November 20, 2009

A Note From the Author:

Thank you for taking an interest in and reading my exegetical analysis of 1 Timothy 3:1-

13 and I hope you will find the research and contextual exploration helpful in your understanding

and reading. I’m an academic at heart and a thinker by nature, so detailed analysis of Scripture is

truly enriching not just to my mind but also to my spirit. Hebrew 4:12 says, “For the Word of

God is living and active and sharper than any two-edged sword, and piercing as far as the

division of soul and spirit, of both joints and marrow, and able to judge the thoughts and

intentions of the heart” (NASB). While the historical and concordant information may be

interesting to you, don’t allow this read to just be an intellectual and theological exercise. To

conclude the exegetical analysis, I have included a “Significance” section that sums up the

information and explores the possible hermeneutical or practical applications of this section of

Scripture. The Bible is divided up into 66 books, 1,189 chapters, and 31,173 verses, but it is one

great story of God’s creation and redemptions of humanity and Paul’s writing is just one part of

the greater story.

For those that may be interested or curious, footnotes and formatting are in adherence

with Turabian’s A Manual for Writers of Term Papers, Theses, and Dissertations. I hope you

enjoy and benefit from this analysis and I am always open to thoughts, questions, and

suggestions.

Adam Young
ayoung@kencarylchurch.com
www.scribd.com/AdamDeanYoung

i
 1

Setting

Biblical Context

The first letter to Timothy is placed together with the second letter to Timothy and

the letter to Titus to form what is known as the “Pastoral Epistles.” This term used by

scholars, first began to appear in the eighteenth century, but as early as the second

century these letters were grouped together within the Pauline letters. Not only because

these are the only three letters addressed by Paul to individual coworkers, but their

subject matter and linguistic similarities distinguishes them from the other Pauline

letters.1

Authorship

Although the first letter to Timothy begins with the Apostle Paul’s name, there

have been disagreements among scholars as to the genuineness of this claim and there are

four primary arguments used against Pauline authorship of all three of the Pastoral

Epistles. The first is a question of historical accuracy. The life events of Paul listed by the

author in the two Timothy Epistles and Titus do not appear to fit into the account of

Paul’s life found in Acts. The second problem is ecclesiastical; the discussion of bishops,

elders, and deacons seems to indicate a more advanced form of church government than

existed during the lifetime of Paul. The third and strongest argument concerns linguistic

style and vocabulary that differs from Paul’s other letters. The final argument is about

potential doctrinal emphases that differ from Paul’s other writings and teachings.2

Philip H. Towner, The Letters to Timothy and Titus, The New International
1

Commentary on the New Testament, ed. Gordon D. Fee (Grand Rapids: William B.
Eerdmans Publishing Co., 2006), 1.
2
Frank E. Gaebelein, ed. Ephesians – Philemon, The Expositors Bible
Commentary, vol. 11 (Grand Rapids: Zondervan Publishing House, 1997), 341.
 2

However, these arguments can be refuted to support Pauline authorship. In

regards to the historical differences, one must keep in mind that the Book of Acts was not

intended to be a complete historical record of the early church, but to show the spread of

Christianity from a small group of Jews in the heart of Jerusalem towards the ends of the

earth through the Gentiles. In addition, early church history and tradition teaches that

Paul was released from prison in early 60s AD, traveled towards Spain, and was

imprisoned a second time in which he was martyred under the hand of Emperor Nero in

late 60s AD. The Book of Acts ends with Paul’s first imprisonment and if he was

released through his appeal to Caesar, this could account for the actions of Paul in the

Pastoral Epistles that are not found in Acts. In the New Testament the terms “elder” and

“bishop” are used interchangeably and Paul addresses the “bishops and deacons” in the

his letter to the church at Philippi, which is almost unanimously believed to be Pauline

and was written approximately 60-61 AD, so the ecclesiastical argument does not stand.

There are linguistic style and vocabulary differences between these letters and the others

attributed to Paul, but not even those letters that are undisputed Pauline are completely

uniform in style. Varying circumstances, purpose, and audience all determine how an

author would write and we know by Paul’s own admission he, at times, used

amanuenses.3 The limited amount of data from the other Pauline letters does not allow for

proper numerical and statistical analysis.4 The doctrinal differences are weak and can

easily be understood when considering each letter of Paul concerns different

circumstances and addressees. While the issue deserves attention and careful

consideration, Pauline authorship is assumed.

3
Towner, The Letters to Timothy and Titus, 23.
4
Gaebelein, Ephesians – Philemon, 343.
 3

Date

The dating of 1 Timothy depends on what one believes about the outcome of

Paul’s imprisonment in Rome where the Book of Acts ends. If Paul was martyred during

this imprisonment which is believed to have taken place 59-61 AD, he most likely wrote

this letter in late 50s AD. To compensate for the differences between the life events in the

Pastoral Epistles and Acts, it would be assumed there were omitted details in the Acts

account. The early church almost unanimously testifies that Paul was put to death by

Emperor Nero who committed suicide in June of 68 AD and the second letter to Timothy

was written from his Roman imprisonment just before his execution, the first letter to

Timothy is thought to have been written between 62-66 AD. This second option seems

the most reliable and consistent with both Scripture and early church history.5

Historical Setting

1 Timothy identifies Ephesus as the location of the church in which Timothy had

been assigned to work. Ephesus was a strategic city identified by Paul in which he made

multiple visits to establish and build up a Christian community and spent several years.

This large harbor and economically robust city was a melting pot for diversity and

religious complexity. It was a place known for the practice of magic, sorcery, and

soothsaying and the Christian community there faced great opposition that required

Paul’s continuing encouragement for perseverance in truth, to withstand their Christian

influence, and to fight against false teachers.6

Occasion
5
Ibid., 344.
6
Towner, The Letters to Timothy and Titus, 37-39.
 4

The Pastoral Epistles are distinguished from the other Pauline letters because they

are addressed to individual pastors of churches to encourage them and lay out their

pastoral responsibilities. Their responsibilities were primarily to defend sound doctrine

and maintain sound discipline.7 Specifically, to Timothy in the first letter Paul says in 1

Tim. 1:3, “remain on at Ephesus so that you may instruct certain men not to teach strange

doctrines” (NASB). Then Paul begins to instruct Timothy in his leadership, encourage

Timothy in the difficulties he is facing, and to instruct the church in Christian living and

on Timothy’s authority as a leader.

Recipients

While this letter may have been addressed to Timothy, much of what is conveyed

to him is intended for the church in which he is being directed to minister. He is not only

instructed in the processes of being the leader of this church, but Paul also affirms his

authority for such leadership, suggesting that it may have been in question.8 This letter

was not only to be read privately by Timothy, but publicly to the entire church

congregation.

Structure

Literary Genre

1 Timothy gives the impression of being a much more personal letter than those

written by Paul to churches. But there are changes and breaks in Paul’s mood and even

the audience to whom he is addressing and writing to that prevent us from giving it just a

7
Gaebelein, Ephesians – Philemon, 344.
8
Towner, The Letters to Timothy and Titus, 10.
 5

general classification. At times Paul switches from giving personal advice to public

advice. It is also apparent that over time theological material like hymns, creeds, baptism

and other preaching forms had developed throughout the broader Christian community

and Paul uses or adapts these for his writing. Paul also inserts a significant amount of

Hellenistic vocabulary and concepts to communicate his instructions. Sometimes taken

verbatim and at others adapted to communicate his message for Timothy and the church

in Ephesus.9 While this first letter to Timothy is more personal in nature, Paul takes a

variety of different known and common concepts from his contemporary context and uses

multiple literary tools to communicate his message.

Syntax

Paul’s use of the word “overseer” is used interchangeably throughout the New

Testament for overseer, bishop, or pastor. The term was used to denote someone who

watches over something or someone, a guardian, or supervisor.10 The overseer was to be

above reproach, and the word implies not only that the man is of good report, but that he

is deservedly so.11 “A husband of one wife” has proved to be a difficult phrase translating

to “a one-woman man,” probably meaning that he is to have one wife at a time.12

The word used for hospitable refers to a man who’s official capacity has the duty

of keeping open house both for delegates traveling from church and for ordinary needy

members of the congregation. The word used for new convert, was used in a literal sense

9
Ibid., 31-32.
10
Cleon L. Rogers Jr. and Cleon L. Rogers III, The New Linguistic and Exegetical
Key to the Greek New Testament (Grand Rapids: Zondervan Publishing House, 1998),
491.
11
Ibid., 492.
12
William D. Mounce, Pastoral Epistles, Word Biblical Commentary, vol. 46
(Nashville: Thomas Nelson Publishers, 2000), 170.
 6

to refer to a newly planted tree. Those “outside the church” is a term Paul uses for

unbelievers.13

The word “deacon” is translated from a word that is often used with those who do

menial tasks such as waiting on tables. It is used in various forms many times throughout

the New Testament and simply translated means “servant.”14 Deacons in the church were

to be servants to the needs of the Christian community and ministers of mercy to the

hurting and needy.15 In regards to deacons, Paul instructs them to not be “double-

tongued.” Some have thought this to imply gossip, but more literary means, “consistent in

what one says.” Not thinking one thing and saying another or saying one thing to

someone and something different to another person.16

Semantics

While the term for overseer, bishop, elder, or pastor means very different things in

today’s churches, when it was first used by Paul in his various writings, it was used to

denote function rather than the status of anyone who exercised supervision or control.17

Paul’s instructions here are not intended to be a formula for church hierarchy but rather

are concerned with the type of person who would be in leadership. The term used that

means, “to be conceited,” is a difficult term to translate. But regardless of the exact

wording a scholar determines to use to translate it, it still conveys the same meaning. The

word is used only two other times in 1 Timothy, both referring to the opponents of Paul’s

13
Rogers & Rogers, Linguistic and Exegetical Key, 492.
14
Gaebelein, Ephesians – Philemon, 367.
15
Alexander Strauch, Minister of Mercy: The New Testament Deacon (Littleton:
Lewis & Roth Publishers, 1992), 156.
16
Rogers & Rogers, Linguistic and Exegetical Key, 492.
17
Ibid., 492.
 7

mission and message, showing this was a problem in the Ephesian church and a young,

immature leader would be especially susceptible to becoming conceited.18

The word “deacon” presented a new paradigm for those in the Christian

community. The Greeks usually viewed serving others as a menial task; people were to

rule, not serve. Judaism saw service as something good, especially when it was directed

toward God, but it developed into a work of merit that was aimed not at the needy but the

righteous. Through the life and teachings of Jesus and furthered by the teaching of the

writers of the New Testament, serving the lowest peoples and those who could do

nothing in return became a marker of the true disciple of Christ.19

Summation

Beginning the process to exegete 1 Timothy 3:1-13, reference will be made to the

New American Standard Bible as the source for an accurate literal English translation, as

suggested by Vines and Shaddix when unable to do so in the original language.20

The phrase, “It is a trustworthy statement,” is unique to the Pastoral Epistles

appearing five times and signified a recognized and familiar statement of key doctrines

and this would imply that well develop theology in these areas had already been

developed.21 Paul commends both the position and those that wish to hold the position of

overseer. But not everyone is a candidate for this position. Before Paul goes on to list

eleven qualities of those that wish to be an overseer, he opens the position to only men.

18
Mounce, Pastoral Epistles, 180.
19
Ibid., 197.
20
Jerry Vines and Jim Shaddix, Power in the Pulpit: How to Prepare and Deliver
Expository Sermons (Chicago: Moody Publishers, 1999), 110.
21
John MacArthur, 1 Timothy, The MacArthur New Testament Commentary
(Chicago: Moody Press, 1995), 32.
 8

As Paul goes on to list the necessary qualities of an overseer, he neglects to give

any kind of detailed list as to the duties an overseer should be engaged in. Paul here is

concerned with the type of person be appointed to leadership, a person whose personal

qualities set him apart.22 The first qualification stands as the general, overarching, all-

embracing quality over the other ten, an overseer must be above reproach; all that follows

explain what this entails.23

The next qualification is one that has produced much debate that remains today

among scholars, pastor, and laymen. An overseer must be “the husband of one wife” (1

Tim 3:2, NASB). The phrase in Greek literally means “a one-woman man” and there are

four main arguments as to what Paul meant here: Overseers must be married, must not be

polygamists, must be married only once, or must be maritally and sexually above

reproach. While there are advantages to having a spouse and partner in ministry and the

Bible speaks of the blessings associated with marriage, based on Paul’s own instructions

in 1 Corinthians 7, in which he discusses the advantages and even encourages singleness,

the first argument is not to be taken. Polygamy was present in the culture and time of

Paul’s writing, but as Mounce describes, polygamy was not as common as some have

once thought it was and the chance of a polygamist vying for a leadership position within

the church is unlikely.24 On the surface, this interpretation seems to make sense but it

would be unlikely that Paul would address such an improbable situation. A much more

popular interpretation is that an overseer should be married only once. By examining the

teachings of both Jesus and Paul, remarriage for a widow is not only allowed, but Paul

22
Mounce, Pastoral Epistles, 159.
23
Alexander Strauch, Biblical Eldership: An Urgent Call To Restore Biblical
Church Leadership (Littleton: Lewis & Roth Publishers, 1995), 188.
24
Mounce, Pastoral Epistles, 172.
 9

even encouraged young widows to remarry. Jesus permitted divorce in certain

circumstance such as marital unfaithfulness and when an unbelieving spouse chooses to

instigate the separation. Alexander Strauch’s conclusion seems most faithful to the whole

council of Scripture, “this phrase prohibits all deviation from faithful monogamous

marriage.”25 Paul’s intent was not to cover in detail every possible scenario, but that a

leader within the Christian community must be above reproach in every aspect of live

including his relationships. Each Christian community through study of Scripture, a

commitment to integrity, and by fasting and prayer will have to work through all the

nuances of their specific leaders and potential leaders’ lives.

The list continues in verse 2 with the characteristics of temperate, prudent, and

respectable. These qualities demand that an overseer must be a man who can practice

balanced judgment, be of a sound mind, and self-controlled or orderly.26 These are

outward expressions of an inward attitude.27 Being hospitable is Paul’s next quality of a

leader. Throughout the New Testament, practicing hospitality is something for all

believers to practice, but as a leader, overseers must provide the example of a loving and

accepting lifestyle.

The quality of being “able to teach” is the primary characteristic and skill that

separates elders from deacons. The ability to teach entails three primary elements:

knowledge of the Scriptures, the readiness to teach, and the ability to communicate.28

This doesn’t mean that an overseer must be a dynamic speaker, but in the face of false

teachers and an immature group of believers, they must know the truths of Scripture and
25
Strauch, Biblical Eldership, 192.
26
Ibid., 193.
27
John R.W. Stott, The Message of 1 Timothy & Titus, The Bible Speaks Today
Series, ed. John R.W. Stott (Leicester: Inter-Varsity Press, 1996), 95.
28
Strauch, Biblical Eldership, 195.
 10

be able to communicate them in an effective way to encourage and instruct those they

have been entrusted to care for. Teaching does not necessarily have to take place on a

stage or platform, but an overseer or elder must have the knowledge and ability to instruct

in daily interactions and private conversations.

An overseer should also be a man “not addicted to much wine.” A leader who is

to be above reproach should not be consumed with the desire or addiction for alcohol.

While drunkenness is a sin and persistent drunkenness is a circumstance for church

discipline, Paul does not require complete abstinence. It is important to note that during

Paul’s time water was impure. Mixing wine and water together both diluted the alcohol

content and purified the water. Which is why Paul instructed Timothy in chapter five to

not drink water exclusively.29 Today, the water that most Americans have access to is

safe and there is no need to add alcohol for purification, so a leader must keep in mind

that every aspect of their life must be above reproach. This should guide our decision-

making more than any consequential allowance found within Paul’s instructions.

A leader is constantly in the center of very tense and emotional situations and they

should not be pugnacious, or bad-tempered, but gentle. A gentle spirit in combination

with being peaceable will earn and legitimize a leader’s place of authority and enable him

to be the most effective type of leader.30 While those attitudes may legitimize a leader’s

place of authority, the love of money will destroy it. A position of leadership that has

access to God’s money is no place for a man of greed, not only because of the potential

damage that could be done to the reputation of the Christian community, but because

charity and sacrifice define the life of a disciple of Jesus.31

29
MacArthur, 1 Timothy, 111.
30
Strauch, Biblical Eldership, 197.
31
Stott, The Message of 1 Timothy & Titus, 97.
 11

The next and final three qualities deal with an overseer’s relationships. Paul

begins with the leader’s own household. Managing a household includes providing for a

family physically, financially, emotionally, and spiritually. As Paul questions in verse 5,

“but if a man does not know how to manage his own household, how will he take care of

the church of God?” A leader’s household management is the litmus test for how they

will manage God’s household.32 The second relationship is that of the overseer’s with

Christ; an overseer must not be a “new convert.” There is nothing wrong with being a

new convert and much can be learned from their passion and excitement for their new

faith. However, maturity only comes with time and experience and without this

experience a new convert is susceptible to the pride that comes along with a place of

authority. While all men are susceptible and two thousand years of church history have

proved that even the “old” converts can be destroyed by pride, the wiser, older, and more

experienced man has acquired more tools to identify and disarm rising pride. The final

relationship is concerning the overseer’s relationship with those outside the Christian

community. In reality, the non-Christians may know more about the character and life of

an individual than those inside the church. They see them interact with people in the

workplace and public gatherings. The overseer may be more honest and transparent with

those he doesn’t expect to be examining him. A good reputation with those outside the

church proves that the leader is the same person both inside and outside the church

walls.33

In verse 8 Paul begins with a new position of leadership within the church as he

gives the qualifications for those who may be considered for the office of deacon. Nine

32
Strauch, Biblical Eldership, 199.
33
Ibid., 201.
 12

individual qualifications for the deacon that will be broken up into 5 different categories

as suggested by Dr. John MacArthur in his commentary on 1 Timothy. The first division

for deacon qualification is personal character. Paul declares that deacons should be men

of dignity, worthy of respect, and spiritual devoted. This positive command is followed

by the next three qualifications stated in the negative. They should not be “double-

tongued, or addicted to wine or fond of sordid gain.” Some have interpreted double-

tongued to mean gossip, but it would be more accurately and appropriately translated as

hypocritical.34 The consumption of alcohol and its levels holds true, not only for the

overseer, but for the deacon as well. Lastly, because deacons would be handling money

within the church, it was imperative they have no desire to use their position for financial

gain.

In verse 9, Paul speaks to the spiritual condition of deacon candidates. Paul often

refers to the “mystery” of the faith as revealed truth that was previously hidden, now

manifested in such realities as the Incarnation of Christ, the indwelling of Christ in

believers, unity of Jews and Gentiles in Christ, and the saving gospel.35 Deacons must

hold on to this mystery with a clear conscience, not just believing these to be true, but by

living them out in the their daily lives.

Further, Paul speaks of the deacons’ Christian service in verse 10. It would be a

mistake to think that individuals within a leadership or exemplary position should only be

tested once. Being beyond reproach means living a continual lifestyle that embodies all

these qualifications. Moral purity is another aspect that not only overseers are to embody,

but the deacon as well.

34
MacArthur, 1 Timothy, 127.
35
Ibid., 128.
 13

In verse 11, Paul seems to break from deacon qualifications to give qualifications to

some unidentified “women.” The issues that arise in determining whom these “women”

are in this passage are divided into four possibilities: Wives of deacon husbands, deacon

assistants, women in general, or female deacons.36 Scholars all differ on this

interpretation. Some site that if Paul wanted to indentify these women as deaconesses, he

would have used the feminine form of the word deacon, however, that word wasn’t in

existence at the time of Paul’s writing.37 It seems odd that Paul would give deacon’s

wives certain qualification but not do so for the overseer, who would hold a higher place

of authority. In 1 Timothy 2 Paul gives instruction for all women in the Christian

community, so it would be unnecessary for him to revisit this topic or make a break in the

middle of a talk on deacons. The idea of deacon assistants seems only to be a last effort at

explaining the seemingly random discussion on women in the middle of a talk on deacons

and has no Scriptural support. After examining the arguments, it seems most appropriate

that Paul is referring to the office of female deacons or deaconesses. While 1 Timothy 2

does prohibit women from having leadership over men, but as previously discussed in

defining the word used for deacon, deacons are not a leadership body. The teaching and

leadership is reserved for overseers, deacons are to be a body of servants and Christian

living examples. The office of female deacons, therefore, does not contradict with other

parts of Scripture.

Paul revisits some qualifications that applied to the overseer, being a “one woman

man” and a good manager of their own household. While the deacons were to focus more

on loving and humble service and less on the leadership duties that would be taken by the

36
MacArthur, 1 Timothy, 130 and Strauch, Minster of Mercy, 112 – 126.
37
Mounce, Pastoral Epistles, 202.
 14

overseers, deacons who serve well earn a place of high respect. The official authority of

the church is given to the office of overseer, but authority and leadership come with

faithfulness more than a title, therefore, deacons certainly hold a valuable and necessary

place in God’s household.38

Significance

Church leadership has taken on as many different forms as there have been

churches over the last two centuries of Christian history. Placing Paul’s instruction to

Timothy for the leaders and potential leaders of the church in Ephesus in Biblical and

historical context, we should not see this as an exact formula for church government

structure. Rather it should be a reminder that who is in leadership is much more important

than the hierarchy of their position. Even Paul didn’t detail what the leaders should be

doing as much as who they are to be both inside and outside the church walls. The leaders

we choose to elect or hire into position within our churches must be above reproach in

every aspect of their lives. Not that we demand or expect them to be perfect, for only

Jesus was and is perfect, but that their lives need to be a living example of the truths

taught in Scripture.

When it comes to implementing these qualifications for overseers and deacons,

each individual church is going to have to carefully examine of the whole counsel of

Scripture, desire to show love, grace, and forgiveness, along with persistent prayer and

fasting to stay committed to the integrity of obeying God’s instructions. Because other

parts of Scripture give allowance for divorce under certain circumstances we should be

cautious to create laws that even Jesus didn’t make. In the same way, a leader must be

38
Strauch, Minster of Mercy, 148-149.
 15

someone who is committed to honor Christ with all of his relationships and Paul certainly

eliminates men from leadership who cannot manage their own households. In the same

way, while only appointing overseers who can manage their own households, we must be

careful of drawing too strict or too liberal a line in regards to their children’s walk with

Christ.

In the face of much debate regarding Paul’s use of the word “women,” each

individual church must decide how and who they will elect to the office on deacon. Most

scholars agree that Phoebe was a deaconess in Cenchrea (Rom 16:1) and the evidence

seems to suggest that Paul was talking about deaconesses in 1 Timothy 3:11. However, I

think Warren Wiersbe’s words on this matter are important to keep in mind, “We thank

God for the ministry of godly women in the local church, whether they hold offices or

not! It is not necessary to hold an office to have a ministry or exercise a gift.”39

Regardless of their official or unofficial positions, godly women are an invaluable part of

church life and ministry for local church contexts and leaders must constantly thank and

praise them for their work.

To conclude, I believe it important to emphasize Paul’s words he used to

introduce and conclude his discussion on leadership: “It is a trustworthy statement: if any

man aspires to the office of overseer, it is a fine work he desires to do. An overseer, then,

must be above reproach… For those who have served well as deacons obtain for

themselves a high standing and great confidence in the faith that is in Christ Jesus”

(1 Timothy 3:1-2a, 13 NASB). In the day where a moral failure of a prominent pastor

makes news headlines almost daily, we must take time to thank God for the countless

Warren W. Wiersbe, Be Faithful: 1&2 Timothy, Titus (Wheaton: Victor Books,

39

1981), 49.
 16

leaders who have served Him and their churches well for a lifetime. They may not make

the news headlines but are vital to God’s work through the local church community. The

focus of churches today needs not to be on arguing the nuances of Paul’s intent with

some vague wording, but on honoring God by choosing overseers and

deacons/deaconesses who are above reproach and have devoted their lives to honoring

the Lord and serving the church.

 Bibliography

Gaebelein, Frank E. ed. Ephesians – Philemon. The Expositors Bible Commentary. vol.
11. Grand Rapids: Zondervan Publishing House, 1997.

MacArthur, John. 1 Timothy. The MacArthur New Testament Commentary. Chicago:

Moody Press, 1995.

Mounce, William D. Pastoral Epistles. Word Biblical Commentary. vol. 46. Nashville:
Thomas Nelson Publishers, 2000.

Rogers, Cleon L. Jr. and Cleon L. Rogers III. The New Linguistic and Exegetical Key to
the Greek New Testament. Grand Rapids: Zondervan Publishing House, 1998.

Stott, John R.W. The Message of 1 Timothy & Titus. The Bible Speaks Today Series. ed.
John R.W. Stott. Leicester: Inter-Varsity Press, 1996.

Strauch, Alexander. Biblical Eldership: An Urgent Call To Restore Biblical Church

Leadership. Littleton: Lewis & Roth Publishers, 1995.

Strauch, Alexander. Minister of Mercy: The New Testament Deacon. Littleton: Lewis &
Roth Publishers, 1992.

Towner, Philip H. The Letters to Timothy and Titus. The New International Commentary
on the New Testament. ed. Gordon D. Fee. Grand Rapids: William B. Eerdmans
Publishing Co., 2006.

Vines, Jerry and Jim Shaddix. Power in the Pulpit: How to Prepare and Deliver
Expository Sermons. Chicago: Moody Publishers, 1999.

Wiersbe, Warren W. Be Faithful: 1&2 Timothy, Titus. Wheaton: Victor Books, 1981.

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