The Bible often defines words through their associations. For instance, the words salute, saluteth, and salutation involve a greeting.
Those with a broad understanding of scripture recognize that charity functions as the peak of Christianity (see 1 Corinthians 13:13). Yet, few students consider the fact that a good conscience is mentioned within the same context (1 Timothy 1:5). A good conscience was a key component of Paul’s charge to young Timothy (1 Timothy 1:18-19). It was also part of Peter’s admonition to the believers to whom he wrote (1 Peter 3:16). In Paul’s own life, it was one of his chief concerns to serve the Lord with a good or a pure conscience (1 Timothy 3:9; 2 Timothy 1:3). It may require work, but the early believers saw the importance of putting forth the effort to maintain a good conscience.
It is not an inconsequential matter to be called of God to serve Him. In that service, there are certain things that benefit every believer regardless of position or office held. Yet, the Bible emphasizes an even higher qualification for living for those called to an office within the New Testament church. According to Titus 1:6-9 and 1 Timothy 3:1-2, a man who desires the office of a bishop must, among other things, be blameless. This blamelessness (absence of blame) should extend to his home (1 Timothy 3:2, 4-5), to his dealings with other believers (1 Timothy 3:2-3), and to his dealings with the world (1 Timothy 3:7). The Lord gave similar qualifications for those who would serve in the office as a deacon (1 Timothy 3:10).
Although one individual may possess both power and authority, the two are not identical. Authority is the right or responsibility to do something whereas power is the ability to do something. Unfortunately, the modern versions missed this truth when they translated Matthew 28:18. Instead of properly expressing that because of the resurrection the Lord Jesus had been given all power in heaven and earth, these so-called bibles suggest that He had been instead given authority. The authority already resided with Him, but the resurrection declared Him “to be the Son of God with power” (Romans 1:4). His resurrection from the dead gave Him the power over death by conquering the one who possessed the power of death (Hebrews 2:14).
Sobriety helps the believer “not to think of himself more highly than he ought to think.” In other words, it keeps him grounded rather than haughty. Pride is one of the greatest destructive forces in the world. Pride led to the fall of Satan and will likewise destroy the believer’s walk with the Lord along with his testimony before others. Sobriety is a companion to gravity (1 Timothy 3:11; Titus 2:2) and causes a believer to perceive himself as he really is. The Devil fell when he began to think more highly of himself (Isaiah 14:12-14). In his heart, he thought to exalt his throne and be like the most High. If the believer is not sober, he too can begin to think thoughts of pride. Just as it was with Satan, this pride will be his downfall.
Sobriety is not some special and unique requirement expected from an elite group of believers, but rather it serves as the expectation of the Lord for all who have called upon His name in salvation. Certainly God expects sobriety from the leaders in the New Testament church (1 Timothy 3:2, 11; Titus 1:8), but He also expects it from the women (1 Timothy 2:9), the aged men (Titus 2:2), the young women (Titus 2:4), and the young men (Titus 2:6). No group is exempt! If this were not enough, the apostle Paul made an open appeal for sobriety to all believers collectively (1 Thessalonians 5:6, 8; Titus 2:12). Simon Peter seemed a bit more adamant when he demanded sobriety from his audience (1 Peter 4:7; 1 Peter 5:8).
Most people unfortunately limit the meaning of sobriety to the absence of alcohol, but scripturally speaking, the meaning involves a much broader scope. Sobriety is the opposite of being beside oneself (2 Corinthians 5:13) or mad (Acts 26:25) and is akin to being alert (1 Thessalonians 5:6). The word sober is used in conjunction with the words grave (1 Timothy 3:11; Titus 2:2) and temperate (Titus 1:8; Titus 2:2) indicating that it is accomplished when one is in control, down to earth, and finds the proper balance in his thoughts and actions. One who is sober is humble (Romans 12:3), not drunken (1 Thessalonians 5:7-8), and well aware of the circumstances surrounding him at all times (1 Thessalonians 5:6, 8; 1 Peter 5:8).
Man’s opinion concerning the sinfulness of sin very rarely reflects God’s holy, perfect, and righteous declarations. This is because man does not think like God. The Lord expressed these sentiments in Isaiah 55:8-9 when He said, “For my thoughts are not your thoughts, neither are your ways my ways, . . . For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” Even a cursory study of rebellion verifies these truths as a man generally thinks of it more lightly than he ought. Man describes rebellion as strong willed or independent; however, God provides an accurate description as He states that “rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.” Because God likens rebellion to witchcraft, the Old Testament punishment for rebellion was likewise death (Deuteronomy 21:18-23). There can be no doubt as to the seriousness of this sin from God’s perspective.
Most problems have multiple solutions, yet some of the solutions yield newer and greater problems. Abram and Sarai knew the Lord wanted to give them a son. All they needed to do was to trust God to accomplish what He had promised. The problem—Sarai bare Abram no children. Instead of seeking the Lord for the proper solution to the problem, Sarai conceived what she believed to be a good plan. She wanted her maid Hagar to bare a son for them. This solution was indeed a solution to the problem, but it was not God’s solution. Hagar had a son, but this son turned out to be a thorn in the flesh of Abram and Sarai’s son Isaac. The problems resulting from their solution have lingered for millennia and continue to this day.
Thoughts do not have to be wicked in order to be troublesome. Any thought contrary to faith will eventually cause a man to stumble. In Genesis 20:11, Abraham’s thoughts hindered his faith. He perceived that the fear of God was not in Gerar and decided to lie about the identity of his wife in order to insure his personal well-being. Rather than trusting God, he trusted his thoughts. Another example is Naaman. He refused to wash in the Jordan River because he thought that the prophet should have recovered his leprosy by coming out, calling upon the name of the Lord, and striking his hand over the place of leprosy (2 Kings 5:11). When a man trusts in his own thoughts over the words of God, that man shows a complete disregard for truth.
