In these notes we will look at lessons we can learn about how to worship the Lord in the assembly of the saints. We will draw on Paul’s First Letter to Timothy Chapter 2.
After visiting Ephesus for a second time, Paul left his protege, Timothy, in charge of the church. Paul wrote his Letter to the Ephesians from prison around 60 AD. His letter to Timothy followed a few months later.
In his letter to the Ephesians, we can see that Paul recognised some deficiencies in the level of understanding and maturity in the church there. He therefore wrote to the believers to provide a few practical ways to unite the congregation against the forces of evil.
Timothy, of course, was Paul’s “talmud hakam”; his most learned student. Paul reminds him of the task he had been given.
1 Timothy 3:15.
“… I write 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 church is Adonai’s primary vehicle for accomplishing His work on earth.
“And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it. And I will give you the keys to the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”
The Lord has determined that men and women who trust in Him as Saviour should be involved together in working out His will in local assemblies throughout the world.
“And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as we see the Day approaching.”
Paul wrote 1 Timothy to instruct his young protege on how the church should function and how mature men and women should function within it.
“But you O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness. Fight the good fight of faith, lay hold on eternal life to which you were also called and have confessed the good confession in the presence of many witnesses.”
So, Paul wanted Timothy to teach the correct way to worship in the assembly to the believers of Ephesus. Let us see what we can learn from Paul’s instructions.
In these verses, Paul outlines the fundamentals of our faith which should be the foundation of public teaching and public prayer led by the leaders of the church.
Verse 1.
“Therefore I exhort first of all that supplications, prayers, intercessions, and the giving of thanks be made for all men…”
The “Therefore” here refers to Chapter 1: 18 and 19 where Paul exhorted Timothy to “wage the good warfare” i.e., to contend earnestly for the faith in communal worship. He should build up the church, which is in his care, being sure to “teach no other doctrine” (1: 4).
So, the first step in doing this was to get the congregation’s public prayer right. It may be the case that the Ephesians had stopped praying for the unsaved. This could have been influenced by some Jewish false teachers who argued that prayer for others than Jews and proselytes was pointless, as others could not be saved. Apart from prayer on behalf of the elite, they argued, prayer was useless.
But Paul argues that public prayer should be for “all men”; not restricted to believers. Why? That is because we have no way of knowing who will be saved. We were all once hopeless sinners, and the call of Adonai is for all (John 17: 23 “… that the world may know that You have sent Me, and have loved them as You have loved Me.”
To have access, as believers do, to Adonai is of course a great privilege. But with privilege comes responsibility. To speak to the Lord on behalf of mankind is an obligation for us as debtors with reference to the good news of salvation. Our prayer for all mankind should be humble, worshipful, trustful and thankful.
Paul invokes four kinds of prayer.
The root meaning of “supplications” refers to “to be without”. This kind of prayer seeks to recognise the needs of others and to petition on their behalf. The greatest need of the lost is, of course, for salvation, and we should ask Adonai to meet the need in them.
Paul also uses the general term “prayer”. This indicates an intimate conversation, always addressed to Adonai with reverence and from the heart.
The term “intercession” derives from a root word meaning “to fall in with someone”. We should express compassion for the unsaved in their misery and for believers facing life’s difficulties. We can approach Adonai with humility but with confidence.
The “giving of thanks” refers to an attitude of gratitude; the act of praising Adonai for all He has done for us.
Each of these aspects and concern for all mankind should be evidenced in the worship of an assembly in public prayer and in teaching through a formal address.
“… for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. For this is good and acceptable in the sight of God our Saviour …”
So why was Paul encouraging people living under the hated Roman domination to pray in communal worship for kings and governments?
The first point to note is in Romans 13: 1. Those in power should have a special place in the communal prayers of an assembly of saints. All authorities that exist are ordained by Adonai.
“Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. Therefore whoever resists the authority resist the ordinance of God and those who resist will bring judgment on themselves.”
Rulers should be ministers of good for Adonai. But, of course, many are anything but. We should pray that such leaders will repent of their sins and embrace the gospel. An example of such a ruler was King Manasseh of Judah (2 Chronicles 33: 1 – 20).
Communal prayer for rulers is in line with the will of Adonai who wants all to be saved. To pray for rulers is a specific way of praying for all men, as the actions of leaders can affect a society. We are also reminded that Adonai is the ultimate authority, in control of even the most powerful people. And therefore, our prayers can affect the decisions at the highest level of human government. To pray for rulers is to understand that stable government can save a nation from revolution, civil war, turmoil and anarchy.
So, we should be obedient to whatever government whose authority we live under, up to the point where we are ordered to disobey Adonai. If we are obliged to disobey a lawful order, because it is contrary to the law of Adonai, we should submissively accept the consequences of disobedience to men.
Now, we are to pray for those in authority “that we may lead a quiet and peaceful life in all godliness and reverence.”
The notion of a “quiet life” refers to the absence of external disturbance. Whilst the church must remain uncompromising in its commitment to truth, the church is not to agitate or disturb national life. When it manifests love and goodness to all and prays for the lost including leaders, the church may experience a certain amount of religious freedom.
If persecution comes to the church, it should only be the result of its godly conscience, not civil disobedience. Our focus should be on the deliverance of all humanity.
Thus, in the assembly of the saints, our focus, in communal prayer and what is taught, should be on the encouragement of godly living, not political agitation.
“… (God our Saviour) who desires all men to be saved and to come to the knowledge of the truth.”
Here we get the confirmation of why we should pray for all men including kings. Adonai hates sin and therefore He hates its consequences; eternal wickedness in hell. He does not want people to remain forever wicked in eternal remorse and hatred of Him.
Note that men must “be saved”. The verb is passive. Man cannot save himself. This is the divine aspect of salvation. But there is a human side. Adonai does not save people against their will. He does not want heaven populated by rebellious subjects. Man must come to Him who is “the Way, the Truth and the Life”.
That Adonai “desires all men to be saved” does not mean that He wills that everyone should come to salvation.
“For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes”.
Adonai extends the offer of salvation to all. The Lord Yeshua died for the sins of all, but only those who believe receive the benefit of His sacrifice.
The phrase “knowledge of truth” refers to maturity in the faith after salvation. Adonai’s desire is not only for our salvation but also our growth in faith (sanctification), so that we will not fall away.
Thus, when we are sitting together in the assembly, we should be receiving sound doctrine giving an ever-greater understanding of Adonai, the gospel of the Lord Yeshua, the nature of the Godhead, divine plans for mankind and the essential role of Israel in the plans of Adonai.
“For there is one God and one Mediator between God and men, the man Christ Jesus, who gave Himself a ransom for all …”
The prayer and teaching in the assembly should be firmly based in the central truth of all scripture. There is but one God who desires all to be saved. He is the only one to whom prayers should be addressed.
As there is but one God, there is but one Mediator. He who has opened our way to Adonai; the Lord Yeshua. The church has failed in its duty by introducing other so-called mediators (Mary, saints, clergy etc.)
“But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God? And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.”
The “Mediator” gave himself “a ransom for all” by His substitutional death. The Lord Yeshua substituted His life for ours. Our sin had separated us from Adonai. The Lord Yeshua paid the penalty for our sin, so that we could be reconciled to Adonai. His death is unlimited in its scope, but its application is effective only for the elect who will respond and be saved.
Paul urged Timothy to ensure that all public prayer and teaching in the assembly would focus on the true God from whom salvation is available, and on the one way to Him; through the Mediator, the Lord Yeshua, who has the full nature of Adonai and the full nature of man. In worship there should be no other doctrine.
In verses 8 – 15, Paul focuses on the conduct of the saints within meetings of the assembly.
“I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting …”
Paul’s instruction is that men should lead public worship, teaching and prayer, and this means all men not just elders. The use of the term “everywhere”, indicates at every meeting of a mixed group of believers.
The “lifting up” of “holy hands” indicates a Hebraic way of prayer. Hands must be “holy”. That is, that prayer must be made by one with a clean heart and a clean life.
“… let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water.”
The correct attitude and state of mind is essential for the men who lead prayer and worship. The term “wrath” could be translated as “dissension”. The men leading worship must avoid hypocrisy and hostility. The term “doubting” literally means “to think backward and forward” and carries the idea of “disputing”. Teaching and prayer are to be offered without resentment or disputing. If a man does not have a good relationship with church members, he should not teach.
Thus, Paul argues that Timothy should ensure that the right person leads worship; a man of good standing and the correct attitude.
“… in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but, which is proper for women professing godliness, with good works.”
The expression “in like manner” probably continues the discussion on public prayer from verse 8. When men pray out publicly, they are to possess a sincere and holy attitude. Women are not barred from praying in public, but this should not be done with an intention of imparting teaching. But the giving of thanks, expression of praise for Adonai and intercessions would be appropriate. The key is modesty.
The clothing and accessories women wear in the assembly should reflect modesty and humility. The term “modest apparel” emphasises that women should dress appropriately when at worship not with elaborate clothing and extravagant hair styles, lest they draw attention to themselves or invoke jealousy as some women might be tempted to do. Nothing should distract from worship.
Paul exhorts the women of Ephesus to be concerned with godly character instead of outward appearance; deeds that are good in themselves and of advantage to others. Real female beauty is in godly character and love for the Lord. Good works provide a very necessary balance to sound doctrine (see James 2: 26).
Verse 11.
“Let a woman learn in silence with all submission.”
We should first note that in the Greek and Jewish cultures of the first century, women were widely considered to be incapable of any significant learning. Paul’s instructions to Timothy go entirely against this erroneous notion. He commanded that women be given every opportunity to learn.
But it is also important to appreciate the character of the teaching Paul would have experienced himself. We should not think so much about the imparting of knowledge, as the conduct of “discipling” which involves personal oversight and guidance, much as the way the Lord schooled His disciples. The Greek word is “manthaneto”; guidance in spiritual life and growth. This was work for elders.
Women were to learn more passively (the Greek word is “esuchia” which means “at rest”)’ absorbing what is said in assembly meetings. A more active role would usurp the authority of pastors and elders.
All assembly meetings need to be conducted in an orderly fashion.
“And I do not permit a woman to teach or have authority over a man, but to be in silence.”
The first thing to note is that Paul wrote what he did, under the inspiration of Adonai. It may read as if he is acting on his own prejudices but that is not what we see here. It is Adonai who decreed that women would not have a public ministry in the assembly of the saints.
The phrase “to teach” would perhaps be better translated as “to be a teacher”. The role of teacher was a specific and important one in the church and, like the role of elder etc., women were not to fill it. Women may exercise their spiritual gifts in a variety of ministries within the assembly, if gifts are exercised under the appropriate leadership of pastor and elders.
A woman is not “to have authority over a man”. This of course is not limited to local assemblies but applies also to family life. This is a fundamental principle in Adonai’s dealings with mankind. Adonai has given men the responsibility of headship in the family and the church, with all the cares, worries, anxieties and headaches that go along with that. Not that women are in any sense inferior; it is just a question of roles. The importance of a supporting roles should very be underestimated.
“For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression.”
The use of the word “For” indicates that further explanation is about to be given for the statement in verse 12. This is offered despite the all-important fact that Adonai has decreed it.
Nevertheless, we see that “Adam was formed first” (Genesis 2: 7 – 25). This argument based on the order of creation, rules out any consideration that the prohibition had anything to do the local culture of the time as some argue.
In Adonai’s order of creation, Adam was made before Eve. This has the implied reference to the privilege a firstborn received in ancient society. These privileges were not given because of any superiority but simply by being born first, something controlled by Adonai alone.
Adonai established woman’s role from His original Creation design. Adonai created woman to be a suitable helper for man.
The second argument refers to the entrance of sin into the human race. But is should be noted that these events simply corroborate Adonai’s divine plan of creation.
Eve was deceived. She was got at when she was alone and vulnerable. She was not suited to assume the position of ultimate authority. She should not have acted independently. She should have taken the matter to Adam, instead she “fell into transgression”.
Adam, on the other hand, was not deceived. He entered into sin (rebellion against Adonai) with his eyes open. Adam violated his leadership role by following Eve into sin and therefore plunged the whole human race into sin. These events are all connected with the violation of Adonai’s planned role for male and female.
“Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.”
This clearly is a rather difficult verse to comprehend.
The Amplified Bible’s rendering offers some good assistance.
“Nevertheless (the sentence put upon women of pain in motherhood does not hinder their soul’s salvation, and) they will be saved eternally if they continue in faith, and love and holiness with self-control, (saved indeed) through the childbearing or by the birth of the divine Child.”
So, in attempting to mitigate any disappointment that women may feel at being prohibited from a teaching role in the assembly, Paul points out that what was imposed on women as a result of Eve’s failings should be accepted and women should devote themselves to the supporting role in order to be in harmony with Adonai’s plan for mankind.
Having no public authority or ministry has no implications for salvation which of course is based simply on faith in the Lord Yeshua and continuing in the faith.
In these notes, we have tried to look at how worship should be carried out in the assembly of the saints. So, if you are sitting in an assembly of saints somewhere, how do you know you’re in the right place?
Firstly, all teaching and leader-led prayer must clearly be focused on the character of Adonai, the gospel of the Lord Yeshua, on the word of Adonai, on recognition and submission to the will of Adonai and the recognition of Israel as Adonai’s chosen people with an essential role in His plan for mankind. If these essential elements are not taught, chances are you’re in the wrong place!
Secondly, teaching should be directly toward godly living, not rebellion. If you’re getting a political polemic, chances are you’re in the wrong place!
Thirdly, teaching should be directed to moving the people on from salvation to mature faith. If you are not learning, chances are you’re in the wrong place!
Fourthly, if there is no respect for Adonai’s plan for the roles of men and women in the assembly, chances are you’re in the wrong place!
AMEN.