The Household of God

1 Timothy 3:14-15

Scripture

14 These things I write to you, though I hope to come to you shortly; 15 but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth.

The Purpose of this Letter

What is Paul’s stated desire (hope)?

Both instances of the word “you” in Greek in 1 Timothy 3:14 are first person singular [1]. Therefore, Paul’s expressed desire is primarily to visit Timothy in Ephesus.

What’s the implication?

Paul wrote (1 Timothy 3:15a):

“but if I am delayed.”

There’s a clear implication that Paul was uncertain about whether or not he would actually be able to visit Timothy, even though it was his expressed hope.

Although church history is a bit muddled on this point (or perhaps I haven’t read enough of church history), it appears that Paul wasn’t able to fulfill this hope. Paul was apparently arrested sometime after writing 1 Timothy, and wrote 2 Timothy while in prison in Rome [2]. Therein, he reiterated his desire to see Timothy (2 Timothy 1:3b-4):

“I remember you in my prayers night and day, greatly desiring to see you, being mindful of your tears, that I may be filled with joy.”

However, at that time, he also may have believed it unlikely that he would ever return to Ephesus, for he asked Timothy to visit him:

“Be diligent to come to me quickly (2 Timothy 4:9).”

“Do your utmost to come before winter (2 Timothy 4:21a).”

So then:

What’s the purpose of this letter?

This letter served, in Paul’s stead, to communicate those things to Timothy that he would have preferably conveyed in person (2 John 12):

“Having many things to write to you, I did not wish to do so with paper and ink; but I hope to come to you and speak face to face, that our joy may be full.”

Specifically, Paul wrote to Timothy “so that you may know how you ought to conduct yourself in the house of God (1 Timothy 3:15b).” The phrase “you may know” is singular in the Greek, indicating that it refers to Timothy [3]. However, a more literal translation of this verse would be [3]:

“that you might know how it is necessary in the household of God to conduct oneself.”

This intent is clearer in other translations (e.g., NIV, NLT, ESV, and NASB). That is, Paul wrote the letter to Timothy so that Timothy (as overseer in Paul’s stead over the Church in Ephesus) would know the proper conduct for all Christians in the Church of Jesus Christ. Hence, this epistle focuses on doctrine, i.e., teaching as it applies to lifestyle (application). For more discussion on this topic, see 1 Timothy : Context and Purpose.

The Household of God

What’s the implication of “house”?

The word “house” is likely better translated as “household” in today’s vernacular, meaning that (1) Christians are to view themselves as a unique family, and (2) Paul is concerned with the people within God’s family, not the physical infrastructure [3]. This intent is captured in other translations (e.g., NIV, NLT, ESV, and NASB). For example, Paul previously compared the Church of God to a family (1 Timothy 3:5):

“for if a man does not know how to rule his own house, how will he take care of the church of God?”

What’s the implication of referring to the household of God as the “Church”?

Paul clearly equates God’s household to God’s Church, i.e., His ἐκκλησία (ek-klay-see’-ah) [4]. The word ἐκκλησία (ek-klay-see’-ah) means “called out from” indicating that the people of God’s family (i.e., Christians) are those people who have been called out from the world and into God’s family. The word ἐκκλησία (ek-klay-see’-ah) is a succinct picture of the gospel message as revealed more explicitly elsewhere; for example:

“He (God) has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love (Colossians 1:13).”

What is the extent of the Church?

Different Christian traditions view the extent of the church differently. Here are two views:

Many dispensationalists believe that the ἐκκλησία (ek-klay-see’-ah) only encompasses those people who place(d) their faith in Jesus as Lord and Savior during the present age, i.e., between Jesus’ first coming and his second coming, which they also typically believe happens before the great tribulation. Consequently, most dispensationalists divide those who are saved from God’s wrath which is to come into three categories: Old Testament saints, saints of the church, and tribulation saints (i.e., those who come to faith after the rapture, during the tribulation).

Others (such as myself) believe that all people who have been, are, and/or will be saved from God’s wrath have been, are, and/or will be “called out of the world and into God’s household” and are thus members of God’s Church. Paul explained this revealed mystery in his epistle to the Church in Ephesus:

“Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit (Ephesians 2:19-22).”

“For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles— if indeed you have heard of the dispensation of the grace of God which was given to me for you, how that by revelation He made known to me the mystery (as I have briefly written already, by which, when you read, you may understand my knowledge in the mystery of Christ), which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets: that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel (Ephesians 3:1-6).”

Paul is absolutely clear that part of the mystery of the Gospel which had been revealed is that those Gentiles who were placing (and would later place) their faith in Christ Jesus were (1) “fellow heirs” with believing Jews, and (2) “being built together” into “the same body,” that is, “the household of God.”

But is there any evidence for the existence of God’s household prior to Jesus’ first advent? Certainly! Consider that the word ἐκκλησία (ek-klay-see’-ah) occurs throughout the Septuagint, primarily in reference to the chosen people of God [5]. For example:

“My praise shall be of You in the great ἐκκλησία (ek-klay-see’-ah);
I will pay My vows before those who fear Him (Psalm 22:25).”

But am I implying that all of Israel was or is part of God’s true ἐκκλησία (ek-klay-see’-ah)? Certainly not:

“For they are not all Israel who are of Israel (Romans 9:6).”

That is, only those Jews who like Abraham believed in God (Genesis 15:6) and looked forward to see Jesus’ day (John 8:56) were members of the “hidden ἐκκλησία” of God whose true nature was more fully revealed in the first century.

The Mission of the Household of God

What is “the truth” (1 Timothy 3:15c)?

The Greek word translated as “truth” is ἀλήθεια (al-ay’-thi-a), meant “reality” in ancient Greek culture [7]. Reality is that which simply is. It comprises that which humans can empirically discover, as well as that which must be revealed from God. For more on truth, see The Truth.

What is the Church’s mission?

To be “the pillar and ground of the truth (1 Timothy 3:15c).” To quote Stott [8]:

“The hedraioma (ground, foundation) of a building is its mainstay … The hedraioma stabilizes the building. Just so, the church is responsible to hold the truth steady against the storms of heresy and unbelief. The word stylos, however, means pillar or column. The purpose of pillars is not only to hold the roof firm, but to thrust it high so that it can be clearly seen even from a distance.”

That is, the household of God (body of Christ) has the mission of knowing, believing, trusting, doing, preserving and proclaiming the truth (reality) of God and His glorious gospel to a fallen world.

What about Sola Scriptura?

It’s agreed that the Church of Jesus Christ grew rapidly in the decade(s) following Jesus’ Ascension without the existence of a New Testament canon (for the first book of the New Testament wasn’t likely penned until at least 44-49 A.D. [10]. In other words, it’s argued that (a) the Church produced the New Testament, therefore (2) 1 Timothy 3:15 teaches that the Church has authority over the Scripture. Conversely, the Protestant Reformers argued that Scripture has ultimate authority over the Church. So then, which is it? Clearly the Old Testament was authoritative during Jesus’ ministry as well as during the subsequent decade(s) during which no New Testament texts existed (though only in some ways, not all – see The Law and the Children of God). On the other hand, the truths of Scripture need to be correctly taught by the elders of the Church who must be “able to teach (1 Timothy 3:2),” indicating that the Church to an extent has authority over the interpretation and teaching of Scripture.

Note that there is an apparent contradiction when comparing 1 Timothy 3:15 and Ephesians 2:20:

“the church of the living God (is) the pillar and ground of the truth (1 Timothy 3:15).”

“the household of God, having been built on the foundation of the apostles and prophets (Ephesians 2:20).”

So, which is it? Is the church the foundation of the truth, or is the truth (that which has been revealed to and through the apostles and prophets) the foundation of the church? Both! To again quote Stott [11]:

“The church depends on the truth for its existence; the truth depends on the church for its defence and proclamation.”

Application for the Individual Christian

If you’re a Christian, then you’re a part of the pillar and foundation of the truth. So then, act like it! That is, know the truth, believe it, trust it, do it, and proclaim it, for the glory of God!

End Notes

[1] http://biblehub.com/interlinear/1_timothy/3-14.htm
[2] The New Geneva Study Bible, Thomas Nelson Publishers, Nashville, 1995, p.1917.
[3] http://biblehub.com/interlinear/1_timothy/3-15.htm
[4] http://biblehub.com/greek/1577.htm
[5] http://studybible.info/search-interlinear/strongs/1577/start/60
[6] http://biblehub.com/interlinear/matthew/18.htm
[7] http://biblehub.com/greek/225.htm
[8] Stott [i], p.105.
[9] MacArthur [ii], p.128.
[10] “James is possibly the earliest New Testament writing,” having been most likely written between 44 and 49 A.D. The New Geneva Study Bible, Thomas Nelson Publishers, Nashville, 1995, p.1958.
[11] Stott [i], p.106.

Bibliography

[i] J.R.W.Stott, “The Message of 1 Timothy & Titus,” Inter-Varsity Press, Leicester, 1996.
[ii] J.MacArthur, “The New Testament Commentary : 1 Timothy,” Moody Press, Chicago, 1995.
[iii] A.Duane Liftin in J.F.Walvoord and R.B.Zuck (Editors), “The Bible Knowledge Commentary,”Chariot Victor Publishing, Colorado Springs, 1983.