" and not "qualifications." These characteristics should be the “pursuit" of all the saints, 2 Peter 1:5-11. This position cannot possibly be Paul's message in that the context of the scriptures read: “The husband of one wife.” We will only have to do a little work to correct this position.
In the third position,
c. The elder “cannot be divorced and remarried for ‘any cause.’” This position excludes any man who has been married and divorced, whether "for scriptural or unscriptural reasons." In other words, the man who has put away his wife cannot be appointed as a spiritual leader, even for the “exception” that Jesus grants. However, this position is in opposition to the Lord's "exception," as directed in Matthew 5:32; Matthew 19:9. This position makes the divorced candidate for the “exception,” just as unworthy to fill the office of a bishop or deacon, as the man who has divorced his wife “for any cause.” Both men are deemed unsuitable for the office of leadership in the Lord’s church if this position is correct.
In the fourth position,
d. The elder "cannot be a polygamist" (having more than one wife at a time). The life and times throughout the Roman Empire and the Jews in Israel, this was a known fact: men had more than one wife in the home. In nearly every country (Africa, Europe, Asia, etc.), polygamy was acceptable in these cultures. The looseness in marriage and fidelity plagues even now in the United States among some religious organizations, institutions, and denominations. The searcher of truth can find enough information regarding the marital habits of the people in Rome, Jerusalem, Ephesus, and Crete when Paul's Letters were written to Timothy, Titus, and the churches of Christ. This position seems to be the possible meaning in that the phrase: "one wife" is a numeral adjective proceeding its corresponding noun in our Text of emphasis. The words infer having only "one wife" rather than "being married only once": when a candidate is seeking the office of an elder or deacon. Conclusion,
e. Many believers hold other positions today, but these are the most prominent ones confronting the Lord’s church worldwide, which includes the office of the deacon and the elder. Any other positions outside the scope of this lesson will need further scriptural investigation, such as will be discussed in this lesson.
4. However, from these four positions, we can ascertain Paul's meaning of this Christian characteristic: “the husband of one wife.” Then these other positions can also be rejected and not accepted as this phrase's real meaning. We shall not deal with trivialities nor consider any unfounded conjectures. We will seek the “truth of God” in this teaching, as in all other lessons, we have sought to discover a biblical answer while “digging a little deeper" into the Text of emphasis.
B. Textual investigative work. At this juncture of the lesson, we will conduct an exhaustive textual investigation into the sentence: "The husband of one wife." We will do this through sound scriptural exegesis, textual examination, and an exercise in Greek Parsing.
1. It is not our purpose to prove “a point" but to discover Paul's meaning of this phrase. We have failed the Lord in "appointing elders in every city," as Paul charged Timothy and Titus. Our approach will involve these factors: 1) identifying similar phrases, 2) examining the use of the same word or words in several Interlinear, and 3) conducting a critical exercise in Greek Parsing into the Text of emphasis. Let’s begin by identifying several scriptures having,
2. Textual similarities. Here is a list of phrases in Paul’s Letters to Timothy, Titus, and the churches. There are “four” of them. Observe,
a. First, the word “A, or (the) bishop must be…the husband of one wife,” 1 Timothy 3:2. You should understand that the phrase: “A bishop must be" should be joined with all the other Christian characteristics in these verses --because it places the verbs and following nouns in the “present tense,” i.e., at the time of his consideration for the office. The idea is that the bishop “be blameless, be the husband of one wife, etc.” The bishop’s marital status is the: “husband of one wife.” Likewise, the deacons should be the: “husbands of one wife.”
b. Further, the word "be" is a verb, and "blameless" an adjective: --inferring that the bishop must be blameless, and the husband of "one wife" at the time of his selection and appointment to the office of a bishop. Consider the complete sentences: "A bishop then must be blameless, and the husband of one wife.” Observe also,
1) The words “a bishop” in Greek are: “ho episkopos.” A is the definite article “ho,” and bishop is its connecting noun “episkopos.” In other words, “the bishop” is a shepherd and overseer "of the flock of God or the church," 1 Peter 5:1-4; Acts 20:28.
2) The words “then must be” in Greek are: “oun dei einai.” Then “oun” is a conjunction; must “dei" is a verb, and “einai” also a verb. Stay with me; we are examining this phrase word-by-word! The Greek verb “dei,” joined with “einai,” or “must be,” are both in the present tense. [Present tense is a simple statement of a fact or a reality viewed as occurring in actual time, i.e., it is happening or exists right then or in "real-time.”] In our sentence, "must be blameless, the husband of one wife," is right now; at the time, he desires the office of a bishop (his present state or marital condition). We will return to this later in the lesson. Next,
3) The word “blameless” in Greek is: “anepilemptos,” which is an adjective, modifying the previous noun “bishop” in this sentence.
4) The phrase “the husband” in Greek is: “aner,” which is a noun referring to “a bishop” earlier mentioned in 1 Timothy 3:1.
a) [I might add here the Greek article “ho” is not joined to the word husband in Greek.] It is, however, connected to the word "bishop."
b) It could be inferred but is not part of Paul’s narrative in this sentence.
c) Therefore, the bishop must be blameless and a husband.
d) We are getting closer to the real meaning of this sentence.
5) The phrase “of one” in Greek is: “heis,” which is an adjective (numeral in speech), modifying the noun in this phrase. An adjective is a word, phrase, or clause that describes a noun or pronoun. The adjective will agree with its noun or pronoun: in case, number, and gender. The Greek word “heis" is in the Genitive case. [This case refers to a noun, pronoun, or adjective showing ownership or belonging to the same case. The adjective, noun, and pronoun will agree in case, number, and gender.] We will make this connection next.
6) The word “wife” in Greek is: “gyne,” a noun, also in the Genitive case. [The noun is singular in number and feminine in gender]. Therefore, the word “gyne” refers to a “wife,” either married or betrothed (espoused), Matthew 1:18; Matthew 1:20; Matthew 1:24-25.
a) The word “wife” is a noun or a person. It does not describe a state of marriage, i.e., the verb “gameo,” which is translated as “married,” in 1 Corinthians 7:9. We will investigate this word thoroughly as we continue this sermon. Stay with me, beloved saints; we are "digging a little deeper!"
b) Please note that the word “wife” is “gyne,” and not “gameo,” in our Text of discussion. The bishop must be the husband of one wife. Marriage is inferred, but “gameo” is not connected to this phrase. We will examine this word more fully as we proceed. Stay with me; this is necessary to establish a "sound and defensible conclusion."
c) The bishop must be "blameless, and husband of one wife" when considered for the church’s leadership office.
d) We will return to this work later in the lesson. Continuing,
c. Next, the sentence: “Let the deacons be the husbands of one wife,” 1 Timothy 3:12. We will now exegete this verse in the same manner we employed with the bishop. Observe,
1) The words "let be” in Greek are: “esto,” which are verbs, present tense (no voice stated), Imperative - 3rd Person Plural, joining the verb “be” in this verse. Rightfully translated “let be” in this sentence.
2) The phrase "the deacons” in Greek is: “diakanos,” which is a noun, plural, and masculine in gender. There is no article proceeding this noun in Greek. Which should read: "Let be deacons" and not "Let the deacons be," as translated in most Interlinear.
3) The phrase "the husbands" in Greek is: “aner,” which is a noun, plural, and masculine in gender in this sentence.
4) The phrase "of one" in Greek is: “heis,” which is an adjective (numeral in speech), modifying its connecting noun in this phrase.
5) The word "wife" in Greek is: “gyne," which is a feminine noun, completing this sentence. The word is inferring a "wife," one married or betrothed. We find similar instructions in Paul's Letter to Titus, but he calls these faithful men “elders" and "bishops.” Observe,
d. Again, “Elders…If any be blameless, the husband of one wife,” Titus 1:5-6.
1) The word "elders" in Greek is: “presbyteros,” an adjective referring to older men or the elderly, which means a senior; especially an Israelite Sanhedrist; or a Christian "presbyter”: —elder(-est), or old. I like mature! It is proper to say “elder” and “bishop” refers to the same person. Elder describes who the man is (older), and the bishop denotes what the man does (shepherds the flock of God). They lead, guide, and direct the church! Paul continues,
2) The primary particle of conditionality and the enclitic (or joining) indefinite pronoun, "if any," in Greek is "ei" and "tis," referring to the candidate seeking this office.
NOTE: Some religious groups argue “if any” could suggest a woman or man in the text. However, the context where "if any" is embedded in the scriptures will refute this notion. Continuing,
3) The words "be blameless" in Greek are “esti," a verb, and “anegkletos,” an adjective, is preceding or going, i.e., before its noun.
4) The phrase “the husband” in Greek is: “aner,” which is a noun, singular, and masculine in gender. Notice the article "ho" is not a part of the sentence but is inferred.
5) The phrase "of one" in Greek is: “heis,” which is an adjective (numeral in speech), modifying its connecting noun in this phrase. Paul means “being the husband of one wife." Completing the sentence, as it has already been investigated in the two other phrases.
6) The word "wife" in Greek again is: “gyne,” which is a feminine noun. We can draw the same conclusions about the meaning of this word as we did in our examination of the bishop. The word “wife” is also “gyne” and not “gameo” in our Text of discussion. Our last Text of similarity has to do with the widow, again in Paul's Letter to Timothy.
e. Lastly, “Let not a widow be taken into the number under threescore years old, having been the wife of one man,” 1 Timothy 5:9.
1) The words "Let not" in Greek are: “katalego me,” which is a verb and primary participle of qualified negation, [meaning not to take one into the number of a widow unless she is over threescore or 60 years old].
2) The phrase “a widow” in Greek is: “chera,” which is a noun in Paul’s prohibition in support of widows. He gave other considerations of the widow's care and support within the context of this scripture. We will move to that part of this verse that correlates to the previous discussion texts.
3) The phrase "having been" in Greek is: “gínomai,” which means this condition no longer exists. What was that condition? Paul now states what her condition was previously.
4) The phrase “the wife” in Greek is: “gyne,” which is a feminine noun identifying her former standing. The word infers she was once “a wife,” either married or betrothed. The article “ho,” or “the” is absent in Greek. Which accurately reads: “having been wife.”
5) The phrase “of one” in Greek is: “heis,” which is an adjective, again (numeral in speech), modifying its upcoming noun. This adjective is singular and masculine. Which means it refers to a man.
6) The word “man” in Greek is: “aner,” which is a noun, singular and masculine. The sentence verifies she is a widow: "having been the wife of one man."
f. Conclusion: While considering these similar scriptures, one must conclude both the bishop and deacon must be the "husband of one wife." Likewise, the widow was taken into the church's number: "Must be the wife of one man." We still have some additional work before establishing Paul's meaning of "the husband of one wife." It is important to note whatever it means for the bishop and deacon, it also applies to the widow. The bishop and deacon can only be the "husband of one wife." And the widow must have been the "wife of one man or having been married to one husband." This, of course, applies to having one husband at the time of his demise!
3. Examining Paul’s use of the same word or words in other scriptures that bear in our Text of emphasis. As we summarize our work up to this time, we have found these four phrases giving similar instructions regarding the "husband of one wife." Recapping,
a. First, “The bishop must be…the husband of one wife,” 1 Timothy 3:2.
b. Further, “Let the deacons be the husbands of one wife,” 1 Timothy 3:12.
c. Next, “Let a widow be…having been the wife of one man,” 1 Timothy 5:9. We are now "digging a little deeper!"
d. Lastly, “Elders…If any be blameless, the husband of one wife,” Titus 1:5-6.
NOTE: The gender of: “the husband of one wife” is masculine and not feminine. The “if any” refers to the husband. Could the woman be: “the husband of one wife?” No, not then or ever!
e. Application. We will now examine each of these scriptures in various Greek-English Interlinear. We aim to see how these passages have changed from any earlier translation. We seek only to establish the inspired writer's (Paul's) words then and perhaps altered now. Thereby clarifying what changes (if any) have been made from the earlier published Interlinear to the latest one.
4. Examining Greek-English Interlinear. We will now conduct a comparative study of the translation of these scriptures within several reputable and recognized Greek-English Interlinear. We will begin our comparative study from the oldest Interlinear and proceed to the newest (of those currently within my library). There may be older or newer Interlinear, which I do not own. Consider each of these interlinear translations.
a. Text is taken from the BLB, Textus Receptus. We begin with, The BlueLetterBible.org (BLB's) Interlinear, Textus Receptus, and the Morphological GNT, 2022, by the Blue Letter Bible. This Interlinear is the basis of all our Greek-English translations in the lesson. Observe,
1) “The bishop must be…the husband of one wife,” 1 Timothy 3:2.
2) “Let the deacons be the husbands of one wife,” 1 Timothy 3:12.
3) “Let a widow be…having been the wife of one man,” 1 Timothy 5:9.
4) “Elders…If any be blameless, the husband of one wife,” Titus 1:5-6.
NOTE: See the Attachment at the end of this lesson to explain the Greek words [mias and heis]. We consistently used the word "heis" in this lesson. Some passages used "mias" for the word "one" in the phrase: "husband of one wife." Both are "numeral," meaning one.
b. Textus Receptus, taken from the Greek Text of Stephens 1550, The Englishman’s Greek New Testament, Zondervan Publishing House, Grand Rapids, Michigan, First Zondervan Printing, 1970. Observe,
1) “The overseer…to be of one wife husband,” 1 Timothy 3:2, page 542.
2) “Those who serve let be of one wife husbands,” 1 Timothy 3:12, page 542.
3) “A widow let be…being, of one man wife,” 1 Timothy 5:9, page 544.
4) “Elders…If anyone is unimpeachable, of one wife husband,” Titus 1:5-6, page 555.
5) Notes, none are listed.
6) Having no notes establishes a “word-for-word,” literal translation of the Greek Text into English. No explanation or interpretation was required! This Interlinear is faithful to its aim.
c. The New Greek-English Interlinear New Testament; United Bible Societies,’ Fourth, Corrected Edition, Tyndale House Publishers, Inc., Wheaton, IL *60187, 1990. *[Zip Code, not specified, but assumed].
1) “(For) the overseer to be without reproach, of one wife a husband,” 1 Timothy 3:2, page 728.
2) “Deacons let be of one wife husbands,” 1 Timothy 3:12, page 729.
3) “Let a widow be…having lived, of one man a wife,” 1 Timothy 5:9, page 732.
4) “Elders…If anyone is blameless, of one wife a husband,” Titus 1:5-6, page 747.
5) Note, g, Or overseer.
6) Note, h, Or an overseer.
7) Note, i, Or the husband of one wife.
8) Note, k, Gr, be (the) husband of one wife.
9) Note, w, Gr, the wife of one husband.
d. The Greek–English Interlinear, ESV New Testament, Published by Crossway, Wheaton, IL 60187, 2018.
1) “The overseer irreproachable to be (of) one of wife husband,” 1 Timothy 3:2, page 881.
2) “Deacons…let (them) be (of) one of wife husbands,” 1 Timothy 3:12, page 882.
3) “Widow let (her) be…having been (of) one of husband wife,” 1 Timothy 5:9, page 885.
4) “Elders…If anyone (he) is irreproachable (of) one of wife husband,” Titus 1:5-6, Page 903.
5) Note, 1, Or a man of one woman, also verse 12.
6) Note, 2, Or a woman of one man, verse 9.
e. The New Greek/English Interlinear, NRSV, New Testament, United Bible Societies,’ Fifth Revised Edition, Tyndale House Publishers, Inc., Carol Stream, IL 60188, 2020.
1) “(For) the overseer without reproach to be, of one wife a husband,” 1 Timothy 3:2, page 720.
2) “Deacons let be of one wife husbands,” 1 Timothy 3:12, page 721.
3) “A widow let be…having been, of one man a wife,” 1 Timothy 5:9, page 724.
4) “Elders…If anyone is blameless, of one wife a husband,” Titus 1:5-6, page 739.
5) Note, g, Or overseer.
6) Note, h, Or an overseer.
7) Note, i, Or the husband of one wife.
8) Note, k, Gr, be (the) husband of one wife.
9) Note, w, Gr, the wife of one husband.
f. Greek-English Interlinear CSB New Testament, Holman Bible Publishers, 28th Revised Edition, Christian Standard Bible, One LifeWay Plaza, Nashville, TN 37234, @ 2022.
1) “The overseer irreproachable to be (of) one of woman husband,” 1 Timothy 3:2, page 970.
2) "Deacons let (them) be (of) one of wife husbands," 1 Timothy 3:12, page 971.
3) "Widow let (her) be enrolled…having been (of) one of husband wife," 1 Timothy 5:9, page 975.
4) "Elders…If anyone (he) is blameless (of) one of wife husband," Titus 1:5-6, Page 996.
5) Notes, none are listed. The CSB translation and interlinear glossing are consistent with the Textus Receptus, taken from the Greek Text of Stephens 1550, dated 1970 (see b. above).
6) The Englishman's Greek New Testament and the CSB New Testament display no notes giving an interpretation or explanation of our Text of emphasis. Both Interlinear provide a "word-by-word," literal translation of the Greek Text into English. See Preface to the Greek-English Interlinear CSB New Testament, October 2021, Page vi, paragraphs 1 & 2.
g. Conclusion: We can draw this informed conclusion from our comparative study. The earlier Interlinear Textus Receptus, KJV, taken from the Greek Text of Stephens 1550, dated 1970, and the CSB New Testament, dated 2022, give no explanations or interpretations of the Greek Text: "husband of one wife" or "the wife of one husband" in their Greek-English Interlinear translations. These two Interlinear provide a consistent "word-by-word" "English gloss" in their translations of the Text of emphasis in this lesson: "The husband of one wife." However,
1) Subsequent, Interlinear translations began to list notes after giving their interpretation of the four texts in our study. A later Interlinear, The New Greek/English Interlinear, NRSV, dated 2020, had many notes to explain its interpretation. Yet, they make numerous references to the Textus Receptus in a note section within the margin for each of these scriptures: "the husband of one wife" and "the wife of one husband." Specifying another translation to these scriptures.
2) Some of the newer Interlinear (in my judgment) needed to provide a better translation in each of the Texts of discussion. Some Interlinear translated these phrases: "the husband of one wife" and the "wife of one husband," into our modern-day English Language, within the margin. One Interlinear needed to provide a “word-for-word” translation of these discussion texts.
3) Several of the latest Interlinear were interpretations and not translations. The Textus Receptus’ Interlinear translation of 1970 made up most of their notes in their Interlinear, explaining the word-for-word translation of these verses.
4) I need help explaining why such differences exist in each of these interlinear. I leave this dilemma for you to sort through. However, I sincerely believe the translators should use sound exegetical techniques, integrity, and uncompromising faithfulness in translating the Word of God (from Greek to English) and not be influenced by their religious beliefs. The most important task of these men and women must be: to provide the closest Interlinear Glossing of the word of God in every verse of the New Testament. I commend all of them who are so committed to this worthy endeavor. Proceeding,
5. Leadership must be desired. Paul noted that the office of an elder or deacon must, in all other things, be one of desire! It all begins with a sincere desire to "feed and shepherd" the church of the Lord, 1 Timothy 3:1. Paul spoke of his work among the elders of Ephesus while visiting with them on the Isle of Miletus. The apostle Paul stated his example of “blamelessness” in his work among the church at Ephesus. Therefore, I considered this address Paul’s: “Farewell to these elders of Ephesus." Luke wrote,
a. First, Paul's commitment to the church at Ephesus while with them. He wrote: "And from Miletus, he (Paul) sent to Ephesus, and called the church's elders. And when they came to him, he said unto them, Ye know, from the first day I came into Asia, after what manner (of life and character) I have been with you at all seasons. Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: And how I kept back nothing profitable unto you, but have shewed you, and taught you publicly, and from house to house. Testifying to the Jews and Greeks, repentance toward God, and faith toward our Lord Jesus Christ," Acts 20:17-20. Luke continued,
b. Further, of Paul’s calling unto the work at Ephesus. He penned, "And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. But none of these things moved me, and neither counts my life dear unto myself so that I might finish my course with joy and the ministry I have received of the Lord Jesus, to testify the gospel of the grace of God. And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. Wherefore I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the (whole) counsel of God,” Acts 20:21-27. Luke states,
c. Next, of Paul’s commission to the elders of Ephesus. He composed: "Take heed therefore, unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with His blood. For I know this, grievous wolves shall enter among you after my departure, not sparing the flock. Also, of your selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore, watch, and remember that in the space of three years, I ceased not to warn you every night and day with tears. And now, brethren, I commend you to God, and to the word of His grace, which can build you up, and to give you an inheritance among all them which are sanctified," Acts 20:28-32. Luke concludes,
d. Finally, of Paul’s character among the leaders and saints in Ephesus. He transcribed: "I have coveted no man's silver, gold, or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how He said: It is more blessed to give than to receive. And when he had thus spoken, he kneeled and prayed with them all. And they all wept sore, fell on Paul's neck, and kissed him. Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship," Acts 20:33-38.
e. Conclusion: Paul was an example of blamelessness in his work among the leadership and saints in Ephesus. Therefore, he could require it of these men and others. He could also write with authority to Timothy and Titus regarding the Christian characteristics and instruct them to appoint men into the office of an elder and deacon exhibiting them. We will return to Paul later in the lesson. Now let's consider who was tasked with appointing the leadership in Ephesus. As far as we can understand, that work was given to Timothy. Paul assigned,
6. Timothy the work of installing elders and deacons in Ephesus, 1 Timothy 1:2-4; 1 Timothy 1:18. We don't know when Timothy was sent to Ephesus to defend the gospel. The church there was fighting with the false teachers of Circumcision. Timothy was instructed to identify, prepare, and ordain leaders at Ephesus. The Book of Ephesians and 1 Timothy were Timothy’s guide and authority for his work of “ordaining elders in every city,” as in the case with Titus, Titus 1:5. In the same manner,
7. Titus was left in Crete to “ordain elders in every city,” Titus 1:4-9. Some commentaries propose that Timothy and Titus were "pastors" themselves. As we further study our Text of emphasis, I suggest you keep these "characteristics" in mind and apply them to these two single evangelists. I will answer this question more entirely later in the lesson. We are now ready to look at our Text of emphasis. Again, we will discuss the sentence: "The husband of one wife." Consider,
C. Text of emphasis. Paul indited: "This is a true saying: If a man desires the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; not given to wine…moreover, he must have a good report of them which are without; lest he falls into the condemnation of the devil," 1 Timothy 3:1-7. [Text shortened for brevity]. We are now at the place in this lesson to address the meaning of the sentence: “husband of one wife.” It should be apparent at this junction in the lesson that Paul is stating the building foundation of the elder’s and deacon’s character: must be one of blamelessness in all things associated with their work. Observe,
1. The word blameless in Gr., is anepilemptos, which means not arrested, i.e., inculpable: —blameless, unreputable, 1 Timothy 3:2; Titus 5:7; 1 Timothy 6:14. Irreproachable is also used to describe their behavior, 1 Timothy 3:1; 1 Timothy 3:7. Some have taken this word to mean, without sin or offense.
a. However, if this was the case, how could anyone be found to serve as a leader in the church? "For all have sinned and fallen short of the glory of God," Romans 3:23.
b. The idea here is to live as to be unblameable of any offense that could damage one's character before God and the church. He must be without reproach before the church and within the community, 1 Timothy 3:7; 1 Corinthians 4:1-2; Philippians 2:15.
c. This character trait must also be ascribed to the deacon, 1 Timothy 3:10; Acts 6:1-7.
2. The husband of one wife. Recall we have discussed this verse in great depth already in the lesson. We need only at this time to deal with the four positions mentioned earlier and then make an application of the Text of emphasis: “the husband of one wife.” Recollect,
a. The phrase “the husband” in Greek is: “aner,” which is a noun referring to “a bishop” earlier mentioned in this sentence. In our discussion earlier, we stated that,
1) [The article “ho" is not a part of this phrase in Greek.]
2) It could be inferred but was not a part of Paul’s narrative in this sentence.
3) Therefore, the bishop must be blameless and a husband.
4) We are now ready to discover the real meaning of this sentence.
b. The phrase “of one” in Greek is: “heis,” which is an adjective (numeral in speech), modifying its upcoming noun in this phrase.
c. The word “wife” in Greek is: “gyne,” a feminine noun, completing this sentence. The word is inferring to a “wife” either married or betrothed.
1) The word “wife” is a person in this verse and does not imply the state of marriage, which the verb “gameo” refers to one being married. Notice these scriptures. Paul inscribed,
a) First, "I say to the unmarried and widows, it is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn,” 1 Corinthians 7:8-9. How about the unmarried man and widower? Are they permitted to “marry or remarry?”
b) Further, "The wife is bound by the law as long as her husband liveth; but if her husband is dead, she is at liberty to be married to whom she will, only in the Lord,” 1 Corinthians 7:39; Romans 7:2-3. If a man’s wife dies and he chooses to remarry another woman “in the Lord,” does this prohibit him and his wife from being considered for the office of an elder or deacon? How many wives does this man have now if he “desires the office of a bishop or deacon” in the church?
c) Next, “But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry,” 1 Timothy 5:11. Paul warns here not to allow a younger widow under the age of threescore to be enrolled because she might again desire to marry. And this the apostle encourages the younger unmarried and widows to do if they cannot "contain" their passion as a woman towards a man. [Such passion is not a sin, but satisfying it outside the marriage union is fornication!] Such sinful behavior, “whoremongers (fornicators) and adulterers God will judge," Hebrews 13:5; Romans 1:26-27.
d) Finally, "I will, therefore, that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully,” 1 Timothy 5:14. Here, Paul encourages the younger women “to marry, bear children, and guide their house,” 1 Timothy 2:15; Titus 2:3-5. Continuing,
2) Let me state again that the word "wife" is “gyne” and not “gameo” in our Text of emphasis. The bishop must be a married man, the husband of one wife.
3) The bishop must be "blameless, and the husband of one wife" when he desires the church's leadership office.
d. Conclusion: In Paul's Letter to the church at Corinth, he instructed unmarried women, widows, and unmarried men or widowers. Each was instructed to marry if they could not "contain" their passion. He admonished: "For it is better to marry than to burn (with a passion)," 1 Corinthians 7:9. I want to remind you again what applies in the phrase: "the husband of one wife" also governs the life of "the wife of one man." Therefore, if the widow whose husband has died is permitted to remarry, surely the widower whose wife has died is also permitted to remarry. And, if the widower is prohibited from remarriage, then the widow would also be forbidden to remarry. Let's hear from some quotable notables!
3. B. W. Johnson recorded,
a. First, of the bishop. "The husband of one wife. A married man and having only one wife. In those loose times of divorce, men who had (several wives successively) might be converted. Divorce for unscriptural reasons would not free a man from his first, lawful wife. Hence the limitation to those who had only one living wife. I do not think there is any reference to remarriage after the death of a wife," Page 586. (Sentence rearranged for grammar).
b. Further, of the deacon. “Let the deacons be the husbands of one wife. The same word is used in the Greek here for wife that is used in verse 11. See notes on “one wife” under verse 2,” Page 587. Johnson merely restates what he had written in his discussion of the bishop. A similar comment also applies to Paul's Letter to Titus regarding "an elder." Observe,
c. Next, “For a bishop. An elder and bishop were then given different names for the same office. See notes on (the) parallel passage in 1 Timothy. Must be. Unless he has these traits, he must not be appointed. Blameless. No charge against him. Compare 1 Tim. 3:2, 3,” Page 603.
d. Lastly, of the widow. “Let not a widow be taken. Into the order of widows supported by the church and engaged in its work. Under threescore. None but the aged. Having been the wife of one man. Not having had more than one husband living (simultaneously), as was very common in those days of easy divorce," Page 590.
NOTE: B. W. Johnson was a contemporary of A. Campbell, and taught at Bethany College. He is remembered for his work and contribution to "The People's New Testament Commentary of the Bible." Which I am obliged to quote from in this lesson and others. This work is what Paul calls: "speaking that which becometh sound doctrine," Titus 2:1. And Peter, "If any man speaks, let him speak as the oracles of God," 1 Peter 4:10. We will consider a noted Professor from Abilene Christian College, now Abilene University, in Abilene, Texas. Brother Roberts presents these "characteristics" from the perspective of the time the Letters were written. Observe,
4. J. W. Roberts, Ph. D., wrote,
a. First, of the bishop. "Husband of one wife. Four positions are contended for,"
1) "That it means one who has not married after the first wife's death (a prohibition of digamy). (Sentence rewritten for clarity). Nothing in the Bible teaches that such is wrong. This idea developed in the second and third centuries of the church, but to interpret the scripture in this way is to read later ideas back into the New Testament."
NOTE: Digamy means: “a second marriage after the termination of the first.” Merriam-Webster Dictionary, definition, “digamy.”
NOTE: We call this practice “eisegesis, the interpretation of a text (in the Bible) by reading into it one's ideas.” Merriam-Webster Dictionary, definition, “eisegesis." The idea is to "read into the Text one's beliefs, feelings, and thoughts. Roberts continued,
2) “That it is against polygamy. Polygamy was still practiced among some Jews and the Greeks (keeping hetaerae), or a woman other than the lawful wife, was common. Certainly, this practice would be condemned by the Scriptures."
NOTE: Greek, hetaerae from hetaira, meaning: “one of a class of highly cultivated courtesans in ancient Greece.” Merriam-Webster Dictionary, definition, “hetaerae.”
3) “That it is against remarriage after divorce, especially divorce on any grounds other than fornication. Again, this would be included if it is exactly what the writer has in mind. Some argue that no Christian would be condoned with such in his life, so why would Paul make it a qualification for an elder? The same could be said in some degree of all attitudes condemned by the negative qualifications—for example, "no drunkard." Would not that be considered wrong for all Christians? Yet it is included as a qualification.”
4) “It demands that a man be married—establishing family men, men of experience in rulership, as those to be selected. This would seem to be included, surely, in the demand that a man who is to be an elder be a certain kind of husband; certainly, it is implied or assumed that he will first…be a husband. The meaning of the phrase, then, includes both the demand that the elder is married, that he (has) only one wife, and that he not be a polygamist or remarried after divorce," Pages 27-28.
b. Further, of the deacon. "Let the deacons be husbands of one wife. Review what was said concerning the qualification under the qualifications of elders in the last lesson. It seems here, as there, to demand that the deacon be a married man and not be a polygamist or a man divorced and remarried without the death or proved unfaithfulness of his first wife," Page 36.
c. Lastly, of the widow. To be "enrolled," a widow must be at least sixty years of age, the wife of one man-evidently meaning that she must not have been put away or divorced either for a scriptural or unscriptural reason. Bible times knew nothing of polyandry (one wife with a plurality of husbands),” Page 57-58. Recall, I remarked, that whatever applies to the husband would also apply to the wife: “a one man-woman, and a one-woman man.”
d. Conclusion: I believe we have found the real meaning of the phrase: “the husband of one wife,” 1 Timothy 3:2; 1 Timothy 3:12. As well as the “wife of one man,” 1 Timothy 5:9.
5. Another Commentary. Matthew Henry commented on these verses. Consider these words regarding the bishop and deacon by Matthew Henry. He comments on the phrase "husband of one wife."
a. First, the bishop: “He must be the husband of one wife; not having given a bill of divorce to one, and then taken another, or not having many wives at once, as at that time was too common both among Jews and Gentiles, especially among the Gentiles,” Page 1171.
b. Further, the deacon.: "As (Paul) said before of the bishops or ministers, so here of the deacons, they must be the husband of one wife, such as had not put away their wives, upon dislike, and married others; they must rule their children and their own houses well; the families of deacons should be examples to other families," Page 1173. (Insertion is mine). Consider,
1) This author believed the bishop and deacon should be "husbands of one wife." He calls the bishop, sometimes the minister. This, no doubt, has given rise to the idea that Timothy was a “pastor," as some denominations grant this title to their ministers.
a) No reason the bishop or deacon could not be an evangelist, minister, or preacher. "Philip was an evangelist and deacon," Acts 6:1-6. He was married and had four virgin daughters that prophesied. See Acts 21:8. Therefore,
b) Preacher pastors must possess the Christian characteristics enumerated in Paul's instruction to Timothy and Titus. We have many who serve the church today. We thank God for them.
c) These characteristics should apply to ministers, preachers, and evangelists. Undoubtedly, the congregation's due diligence should entail verifying the minister’s character during the hiring process, as they are during the appointing of elders and deacons! If this were done earnestly, it would preclude hiring a minister who does not have an impeachable character, as outlined in Paul’s instruction regarding elders and deacons. Consider,
2) Matthew Henry comments: On an elder being “apt to teach.” He penned: “Therefore, this is a preaching bishop whom Paul describes, one who is both able and willing to communicate to others the knowledge which God has given him, one who is fit to teach and ready to take all opportunities of giving instructions, who is himself well instructed in the things of the kingdom of heaven and is communicative of what he knows to others," Page 1171. So, in this regard, he is correct! Notice,
a) Paul commended the elders: “Who labored in the word and doctrine,” 1 Timothy 5:17; 1 Thessalonians 5:12-13; Hebrews 13:7.
b) Perhaps, it would serve the church well if our elders and deacons were so prepared to "do the work of an evangelist" in the absence of the preacher, 2 Timothy 4:5. Now, let’s look at whether Paul had appointed Timothy and Titus: to the office of a pastor. Observe,
3) A lot of play is made on the sentence: "As I have appointed thee," Titus 1:5. So as not to be distracted from the subject at hand, I will point out that the word "appoint" is translated from the Greek word: (diatásso) meaning to “ordered you.” Therefore, as in the case of other Scriptures, the word “appointed” is not a word-for-word translation of the word (diatásso). Paul had given Titus's directions and commands to ordain elders in every city. He was not appointed an elder or bishop but was charged to "appoint" elders in every city in Crete. Titus, like Timothy, was also an evangelist (Timothy in Ephesus and Titus in Crete).
4) Timothy and Titus were neither "husbands to one wife" and, therefore, not appointed to the office of an “elder or pastor.” They were evangelists and charged to "do the work of an evangelist," 2 Timothy 4:5; Ephesians 4:11-12.
c. Finally, the widow. “He gives directions concerning the character of the widows that were to be taken into the number to receive the church's charity: not under sixty years old, nor any who have divorced their husbands or been divorced from them and have married again; she must have been the wife of one man,” Page 1184.
1) The widow’s age was Paul's concern; when should she be enrolled?
2) Matthew Henry applied Paul's prohibition to the "number of times" the widow had been married. And not the number of men she was married to when she became eligible for enrollment as a widow.
3) The same conditions would apply here regarding the marriage, divorce, and remarriage of a brother or sister in the church. We will now conduct an exercise in Greek Parsing. We aim to settle all concerns regarding the sentence: "husband of one wife." Stay with me, church! Let's begin this,
6. Critical exercise in Greek Parsing. The real work in this Text is now about to begin. We will examine these phrases more closely using Greek Parsing. Recall,
a. Greek Parsing means: “To divide (a sentence) into grammatical parts and identify the parts and their relationship to each other.” Reference, Merriam-Webster Dictionary.
1) In this case, examining a word or phrase in a sentence from Greek to connect its adjective or verb; to its proper definite article, noun, or pronoun; that agrees within the Text by (case, number, and gender). Recall I said we would return to this discussion earlier in the lesson. Well, we a here now!
2) We will allow the case, number, and gender of a word or phrase in a sentence to define their relationship to each other in the Text. The Textus Receptus is the Interlinear being used in discussing this entire topic.
3) In this case, a sentence in the Greek manuscript is examined by case, number, and gender. (Insertion is mine).
b. The term “Textus Receptus” means – "the Received Text, because of the words "Textum…ab omnibus Receptum," occurring in the Preface of many earlier editions. (The Englishman's Greek New Testament, Zondervan Publishing House, Grand Rapids, MI, First Printing 1970, Page v., in its Introduction).
c. The Englishman's Greek New Testament, The Greek Text of Stephens 1550, is "An Interlinear Literal Translation, providing a word-for-word translation of the Greek text into English." In its Introduction, the authors of this work stated their goal: "Thus we have (endeavored) to furnish the English student with all he may require both as to the Text of the New Testament and possibly all he requires for its word-for-word translation. Interpretations we have endeavored to avoid," Page v, Introduction. There is a tremendous necessity for a literal translation of the word of God. Observe,
d. Word-for-word translation. In describing the term “word-for-word,” in the Preface, To The ESV, Greek-English Interlinear New Testament reads: “Some Bible versions have followed a "thought-for-thought" rather than "word-for-word" translation philosophy, emphasizing "dynamic equivalence" rather than the "essentially literal" meaning of the original (Text). A "thought-for-thought" translation is of necessity more inclined to reflect the interpretive views of the translator and the influences of contemporary culture," Page xx, of the Preface. I am more inclined to believe that this has influenced the NRSV’s translation of the phrase: “Now a bishop must be above reproach, married only once,” 1 Timothy 3:2. More on this at the end of the lesson. We are now ready to discuss the four positions mentioned at the start of this lesson. We will begin by examining what this phrase doesn't mean. Consider,
D. What the phrase doesn’t mean. Considering the scriptures, we will now address what the phrase: "the husband of one wife" does not mean. Let's "dig a little deeper" into the phrase: "the husband of one wife."
1. The first position, that the “elder can only be married once,” bears some further textual investigation. This position might have originated from The New Greek/English Interlinear, NRSV, New Testament. The interpretation reads: “The elder can only be married once,” 1 Timothy 3:2. In my judgment,
a. This position implies that the man seeking any office of service to the church could only have had one marriage, and his wife must be living. Neither of the words “married,” “only,” or “once" is part of the original Greek Text: “the husband of one wife," 1 Timothy 3:2. I need help to speak authoritatively about why the Translators rendered this Text in such a manner.
b. According to this position, "the candidate can only have been married once, and his wife must still be living." It forbids a man or woman to remarry after their spouse dies if he and his new spouse "desires the office of an elder or deacon," 1 Timothy 3:1. Both are ineligible, having been "married more than once." At the same time, requiring a man to be a "husband," not "single," to be considered for church leadership. What a sad situation this position would put the church in if this is what Paul had in mind! Heaven forbids such is the case! Beloved in the Lord,
c. I understand that the elder whose wife dies while serving as a “bishop” could willingly step down from his church leadership position. However, Paul did not mention either of these painful conditions. Nor is there any command, example, or necessary inference to either of these circumstances in Paul’s instruction to Timothy or Titus. (We should speak where the Bible speaks and be silent where it is silent). Let’s consider this interpretation of the phrase,
d. From the NRSV of our Text. It reads: “Now a bishop must be above reproach, married only once,” 1 Timothy 3:2, NRSV, page 720. This interpretation is not reflective of the original Greek Text.
1) This exact phrase in the other Interlinear reads: “(For) the overseer…to be…of one wife a husband,” 1 Timothy 3:2. These Interlinear do not comprise in Greek: "only married once." But instead, "of one wife a husband." This is an interpretation, not a translation of the Greek Text. The note in the margin refers to the Greek: “Note, i, Gr the husband of one wife, from the "Textus Receptus" of 1970. Now,
2) Let’s examine this interpretation using Greek Parsing. We are looking for an article, adjective, verb, adverb, noun, etc., that all agree in case, number, and gender. Observe,
3) The phrase interpreted: “Married only once,” 1 Timothy 3:2, NRSV, page 720.
a) First, the word “married” in Greek is “gameo,” a verb that I'm unable to locate in my Greek-English Interlinear. It, however, can be inferred by the words “husband or wife.”
b) Second, the word “only” in Greek is: “mon'-on," an adverb meaning merely: —alone, but, or only. Again, this word is not a part of the Text.
c) Third, the word “once” in Greek is: “pote” or pot-eh', which is an enclitic particle, meaning at some time, ever: —afore- (any, some-), (n-) ever, in time past, once, etc. The word “once” also is not a part of the Text under discussion, 1 Timothy 3:2.
d) Therefore, we cannot map this phrase: “married only once," using Greek Parsing due to the absence of the Greek Text: “gameo mon'-on pote,” enabling “interlinear glossing” beneath the Greek into an English translation.
NOTE: [Introduction to the Greek-English Interlinear ESV New Testament, page ix]. The absence of the Greek Text here will become paramount in excluding the position: “married only once" later in this lesson. Now,
e. The phrase in Greek: “One wife a husband,” 1 Timothy 3:2, NRSV, page 720.
1) The word “one” in Greek is: “heis,” which is an adjective (numeral, or the number one), modifying an upcoming noun in this scripture.
2) The word “wife” in Greek is: “gyne,” which is a feminine noun, completing the phrase. The word “wife” refers to a woman married or betrothed. The wife is the person in this verse and does not imply the state of marriage, which the verb “gameo" does.
3) The phrase “a husband” in Greek is: “aner,” which is a noun referring to the words “a bishop,” earlier mentioned in 1 Timothy 3:1.
4) Thus, complete the sentence: "heis gyne aner” or “one wife a husband.” In Greek Parsing, we map this sentence in this manner:
a) The word “one” is “heis,” an adjective, A-GSF.
b) The word “wife” is “gyne,” a noun, N-GSF.
NOTE: Each word agrees in case, number, and gender. [GSF --means Genitive Singular Feminine].
c) The word “a” is the definite article “ho,” or T-ASM, connecting the word “bishop,” or “ho episkopos,” the article and noun, are T-ASM and N-ASM, respectively.
d) The word “husband” is “aner,” also a noun, N-ASM.
NOTE: Each word agrees in case, number, and gender. [ASM --means Accusative Singular Masculine].
e) Conclusion: I, therefore, conclude that the Greek words “heis gyne” meant "one wife," not “married only once”: at the time, the husband desired to be a bishop. The word “one” is an adjective (numeral, or the number one), modifying its noun “wife,” i.e., one wife (then). When was then: at the time, the husband desired the office of a bishop. It does not infer that the husband was to be “married only once.” This phrase is not a prohibition to the number of times one can be married, but how many wives the husband can be married to when he desires the office of a bishop. And so, says the Greek! Consider,
f. The comparative analysis. Whereas the word “married” is “gameo,” a verb;" the word "only" is “mon'-on,” an adverb; and the word “once” is a particle, or PRT. The phrase: “married only once,” could not be map during Greek Parsing. Therefore, the phrase interpreted: as "married only once," NRSV, page 720, was not part of the Greek Text, in 1 Timothy 3:2. Which was required in a word-for-word translation. [The author referred to Galatians 1:23 to obtain this information]. The translators gave us their interpretation; however, the phrase is not a part of the original Greek Text. The Greek Text is translated into a comparative word in English in the Interlinear.
NOTE: The interlinear Greek New Testament presents the Greek Text of the New Testament with an English translation, or "interlinear gloss," beneath each Greek word. [See Introduction to the Greek-English Interlinear ESV New Testament, Page ix]. This was not the case with the interpretation: "Married only once," 1 Timothy 3:2, NRSV, page 720. [Written within the margin].
g. Conclusion: Therefore, this position has no standing in the Greek, nor in the preponderance of scriptures, to forbid remarriage once one's spouse has died. The candidate that has remarried cannot be denied consideration for church leadership, seeing there are no scriptures that forbid the widower or widow from remarriage, but “only in the Lord,” 1 Corinthians 7:39.
1) This is a misapplication of the phrase: “one wife.” Those holding this position deny a brother or sister the right to remarry because marriage would exclude them from an office of leadership. And conversely, denying them the right to serve, being “single,” or “unmarried.”
2) Since when and where is it written a man or woman can only be married once? Matthew 22:23-33. The Lord did not limit the number of times a woman could be remarried! Why should we?
3) The only restriction, in this case, is that the man or woman's spouse must have died or been "put away" for the "exception" Jesus has permitted in order not to be an adulteress or adulterer, James 4:4; Romans 7:3. In this remarriage, He is still the “husband of one wife.” Continuing,
2. The second position is "that the elder can be a single or unmarried man.” This position undoubtedly is different from Paul's meaning of this phrase. The Text states the bishop must be married having one wife; thus, “he cannot be a single man.” This office requires that the man seeking the office of a bishop or deacon must be “the husband of one wife.” If the single man, whether not ever being married or through the death of his wife (a widower): is not permitted to hold the office of an elder or deacon in the Lord’s church. This position indeed conflicts with the Text of emphasis and the context of the scriptures in which it is embedded. Observe,
a. The sentence requires that the candidate for this office be "the husband of one wife." Let me remind you, beloved brothers and sisters, what I mentioned earlier in our discussion of the bishop. The characteristic "be blameless" is in the present tense. We are talking about the candidate's post-conversion state, AC: (after Christ), and not his pre-conversion state, BC: (before Christ), Ephesians 2:1-10; Ephesians 2:11-13. They are first Christians, then "husband and wife," then "desiring the office of a bishop or deacon," 1 Timothy 3:1. Therefore,
b. The candidate being considered for the leadership office is married and a member of the Lord's church. He and his spouse are being considered for the office of bishop based on their current standing within the congregation. Not their former standing before their conversion and faithful obedience to the gospel of Christ. Listen to Paul,
1) To Corinth, “For such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of our Lord Jesus Christ, and by the Spirit of our God,” 1 Corinthians 6:11.
2) To Corinth, again, "Therefore, if any man is in Christ, he is a new creature: old things are passed away, behold, all things have become new," 2 Corinthians 5:17.
3) To Ephesus, “For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them,” Ephesians 2:10: Ephesians 4:20-24; Colossians 3:8-10; Colossians 2:11-13.
c. The single man cannot be "the husband of one wife." Nor can he be a father with children without sinning; thus, he cannot be "blameless." The single man would be guilty of fornication in fathering children while not lawfully married. Paul wrote: "Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge," Hebrews 13:4. Unfortunately, many young men have fathered children out of wedlock. God can forgive the unwise actions of any young father and mother by their obedience to the gospel of Christ.
3. The third position is that the elder or deacon “cannot be divorced and remarried for ‘any cause.’” This position excludes any man and his spouse having been married, divorced, and remarried, whether “for scriptural or unscriptural reasons.” Observe,
a. In other words, the man or woman who has put away their spouse, whether with or without Jesus' “exception,” is unfit for leadership in the church. The exception is for "fornication" or infidelity of the spouse, as granted by the Lord, Matthew 5:32; Matthew 19:9.
b. This position makes no provision for a lawful divorce and remarriage for either party and ignores divorce and remarriage for Jesus' “exception.”
c. If this position is correct, men and their spouses are unsuitable for the office of leadership in the Lord's church. I humbly suggest that,
d. The congregation that will not abide or "accept" the "exception" of Jesus in the case of a lawful divorce is not abiding by the scriptures, nor walking in concert with the “doctrine of Christ,” 2 John 1:9. Nor continuing in the fellowship “of the apostles’ doctrine,” Acts 2:42. This candidate and his spouse should seek another congregation, where the leadership is abiding in the doctrine of Christ. Explain their reason in private to the leadership before uniting with them and why they left their former congregation. Then after working and showing the “fruit of the Spirit” among this new membership and leadership, they should express their desire: to serve as a leader within this congregation, Galatians 5:22-26. Notice,
e. I submit these two passages of scriptures bearing on divorce and remarriage for your consideration. They are examples of the condition of remarriage after the death of a spouse and after the legal divorce under Jesus’ “exception” as a result of fornication or adultery. Observe,
1) First, The Law of Moses. Paul wrote: “If a woman marrieth another man, without having a (“writing of divorcement”) while her husband liveth, committeth adultery: and whoso marrieth her, doth also commit adultery,” Romans 7:3. (Italics and parentheses are my insertions).
2) Second, The Law of Christ. Jesus said: "Whosoever…marrieth another, without a divorce for the "exception" or fornication, committeth adultery: and whoso marrieth her which is put away, doth also commit adultery," Matthew 19:9.
3) Please note that these two principles are the same, death and divorce for the "exception;" frees the other party from the marriage contract.
a) If, however, a woman marries another man while her husband liveth; or that has been divorced for a reason other than the "exception," she committeth adultery. And he whoever marrieth her doth also commit adultery.
b) And conversely, if a man marries another woman while his wife liveth; or has been divorced for a reason other than the "exception," he committeth adultery. And she whoever marrieth him doth also commit adultery.
c) This thinking and behavior (forbidding marriage or remarriage) borders on a congregation that is "departing" or has "departed from the faith," 1 Timothy 4:1-3; 2 Timothy 4:1-5. These are not my words, but the beloved Apostle Paul!
d) Recall: "Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge," Hebrews 13:4. I refer you to Brother J. W. Roberts, Ph. D., words: "This idea developed in the second and third centuries of the church, but to interpret the scripture in this way is to read later ideas back into the New Testament," Page 27-28. This quote is from his book earlier mentioned in [paragraph D. 4. a.1)], in this sermon. This teaching was never a part of the New Testament church.
4. Conclusion: Therefore, I conclude to forbid any candidate whose "spouse" has died or has been put away (divorced) for the "exception" Jesus has granted and has lawfully remarried cannot be denied on these grounds from being a leader in the church of Christ. Death has “freed” the man or woman from their former spouse. They are not married to them any longer. In like manner, the man or woman who has put away their former spouse for the "exception" is loosed from the marriage contract and free to marry again. The only prohibition is that they: "marry only in the Lord," 1 Corinthians 7:39. This, therefore, was not the intended meaning of the sentence: "husband of one wife," 1 Timothy 3:2; 1 Timothy 3:12; Titus 1:6. Observe,
a. The husband or wife of a candidate for a bishop or deacon: having been married, divorced, and remarried for Jesus' "exception," are not excluded from this office if they meet all the other characteristics entailed for this position. See Jesus’ exception in Matthew 5:32; and Matthew 19:9.
NOTE: For a more exhaustive discussion of this "exception," download our lesson entitled: "Marriage, Divorce, and Remarriage" on SermonCentral.com by Ron Freeman, Evangelist.
b. These leadership positions (elders and deacons) in the church involve the entire family of the candidate (husband, wife, and children). The entire family unit must be believers, faithful, and spiritual examples before the congregation, 1 Timothy 3:1-13. The wife must also meet the Christian characteristic outlined...as a role model of Christian behavior among the saints. The children must be under control and obedient to their parents. This, however, is separate from our current discussion in this lesson.
c. And before concluding, every saint should aspire to add these Christian characteristics to their life and instill them in the lives of their entire household. If more preaching and teaching were done regarding these characteristics for all believers, we would prepare young men, women, and children for these leadership positions in the church. We are now ready to discover the real meaning of this text.
E. What does the sentence mean? Considering the scriptures, we will now discuss what the phrase: "the husband of one wife" really means. Observe,
1. The fourth position is that the elder “cannot be a polygamist” (having more than one wife at a time). The life and times throughout the Roman Empire and the Jews in Israel, this was a known fact: men had more than one wife in the home. This was a practice in nearly every country during that time. This was and still is the practice of some religious groups in the United States. This is not acceptable within the Lord’s church. Thus, this would have been Paul’s prohibition to forbid such behavior in the early church unto Timothy and Titus. Recall these noted brothers gave us insight into the phrase: "husband of one wife" and "polygamy." Consider,
2. Brother J. W. Roberts suggested his thoughts regarding these three phrases. He wrote,
a. First, the elder, "That (it) did not mean one who has not married after the first wife's death (a prohibition of digamy). Nothing in the Bible teaches that such was wrong. He stated: This idea developed in the second and third centuries of the church, but to interpret the scripture in this way is to read later ideas back into the New Testament," Pages 27-28.
b. Second, the deacon, “It seems here, as there, to demand that the deacon be a married man and that he not be a polygamist or a man divorced and remarried without the death or proved unfaithfulness of his first wife,” Page 36.
c. Third, the widow, “To be "enrolled," a widow must be at least sixty years of age, the wife of one man-evidently meaning that she must not have been put away or divorced either for a scriptural or unscriptural reason. Bible times knew nothing of polyandry (one wife with a plurality of husbands),” Pages 57-58.
3. Brother B. W. Johnson noted that “the husband of one wife” meant the marital status of the elder, deacon, and widow. Recall,
a. First, the elder, "A married man...with only one wife. In those loose times of divorce, men who had (several wives successively) might be converted. Divorce for unscriptural reasons would not free a man from his first, lawful wife. Hence the limitation to those who had only one living wife. I do not think there is any reference to remarriage after the death of a wife,” Page 586. He concluded by saying: “I do not think there is any reference to remarriage after the death of a wife.”
b. Further, the deacon, “Let the deacons be the husbands of one wife. The same word is used in the Greek here for wife that is used in verse 11. See notes on “one wife” under verse 2,” Page 587. Johnson merely restates what he had written in his discussion of the bishop. A similar comment also applies to Paul's Letter to Titus regarding "an elder."
c. Next, the bishop, “An elder and bishop were then different names for the same office. See notes on (the) parallel passage in 1 Timothy. Must be. Unless he has these traits, he must not be appointed. Blameless. No charge against him. Compare 1 Tim. 3:2, 3,” Page 603.
d. Lastly, the widow, "Let not a widow be taken. Into the order of widows supported by the church and engaged in its work. Under threescore. None but the aged. (She was having) been the wife of one man. Not having had more than one husband living...simultaneously, as was very common in those days of easy divorce," Page 590.
NOTE: So as not to lengthen this lesson any further, refer to all his earlier comments presented in this lesson for both the elder, deacon and the widow.
4. Matthew Henry commented on the marital status of the elder, deacon, and widow.
a. First, the bishop: “He must be the husband of one wife; not having given a bill of divorce to one, and then taken another, or not having many wives at once, as at that time was too common both among Jews and Gentiles, especially among the Gentiles,” Page 1171.
b. Further, the deacon.: "As he (Paul) said before of the bishops or ministers, so here of the deacons, they must be the husband of one wife, such as had not put away their wives, upon dislike, and married others; they must rule their children and their own houses well; the families of deacons should be examples to other families," Page 1173. (Insertion mine).
c. Lastly, the widow, “He gives directions concerning the character of the widows that were to be taken into the number to receive the church's charity: not under sixty years old, nor any who have divorced their husbands or been divorced from them and have married again; she must have been the wife of one man," Page 1184. Recall I mentioned,
1) The widow’s age was Paul's concern; when should she be enrolled?
2) Matthew Henry applied Paul's prohibition to the "number of times" the widow had been married. And not the number of men she had been married to when she became eligible for enrollment as a widow. I will leave his comment for your review.
5. Finally, results from our comparative analysis of the phrase: “married only once.” Recall our finding as a result of Greek Parsing during our comparative analysis.
a. First, “Whereas the word “married” is “gameo,” a verb;" the word "only" is “mon'-on,” an adverb; and the word “once” is a particle or PRT. The phrase: "married only once" could not be mapped during Greek Parsing.
b. Next, “Therefore, the phrase interpreted: as "married only once," NRSV, page 720, was not part of the Greek Text in 1 Timothy 3:2. Which was required in a word-by-word translation. [The author referred to Galatians 1:23 to obtain this information]. The translators gave us their interpretation; however, the phrase: "only married once" cannot be found in any Greek-English Interlinear in my library. Therefore, I concluded it does not appear in the Greek Text, which would be required to permit "Interlinear Glossing" into a comparative English word.
c. Lastly, the interlinear Greek New Testament presents the Greek Text of the New Testament with an English translation, or "interlinear gloss," beneath each Greek word. [See Introduction to the Greek-English Interlinear ESV New Testament, Page ix]. This was not the case with the interpretation: "Married only once," 1 Timothy 3:2, NRSV, page 720. [Written within the margin].
6. Conclusion: I believe we all can agree that Paul's instruction was that a candidate being considered for leadership "must be blameless, and the husband of one wife" at the time of his consideration. The "be blameless, and husband of one wife" characteristics are in the "present tense." They are the candidate's post-conversion state, AC: (after Christ), and not his pre-conversion state, BC: (before Christ). The characteristic blameless forms the very foundation of not only his marriage but all the other Christian characteristics: the Holy Spirit inspired the apostle Paul to mandate for the prospective leader to meet, and having so proven before the entire congregation, as well as "those without," within the community, 1 Timothy 3:1-13; Acts 6:1-6.
7. A plea for unity. I conclude by making an honest and sincere plea for unity. It is time for us to be about: “Our Father’s business.” And “to the work of an evangelist,” establishing faithful leadership within the body of Christ. All believers who desire to know and abide in the doctrine of Christ can accept this work of faith and love for our brotherhood.
a. Men and their wives already align themselves through faith, dedication, and work within the church of the Lord. They meet all the Christian characteristics outlined in Paul’s Letters to Timothy and Titus.
b. We need only to remove ourselves and any personal feelings we might have developed in our reading and understanding of these characteristics and acknowledge the vital necessity for installing spiritual leaders in the church.
c. In the name of Jesus, I beg that we come together in agreement by putting aside all arguments and debates and take heed to the Holy Spirit’s characteristics for the offices of leadership within the Lord’s church.
d. May God bless you all, and may His grace and peace abide with you always. Amen. Here’s a review of what was discussed,
CONCLUSION
A. Outline.
1. The Husband of One Wife
B. Summarize main points.
1. We answered this question: "What does the husband of one wife" mean in the context of the other prerequisites for those "desiring the office of a bishop?" By this, I meant: does it mean the man can only be married once? Or, he cannot be a divorcee or remarried? We discovered some possible meanings of this text and found only one in keeping with the scriptures elsewhere in the New Testament. Many will not agree with our conclusion, but the Bible stands by itself, with or without our agreement. In some cases, this will mean the brother with his family might be required to search for a more scriptural congregation rather than one holding such a biased and dogmatic interpretation of the sentence: "the husband of one wife" and many other teachings that oppose New Testament "sound doctrine," Titus 2:1.
2. Our scripture of emphasis reads: "This is a true saying: If a man desires the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; not given to wine…moreover, he must have a good report of them which are without; lest he falls into the condemnation of the devil," 1 Timothy 3:1-7. We discovered several meanings of the sentence: "the husband of one wife." But noted only one bore scriptural investigation into Paul's meaning of this prerequisite for one seeking the "office of a bishop" in the context of the Text of emphasis. We fault no one for their opinion, but we cannot allow opinions to decide a matter of faith of such importance. The church must contend: "for the faith once delivered to the saints for all times," Jude 1:3. And to "speak where the bible speaks, and to be silent where it is silent."
3. Paul's instruction to Timothy and Titus was given to him by inspiration. We found that the Greek language's real meaning was often difficult to fully translate because there needed to be a direct correlative word or words in English.
a. Where possible, we sought the meaning from different translations and the writings of faithful brothers in Christ.
b. Ultimately, we had to consider the meaning of this text with others that appeared in Paul's Letters.
c. We did not suggest something in the Text that was not mentioned or inferred.
d. We permitted the scriptures to shed new light on this old subject and did, in fact: "obtain new water from old wells."
C. Invitation. Present the pattern of conversion, H.B.R.C.B.
D. Persuade. Peter on the day of Pentecost: "With many other words did he testify saying save yourself from this untoward generation," Acts 2:38-39. Also, Paul: "Knowing, therefore, the terror of the Lord we persuade men," 2 Corinthians 5:10-11. Finally, Jesus: "He that rejecteth me and receive not my word hath one that judges him, the same word that I have spoken shall judge him at the last day," John 12:48.
E. Motivation. "Whosoever will let him come," Revelations 22:17. "Behold I stand at the door and knock. If anyone hears my voice and opens the door, I will come into him and sup with him, and he with me," Revelations 3:20. Finally, Jesus: "Come unto me all ye that labor," Matthew 11:28-30. Won't you consider the "new birth" and trust the Lord today? You have heard the word of God; the seed has been sown in your heart. Come, the water is ready; the Spirit is willing. Come and confess your faith in Christ, and be baptized: to be "born again." The Lord is still calling. Won't you come now as we rise together and sing!
ATTACHMENT
ANALYSIS OF THE PHRASE: HUSBAND OF ONE WIFE
1 Timothy 3:2,
English: Husband of one wife. One is A-GSF.
Greek: "Aner heis gyne;" [µias gunaikos andra].
1 Timothy 3:12,
English: Husband of one wife. One is A-GSF.
Greek: "Aner heis gyne;" [µias gunaikos andres].
1 Timothy 5:9,
English: Having been the wife of one man. One, A-GSM.
Greek: "Gínomai gyne heis aner;" [gegonuia enos andros gyne].
Titus 1:6,
English: Husband of one wife. One is A-GSF.
Greek: "Aner heis gyne;" [µias gunaikos aner].
NOTE: [µias, enos, is a cardinal (primary) numeral word, meaning "one"]. [eis, µias, ev, are genitive in Case]. In Greek, they are Universal, meaning one, as opposed to many or others, and empathic as single, sole, or only. [Please excuse any Greek words improperly spelled or hyphenated].
Consultations and Commendations
I submit this verse unto you that I may: “Render therefore to all their dues: tributes to whom tribute is due; custom to whom custom; fear to whom fear; and honor to whom honor, (is due),” Romans 13:7. I acknowledge my consultation with these distinguished authors in this lesson.
References
1. Matthew Henry's Complete Commentary on the Bible, by Matthew Henry, Christian Classics Ethereal Library, Grand Rapids, MI, 1706.
2. The People's New Testament, by B. W. Johnson, Christian Publishing Company, Grand Rapids, MI, 1891.
3. The New Greek-English Interlinear New Testament; United Bible Societies,’ Fourth, Corrected Edition, Tyndale House Publishers, Inc., Wheaton, IL, 1990.
4. Textus Receptus, taken from the Greek Text of Stephens 1550, The Englishman’s Greek New Testament, Zondervan Publishing House, Grand Rapids, Michigan, First Zondervan Printing, 1970.
5. Clarke Commentary on the Bible, Eight Volumes, published 1810-1826, New York, Published by J. Emory, and B. Waugh, for the Methodist Episcopal Church, at the conference office, 13 Crosby-Street., J. Collord, Printer, 1831.
6. Vine’s Expository Dictionary of Old and New Testament Words, by W. E. Vine, Fleming H. Revell Company, Old Tappan, NJ, Copyright, 1981.
7. Smith's Bible Dictionary, William Smith, Grand Rapids, MI: Christian Classics Ethereal Library, Printing 1884.
8. Orr, James, The International Standard Bible Encyclopedia, Volume IV, Wm. B. Eerdmans Publishing Co., Grand Rapids, MI., 1986.
9. Hastings, James, A Dictionary of the Bible, Volume 3, Hendrickson Publishers, Peabody, MA., 1988.
10. Roberts, J.W., Letters to Timothy, Sweet Publishing Company, Austin, TX., 1964.
11. Merriam-Webster Online Dictionary © 2015 by Merriam-Webster, Incorporated; Springfield, Massachusetts, 01105.
12. Merriam-Webster Online Thesaurus © 2015 by Merriam-Webster, Incorporated; Springfield, Massachusetts, 01105.
13. Greek-English Interlinear CSB New Testament, Holman Bible Publishers, 28th Revised Edition, Christian Standard Bible, One LifeWay Plaza, Nashville, TN 37234, @ 2022.
14. The BlueLetterBible.org, (BLB’s) Interlinear, Textus Receptus; and the Morphological GNT, @ 2022, by the Blue Letter Bible. This tool allows you to access the Greek New Testament in both manuscripts. http://www.blb.org/The BLB also provides tutorials to help you learn how to use it. Link, (www.BLB.org).
A word of thanks to BLB.org:
Thank you for this valuable tool of study, BLB.org. It has been an excellent instrument for me to learn and use the Interlinear to bring my sermons alive to the audience. Thank you very much for this great Application to help study the scriptures.
Author’s Information
Ron Freeman, Evangelist
Worldwide Ministry Church of Christ.org™
Post Office Box 1112
Anniston, AL 36202
Communications and Websites
Email: ronald.e.freeman@wwmchurchofchrist.org
Email: wwmcoc@earthlink.net
https://wwmchurchofchrist.org/
Website: https://en.gravatar.com/refreeman
Visit and worship with the Church of Christ at Pickensville, AL, every Sunday at 11:00 AM and Wednesday at 6:00 PM. The call-in number is: 1-302-202-1110, Pin # is 214733. These men "know the Shepherd!"
