Timothy & Countering The Culture (part 26)

Taken together then, not only do the words sound very similar to that which is spoken of widows (“for some have already wandered away to follow Satan”), but combined with the need to be well thought of by those outside the faith, one can here sense a prohibition against being a gossip or a busybody, about being lazy, and about going from house to house talking about things they should not.  There’s no reason to believe that this is somehow the exclusive domain of women. 

If this is what will give the adversary the opportunity to vilify the church when such activities are undertaken by the widows (those normally dismissed by the wider culture), how much more than when the overseers of the meal table---the ones who would naturally be looked upon with as leaders of the assembly by the surrounding world (though they do not hold a formal position)---engage in the same.  Concurrently, one can notice that the same words are not applied to deacons. 

This is understandable, because as table servants they would not be accorded the same type of respect by those outside the church as would the meal overseer, though those who serve are accorded the highest honor within the church.  Such is the nature of Paul’s witness to the church, as he always has his eye on the church’s interaction with the culture and its need to be a counter-balance to the stifling of true humanity that takes place in the cultures that do not bow the knee to the Lordship of Jesus.

Finally, rounding out his words for Timothy and the church in regards to widows, having given this group a seemingly inordinate amount of attention, Paul writes “If a believing woman has widows in her family, let her help them.  The church should not be burdened, so that it may help the widows who are truly in need” (1 Timothy 5:16).  While Paul’s words clearly operate at a level that allows the church for all time to ascertain direction and ideals, one can’t help but believe that Paul has some specific people in mind here as he writes. 

There is little reason to think otherwise, and there is even less reason---considering the fact that Paul is dealing with specific situations that have arisen in the church letters---to imagine that Paul is suggesting guidelines to be applied to the church universally and for all time.  What should get a reader’s attention, when considering how to apply these words of Paul, are the counter-cultural elements and the implications for service within the church and the church’s interaction with the world. 

One stumbles dangerously into anachronisms when losing sight of the fact that Paul writes to real people, in real churches, at a definite time in history, dealing with real and pressing situations as the church sought to find its way in representing the kingdom of the Creator God while standing against the forces, though defeated by the cross and by the Resurrection, that sought to infiltrate and destroy the people of that God---attempting to destroy the church’s ability to stand as witness to its sovereign Lord. 

When taking the honor and shame competition of the day into consideration, while also considering the possibility that in all of this talk (concerning overseers, deacons, and widows), Paul has certain problematic individuals in view, one can move helpfully away from reading this letter solely as some tractate concerning church discipline, and instead read it as a clarion call to a church, through the apostle’s emissary, to continue to align itself with kingdom ideals, seeking the way of the cross and of shame, as all honor continues to accrue to Jesus. 

Timothy & Countering The Culture (part 16)

So this study has gone to Acts six, talked about widows (clarifying some unhelpful mental misconceptions in the process), mentioned divisions, made its way to Galatians, back to Timothy, and then on to Corinthians, all related to the mention of “deacons.”  This process has been necessary, and it has all been connected to food, thus allowing an observer to firmly link talk of deacons in the letter to Timothy with the church’s meal table, which also allows for the placing of talk of “overseers” within a meal table context as well.  Frankly, it is impossible to overstate the importance of the meal for the church, as it is a vital component of the Jesus tradition, a defining aspect of culture, and combined with talk of food in the letters of the New Testament, a repetitive element in the conversation related to the life of the body of Christ.

Returning then to Acts, what is the response to the complaint about the way that food is being distributed at the church’s gathering?  “The twelve called the whole group of disciples together and said, ‘It is not right for us to neglect the word of God to wait on tables” (Acts 6:2).  Now this could be a point of contention.  With the centrality of the meal assembly for the church, and the value placed on service by Jesus Himself, can the disciples rightly insist that this is the case? 

Would it not be most appropriate, in following the example of their Lord, who came not to be served but to serve, for these disciples to do this very thing?  Could having a hand in the distribution of the food, which would mean their being the ones that served the food to the assembled church, possibly be conceived of as neglecting the word of the Creator God?  One might very well lament this response of the twelve, as its enshrinement in Scripture handily created what very well may have been a dichotomy between preaching and service that Jesus never intended, thus furthering the construction of hierarchies within the church. 

Luke opens his account in Acts by stating that “I wrote the former account,” referring to the Gospel of Luke, “Theophilus, about all that Jesus began to do and teach” (Acts 1:1).  Here, Jesus’ own disciples have opened up a disconnect between doing and teaching.  That divide becomes evident in what has become the standard, contemporary reading of the letter to Timothy.  It is not evident because overseers and deacons, and the qualifications for such are discussed.  Rather, it is evident because one reads “overseer” and think of an authority figure, doing the same with “deacon,” though obviously to a lesser extent.  Regardless, it is obvious that, owing to the proclamation and example of the disciples of Jesus, that the church quickly fell into these practical and hierarchical divisions, and these divisions immediately began to have honor assigned to them.  This is more than comprehensible, as humanity is certainly prone to such things.

Since, unfortunately, they were not going to be waiting on tables, as they would later make clear that their plan was to “devote ourselves to prayer and to the ministry of the word” (6:4), the disciples went on to say “But carefully select from among you, brothers, seven men who are well-attested, full of the Spirit and of wisdom, whom we may put in charge of this necessary task” (6:3).  One could say that here things went from bad to worse, as the disciples, prone to affectation by a culture that was almost completely dismissive of women (even though women had been charged with the initial proclamations concerning the Resurrection of Jesus), limited that which would become a hierarchical position in the church to men only. 

One could say that, or one could look at it another way, realizing that they were not intent upon creating a spiritual hierarchy, but that this was an unintended by-product brought about by a lack of faithfulness to the mission and vision of Jesus, and chose men specifically to serve at the church’s tables, giving them the responsibility of being sure that all shared equally in the food and drink on offer because this is a job that would normally have fallen to women and to slaves.  Perhaps this is the genius of the disciples, but with so many set at such a distance from the culture of the day, it is quite easy to miss what is going on here.