Philemon 1:11–25

Philemon 1:11–25

This little letter is so filled with emotion that when we notice, we can’t help but be moved by it. There were no guarantees that things would have a happy ending. By law, Onesimus could have been put to death. In fact, his death would have been expected and almost required by Roman law and culture. Paul and especially Onesimus were taking a huge risk. While it is not possible to adequately address all the fascinating nuances we might like, we do need to notice there are three themes that we can emulate in our lives.

First is setting aside privilege to accomplish purpose. When it comes to Christian credentials, no one stands taller than Paul. In 2 Corinthians 11 and Philippians 3, Paul points out his pedigree to those who would challenge his apostolic authority. But here he sets aside any reference or indication of his unique privileged calling and position. He did this so that the reunion of Onesimus and Philemon would be one of grace and love and not coercion and force.

Second, Paul appeals to the brotherhood of believers. It is as if Paul says, “If you believe that I am your brother, then Onesimus, my brother, is your brother as well.” Paul does not demand Onesimus must be accepted back and forgiven. And he certainly doesn’t call for his being set free. But he does ask that he be received as a brother. In too many of our faith relationships, the bond we have is so shallow and thin that the least little thing will break it. Paul wants a bond between these two believers, and ideally between all believers, that is so strong that the strongest non-Christian bond is pale in comparison.

The third pattern we see in Paul that we need to express in our lives is that of personal involvement. We often prefer very shallow relationships so that others don’t make demands on us. We would prefer to give a beggar a few coins in answer to the cardboard request than to work in a homeless shelter. This approach does not demand much from us but makes us feel good about ourselves. Paul, on the other hand, gets neck-deep involved in this messy affair between Philemon and Onesimus. Paul even offers to pay any debt Onesimus may have incurred. Where is a poor traveling evangelist and occasional prisoner like Paul going to get the money? Perhaps he would sell himself into slavery to Philemon. For Paul, Christianity was never a call to detached expressions or thoughts but was deeply personal and intimately involved.

“Lord, help me to live a deep and strong relationship with my brothers and sisters in Christ. AMEN”

Philemon 1:1-11

Philemon 1:1-11

None of us live as if we were on a desert island alone, influencing no one. Everything we do, at every level, touches and impacts those around us. No one is autonomous and truly independent. Rather, we live in a web of relationships and connections. Oftentimes the most powerful things we do, in terms of their impact on these relationships, are things we didn’t expect to be especially meaningful to others. This letter from Paul to Philemon is personal but not private. Philemon‘s life has influenced and impacted many disciples. What he does in response to this issue of his runaway slave will also have a profound impact. Not only on himself and on Onesimus, the runaway slave, but also on his wife and son, the church that meets in their home, on Paul, and on every church for years to come, and incidentally the church’s opposition to slavery. The impact of this one incident would have a ripple effect that will last for all eternity. We must approach every moment with the realization that it could be the turning point of history.

Verse six is a profound and powerful witness to us and a guide to which we need to listen. The word translated “fellowship” in the NASB or “sharing” and the NIV can also be translated as “communication”. Paul wants Philemon’s sharing of his faith to be effective. The word means “production,” “productive,” or “energetic.” It was used to describe a field that was plowed or cultivated and ready to make a good crop. So what happens, and how does Philemon become “effective” in communication of the faith? More personally, what happens when we become effective in communicating the faith? We learn all the good that is in us by sharing it! This can be a little confusing till we realize that the best things of our faith are not comprehended until we live them out in the experience of the faith. If we want to understand the magnificent beauty of God‘s redemption of us, we will do that best when we share that goodness with sinners. If we want to wrap our minds around the love that God has for our fellow man, we do that when we express that love to fallen people. If you want to appreciate the wonder of God’s forgiveness, you should forgive those who hurt you. While reading about the gospel is great, there are parts of it we can never comprehend by mere study. The experience of living the Gospel, of practicing grace, will inform us and our understanding of that grace. 

“Lord, grant me to live the Gospel of Grace. AMEN

Titus 3:9-15

Titus 3:9-15

On the one hand, Paul tells Titus he is to confidently assert the gracious and good behavior of God's people. (v 1-8) But he also warned him not to get pulled into dumb controversies. The word controversies carried the implication of spectacular arguments. These arguments can arise from many subjects, all of which are equally useless. Self-trained and arrogant experts driven by pride carved out their own unique position and then attempted to gather a following. The word in Greek for “faction” is the root word for “heretic.” Such men are “corrupt,” a very interesting word for pervert (not in a sexual sense). By dividing the church, they are sinning, and their own behavior is condemning them. Paul commands that such men be dealt with early and decisively. After the second warning or admonition, they are to be rejected. Admonition means “to place God's word of warning in their heart”. This is the time for discussion and teaching. If they repent, this is wonderful. But if they refuse, they must be rejected; the word literally means “shunned.” This is not unlike what Paul commanded concerning the gross immorality in Corinth, except this is about teaching rather than behavior.

This correction needs to be done early rather than late. Too often the false teacher is allowed to gather a following from within the church before being confronted. As a result, the church is more apt to be split than healed. Paul commands that the cancer be removed as soon as remedial treatment is shown to be ineffective. Self-appointed armchair lawyers who were wanting to argue with Zenas may have amplified the situation at Crete. We do not know if Zenas was trained in Greek/Roman law or Jewish law. In view of his name, the former is more likely. Perhaps there was someone he wanted to see if he could take down the expert. There is no indication that Zenas took the bait. 

So we can understand the type of foolishness and controversy that was debated at this time, consider this example. One of the debates among Jewish scholars was, “Is it permissible to eat an egg that a hen laid on the Sabbath?” A person seriously asking such a question is already driven by a non-Christ-like agenda. In contrast to arguing over speculations, Paul tells the believers to be engaged in good deeds or perhaps occupations. To be winsome and excellent at work is going to be a much better witness than constantly arguing over trivia.

“Lord, help me keep the main thing the main thing. AMEN”

Titus 3:1-8

Titus 3:1-8

It would’ve been easy for the Christians on Crete to develop a superiority complex, especially in view of the Cretans’ self-identification as “liars, evil beasts, and lazy gluttons”. Anytime a Christian community rises above the behavior of the surrounding community, which should always be the case, we face the temptation of developing, in various ways, feelings of superiority. The inevitable result of this kind of pride is a surly disposition and a bad attitude toward others, especially those who are not part of the Church Universal, or even our congregation. Paul forbids both the behavior and the underlying pride. In Titus 3:1-2, Paul calls for Christians to express the kind of life that is radically different from our natural inclinations, especially as it relates to human interaction. It is sad to see that many Christians have become so swept up in their own political, social, ideological, or personal preferences that we are more than willing to speak evil about, fight with, be harsh toward, and be inconsiderate of those who hold a different conviction. These are the very behaviors that Paul prohibits. Paul doesn’t deny the evil of the world’s thinking. What he commands is consideration or humility toward all men, regardless.

Paul articulates why humility is our required course of action in the verses that follow. First, we all are or were, Paul includes himself, just as bad as any of the people we hold with disdain. Second, it is because of the kindness of God and not our own wisdom or goodness that our lives have been changed. God is the actor in the drama; we are the passive and helpless recipients of the cleaning up and forgiveness of the wicked mess in our lives. We are now expected to formulate the character that is consistent with our forgiven position. It is worth noting that in verses 5–6 Paul mentions all three persons of the Trinity. God saves us by the washing of regeneration, renewing us by the Holy Spirit through Christ Jesus. Note, we are not mentioned actively; we didn’t do any of it.

There is no doubt that the disciple is, or at least ought to be, in a superior position than their non-Christian neighbors in regard to behavior, but that is because God has lifted them up and placed them in that superior position. Our response to those in the inferior position is one of humble identification, not arrogant superiority. To speak ill or degradingly of any lost person or a person of a different political ideology is indicative of something deeply wrong in the heart of the disciple. What is the correct response to the wicked world? We are to be proactively engaged in good deeds that are helpful not just for the church but for all men. The witness of the superiority-minded Christian drives people away from God, while the witness of the love and good deeds of Christians draws men to Him.

“Lord, help to love humbly those who do not know You. AMEN

Titus 2:11-15

Titus 2:11-15

After giving highly practical advice in verses 1-10, Paul gives us the foundational picture for our behavior. Our behavior and character matter because these reflect who Christ is and who we are in Christ. God's grace in the person of Jesus Christ has “appeared.” The word here is the root for epiphany, and it means literally “to shine light upon”. It is the discovery or the revealing of the grace that saves us.

The life of Christ teaches us five things. Teaching here assumes learning from the very beginning, with no prior knowledge required. In other words, anyone can understand this. There are two negative and three positive points to learn. Negatively, we deny or repudiate ungodliness, which means a lack of respect for that which is divine. And we repudiate worldly desires or worldly-focused passions. In the development of character, we begin by rejecting the casual attitudes about things that are divine or holy, such as God. Taking God seriously is foundational, and in so doing, we do not take seriously the passions of the world.

Next we see three positives in our character development. We are called to live sensibly, righteously, and godly. These three traits reflect how we live toward ourselves, others, and God. The word “sensibly” can be translated “discretely” and means ‘with a sound mind of who we are in Christ.’ At its root, “righteous living” means to ‘live just or fairly’; it is a life that is upright toward others. Third, in relation to God, we are to be ‘pious’ or ‘respectful,’ to take God and the things of God as meaningful and serious. It is to fear God.

Never doubt that such a life is difficult and demanding, but we have a strong motivation and great power for such living. First we look for the coming of Christ, who will finally set all things right. If “for this life alone” we believe, it isn't worth it. Second, we have the power to live lives of godly character because Christ has redeemed or paid a ransom price for us to get us out of a life of lawlessness. He not only rescued us from a lawless life but also purified us, literally the removal of all undesirable elements. He took out the mixed-in alloy that corrupts. The result is that as His remade people, we are no longer passionate for the rotten things of the world but rather are passionate or zealous to do good deeds. This is what the church is to be about. Paul concludes by calling on Titus to tell and retell this to the church and to allow no one to distrust him. 

“Lord, help me live up to the holy life of Christ. AMEN”

Titus 2:1-10

Titus 2:1-10

This passage is so rich in unique and powerful words that it would be tempting to spend all our time looking at the words in detail for and descriptions of disciples. But we lack the space to do such an approach justice. So we must take a general overview. We must not fail to notice the important link between good teaching and the behavior or conduct of the disciple community. Paul links carefully sound doctrine with how disciples are to live. The teaching of the doctrine in the church will profoundly shape the daily practice of those who live in the faith community. It works itself out this way: “This is true, which will cause us to act in this way.” The connection between biblical truth and behavior must not be lost.

One of the attacks on Paul is that he relegates women to second-class roles and is opposed to women's rights and liberation. Those who make such assertions against Paul and scripture simply demonstrate their own deep ignorance of the cultural situation and what scripture actually says. In all the directions that Paul provides for the various groups of people, he is building for a grown expression and better life in every aspect of living. Nothing lifts up an individual or community as quickly as the harmonious life and holy living that Paul advocates. Paul presents a liberation of everyone, not by conflict and rebellion, but by profoundly beautiful development of character.

We must never forget that character matters. Paul did not provide for us a list of rules to be obeyed but rather descriptions of a deeper set of character traits that express themselves in behavior. The watching world notices character and its associated behavior. When disciples err in their behavior, it gives their opposition reason to say bad things about the gospel. And we make the task of making disciples more difficult. It is by both word and deed that we preach Christ.

“Lord, help me to proclaim Your message by what I say and what I do. AMEN”

Titus 1:10-16

Titus 1:10-16

In the opening of this chapter, Paul expresses both the importance of authority and the excellent character of those men who hold authority. In this section, he points out why authority in the hands of the best of men is essential. While not every threat to the church comes from Judaizers (Christians who insist on keeping Mosaic ceremonial law), they posed a significant threat to the early church. In the context of a society with loose morals, like the Cretins, there was a special problem. Cretins were notorious for their low moral standards. Even their own philosophers, specifically Epimenides, were highly critical of their behaviors. The combination of the Judaizers and the low moral culture was the perfect storm to do great harm to the church. If set in our day, we might see this as a charlatan televangelist descending on a white trash trailer park community. For some it is a con to be enjoyed and from which they profited. For others, honest people seeking the Lord, it was a path into false doctrine.

Paul's direction to Titus is that these false teachers must be silenced. The word “silence” in verse 11 is a compound word. The first part means “over or upon,” and the second means “mouth.” This is not to be applied to honest discussions and debate. But where there is public false teaching or leading, it must be silenced directly and aggressively. Do not allow the wrong-headed leader to continue to teach and hope to correct them in private. Anyone who is leading others astray must be powerfully and quickly silenced. The failure to do so, for whatever reason, is an invitation to disaster. In verse 16, Paul uses three words to describe the false teacher/leaders. First is “detestable,” from the word literally meaning “to reek with stench or emit a foul odor.” The best picture of this is a rotting carcass. The second word is “disobedient”; this means “unwilling to be convinced of the truth” and to act out their “preferred falsehood.” Third, they are “worthless.” The word means counterfeit or forgery. Counterfeit money has no value, and so do these false teachers. Counterfeit money must be removed from circulation so that it will not continue to deceive, so too these leaders. The three characteristics Paul used to describe them are evidenced in their conduct.

As a society, we tend to be weak and afraid to confront false teachers and evil leaders in the church. The issue of doctrine and moral conduct must be addressed in the most aggressive way possible. We can never have tolerance or a truce with cancer in our body nor within the church. To do so is to assure the congregation's death.

“Lord, help the church to never form an alliance with false teachers. AMEN”

Titus 1:1-9

Titus 1:1-9

Paul begins this short letter with a 4-verse introduction. This is a rather long introduction compared to his other letters, and in terms of percentage, it is his longest salutation. Paul has not directly had a challenge to his authority among the Cretan churches. And he wants to make sure folks do not mistakenly believe that he is just one more guy offering a non-binding opinion. Paul identifies himself as a bondservant or slave. Rather than the automatic negative reaction we have to the term slave, we need to remember the historic context. In that time, it was considered honorable to be a slave of a great person. Such a slave could act in and out of the master's power and authority. The reason Paul goes to great lengths in the salutation about authority is because he is going to be addressing issues of leadership and conduct. These issues need to be settled based on authority and not on opinion or on attempts to control people and situations. One interesting cultural note in verse 2 is that Paul quotes “God, who cannot lie.” In Cretan culture, lying was considered acceptable. This was because the chief pagan god Zeus was noted for being a liar. And we know that people become like the god(s) they worship.

Beginning in verse 5, Paul describes and expounds on the character of a godly leader for the church. It is Titus's job to appoint leaders, and the idea of a democratic election is not found here or anywhere else in the scriptures. The character of these men is critical because a church will never grow beyond its leaders. The impact and depth of a church's ministry, more than anything else, reflects the leadership of that congregation. Here Paul gives 17 characteristics of a leader in three general areas: social or domestic character (verse 6), personal character (verses 7-8), and doctrinal character (verse 9). In chapter 2, Paul will begin to teach about the character and conduct of the church as a whole, but before that, he will talk about the character and conduct of the leaders of the church. If the leaders are not of the highest character, there is little chance that the flock will grow up with very high character. Behavior matters for the church, especially that of the leaders.

While we can't go into detail about the character of the elders, we can sum it up with three statements that may help us understand what to look for in leaders. Domestic: “I want to be married to a person like that.” Personal: “I would like to be financially committed in business to a person like that.” Doctrinal: “I would like to learn from a person like that.”

“Lord, bless the church with leaders of the highest character, and help me to grow into that as well.  AMEN”

2 Timothy 4:9-22

2 Timothy 4:9-22

Were it not for one ray of hope, this passage, indeed this book, would be depressing. Paul comes to the conclusion of our last known letter from him, and there is not the swelling roar of a church growth victory. He was aware that this imprisonment would end in his death. He is lonely, having dispatched most of his team on missions and having been abandoned by one. Dimas didn’t simply leave him; he forsook his responsibility. He was a deserter. Paul is facing winter without his outer wrap and doesn’t have his study materials. At least one team member was too sick to travel. During the first part of this trial, Paul was unsupported; everyone left him because being associated with his case was too toxic. On top of that, one of the opponents of the gospel, Alexander the metalworker, was still creating mischief. There appeared to be no earthly resolution to Alexander’s attacks. Paul placed Timothy on guard against this dangerous opponent. Despite all this, Paul has continued his preaching. Read carefully the words and the tone of this passage; he sounds like an exhausted and discouraged person. If only Paul had known enough to “name and claim” victory over his circumstances.

But there is one ray of hope that shines out of this somewhat gloomy text. In fact, it shines bright enough to dispel all the clouds and darkness. Paul seems to say, “I will choose to have hope.” But it is not the hope of circumstances changing. It is not the hope of wealth, health, reconciliation, or some vague better future here on earth. Paul’s hope is expressed in verse 18. The Lord will deliver me from every evil deed. That is not only the evil actions propagated against Paul but also the evil that might be of his own doing. The first part of his hope is personal holiness. Verse 18 continues, “and will bring me safely to His heavenly kingdom.” Paul anticipates the victory of going to his forever home. In the midst of this ministry at the end of a faithful life, Paul sees the preferred vision of the future in two things: personal holiness and the resurrection. When we come to that understanding of victory, we will be within sight of a life well lived.

“Lord, help me have the great hope that inspired Your servant Paul. AMEN”

2 Timothy 4:1-8

2 Timothy 4:1-8

Because Jesus is coming again, all who lead are called on to preach the word. What is not said is important. Paul does not call Timothy to be successful. The growth of the congregation or the kingdom is never mentioned. Kingdom growth is going to happen above our pay grade. The call is to proclaim the word. Interestingly, there are no “seasonal concerns” about preaching. Without regard to timing, preach the word. 

Timothy is given three directions and two habits. 

First he has to reprove, which means “correct or show with solid evidence.” Second rebuke, literally it means “with proper measure,” but it’s always used in the sense of censure. Third, he is to exhort. This is a compound word that comes from “close by” and “to call.” All these words address direct and personal confrontation of sin or the steps leading towards it. Do not miss that this is directly and personally administered. This is not part of the “better personal life” teaching that makes up much of the teaching in the church today. 

Timothy is to do this out of the habits of patience and sound doctrine. Patience literally means “long passion.” He is to be passionate about the work over the long haul. He is to do this with “sound doctrine” or instructions, which means the “established teaching.” Do this by returning to the roots of the faith that are so well established. Don’t try to craft new teaching for old immorality, which typically turns into compromise. Paul calls for this long-term commitment and corrective teaching because there comes a time when people will not put up with “sound teaching.” Sound teaching or doctrine in verse 3 is from the same family of root words as instruction in verse 2.

The market for teachers who will tickle the ears of their audience is neither new nor ever exhausted. Paul uses ‘ears’ rather than ‘heart’ because the false teachers sound good, but their teaching can’t be examined too closely. Close examination of the heart level will blow over their theological house of cards. So they make sure that their teachings never get past sounding good.

This life of ministry is a hard life and calling. Timothy must take his work seriously; that is what sober means in verse 5. A minister must suck it up when it is hard and faithfully tell the good news. The battle against the itchy ears crowd will never end. Congregations will have a passion to hear what makes them feel good. They will, if possible, use the salary of a minister to keep him saying what they want to hear. And if it doesn’t work, they will allow the wicked and dysfunctional to oppose his ministry. Paul, nearing his end, describes it as a lifelong battle. His departure will mean that there is going to be a vacuum on the front lines of the battle. He is calling Timothy to step up to the fight and take a place on the line. For our day we must rethink everything about the role of minister and evangelist in light of what Paul says to Timothy in this passage. Have we completely missed the boat in the way we should do ministry? It is certainly time to ask!

“Lord, help me take a hard and serious look at my life. AMEN”

2 Timothy 3:10-17

2 Timothy 3:10-17

There are things we need to know and how to live in difficult times. Paul begins the chapter with a description of the difficult times that mark the last days. In these seven verses he talks about what we need to know, how we are to behave, and where we are to gain guidance when times are tough.

What do we need to know? We need to know a mentor, someone whose life, faith, and doctrine are an example to us. Paul was willing to be that for Timothy. It wasn’t so simple that he merely instructed Timothy, but rather he used his life experience as a parable for Timothy. Paul was profoundly aware of his past failures, but he also knew where he was headed and how he was getting there. This relationship requires closeness between mentor and mentee. If the relationship is just enough to allow us to fake it, then it is too distant to be effective.

How are we to behave? If we are going to live godly lives, we are going to suffer. That level of suffering may vary by the society we keep, the culture we live in, or the work we are doing, but it is going to happen. The expectation of suffering for godly living is set in contrast to evil men going from worse to worse. Timothy was well acquainted with the suffering of Paul. Many of us today tend to pattern our lives and select our mentors based on success, the avoidance of trouble, and evasion of perceived failure. Because of this, when failure occurs, we are unprepared and do not know how to live. Look for mentors with wounds and battle scars, not TV shows and stars on their doors.

Where are you gaining guidance when times are tough? A mentor’s example is not enough alone for a disciple’s life. The Holy Scripture, the word of God, must be our guidance. We often look at verses 16-17 and see how a minister or leader can use scripture to teach his flock. However, up to this point Paul has been telling Timothy about self-direction and self-discipline. That must be the first application of scripture. We sometimes forget the Scriptures are to begin their effective work of changing people by changing us. We must experience it before we teach it.

“Lord, help me to be strong whenever I face difficult times of ministry. AMEN”

2 Timothy 3:1-9

2 Timothy 3:1-9

The first question that confronts us in this passage is, what does Paul mean by “in the last days”? Does he mean the “last age” as in the church age as contrasted with the age of the Law of Moses? Does he mean the last short period of time before Christ returns, because he personally expected Jesus to return soon? Does he refer to the ignoble vessels people described in 2:20-22 who will go from bad to worse as they move toward their doom? Each possibility has merits and weaknesses as the correct understanding of this phrase.

More important to us is the behavior of these godless people. In verses 2-4 Paul describes some, but not all, of the vices of the wicked men of these days. Then in verse 5 he gives a picture of the root problem. These men have the appearance of being pious or religious, but they have “denied its power.” Being religious can be a profitable stick or routine. If a person is willing to make some moral compromises, the religious profession or career field can be a lucrative and easy course. Some make a fortune as a religious huckster. Some find a job without accountability and not a lot of hard work. Others find a career with ready-made credentials and respect. There is a corporate ladder to be climbed and many opportunities to be had. However, there must be, at some level, a denial of the power of the gospel. This denial may, or may not, be public, but at its root there is a denial of the power of the gospel to change lives, specifically their own. 

These religious con men target a select set of women. Remember predators always know where and how to find prey. Literally the term Paul uses is “little women.” These are women who, for whatever reason, lack the “personal bigness” to know and accept the truth. Perhaps they are looking for a hero to give meaning to their lives. There are weak-minded men and women, but these women are easy marks and will influence their circle of friends, family, and acquaintances for the evil men. There is, thankfully, a limit to what this evil man can accomplish. They will never successfully subvert the whole church, and eventually their house of cards will fall. 

There are two things we must never forget. We must never become these kinds of professional religious personalities. Second, we must never allow these to shape or influence us. Both temptations are very real for ministers today and in every age. To see the mega church pastor con man with his apparent success, it is tempting to buy one of his books or attend one of his seminars and then start down that dark path. It demands discernment to determine if these leaders are more like Jannes and Jambres or Paul and Timothy.

“Lord, help me to be big enough to stand up to false teachers. AMEN” 

2 Timothy 2:14-26

2 Timothy 2:14-26

A line in the epic poem Beowulf makes this great observation: “Anyone with gumption and a sharp mind will take the measure of two things: what is said and what is done.” That is profound advice for every age and is in many ways what Paul is commanding of Timothy. There are those in the church that will discuss endlessly any and every point of doctrine or opinion. They will study and study, go to class after class, and discuss dogma without end in Sunday School and midweek service. But strangely, they never get around to doing anything beyond the most mundane functions of faith. This endless and useless chatter grows in the congregation like cancer/gangrene. The word “empty chatter” literally means “empty sound.” You might as well talk gibberish as carry on in their conversations. Given enough time, this will result in false teaching and doctrine creeping in. It will lead to divisions, quarrels, and conflicts. It will undermine the faith of some and will wreck whole churches. In the great house of God, the visible church, there are some people who are golden or silver and some who are wood and clay. On judgment day, what they are will become obvious. Sometimes it will manifest itself before the judgment. Those who are clay and wood will not yet be beyond hope. They can repent and learn from their dishonor, chatter, and false teaching. They can become vessels of honor.

We have an overabundance of chatter in the church. We have more teachers than workers. We have more people willing to share their opinions than to serve. There are more who desire to argue and fight for a place of control than are willing to get into the hard work of service. In this environment the church is choking to death. Often in a local congregation, the conflict will be resolved with those who are giving over to this godless chatter winning the battle and assuming control of the congregation. After which that congregation frequently dies. Such people have become captive to the devil and are doing his will. When offered an escape, they would rather hold on to their chatter and power even if it means doom. 

“Lord, make me a vessel of honor in Your house. AMEN”

2 Timothy 2:1-13

2 Timothy 2:1-13

This passage is challenging, to say the least. It is pretty easy to pull verses from the text and use them out of context individually. But in the greater context, these verses compose a pretty demanding call and warning to those who would lead. Paul begins by telling Timothy he will need to be strong to hear, accept, and do the work of ministry. We must also appreciate the role Timothy has in the church: he is leading leaders. Under his care and supervision there would be the leaders of many house churches. Additionally, Paul is soon going to be gone. Timothy may have to step into the leadership and administrative roles that Paul has had. Timothy’s circumstances may not be the same as ours, but we can learn some important principles that will work in the life of every disciple, and especially those in leadership positions. 

The first principle is “do not waste time with certain kinds of people.” While we love all and, in certain ways, will serve anyone, we do not want to waste time on “dead-end people.” Dead-end people are those who will gladly receive teaching and lessons but will never pass them on to others. In verse 2, Paul says, “Entrust to faithful men, who will be able to teach others also.” It is easy to prepare and present sermons and lessons to a crowd. It is more difficult to recruit, single out, and invest in those who will pass on the gospel. In Jesus’ parable of the sower, we are not taught to keep sowing in the three bad kinds of soil. When the teaching of the church leader becomes a commodity to be consumed rather than the message of life and truth to be passed on, it becomes nothing more than another form of entertainment. If a person is always receiving and never passing on to others, they are a waste of time and need to be jettisoned from the leader’s life. 

The second principle is that with leadership comes suffering. In this passage Paul repeatedly returns to the theme of suffering, hardship, or difficulty. One of the great mistakes of the ministerial education is that too little emphasis is placed on the hardship of the calling. The nostalgia for mid-twentieth-century ministry, the promise of the entrepreneurial church planter, the picture of the cool pastor doing cool things with cool people, or the chaplain in the ‘jobs’ program of the church all fail to communicate the reality of the work of ministry. In fact, they create the expectation of a life that is free from profound hardship. That is nonsense. The first line of verse 3 needs to be memorized by anyone who wants to be a leader in ministry: ‘Suffer with me.’ Paul uses a compound word here, a combination of “with” plus “malicious disposition” plus “painful hardship.” This is not a rare exception but is to be expected and anticipated upon entry into the life of leadership of leaders in the church.

Paul uses three examples of the hard life that is lived by the leader of leaders. The soldier’s training is demanding, his life is hard, and his work is dangerous. The athlete, who competes at the highest level, practices relentlessly and then strives against other elite athletes within a strict set of rules. The farm worker has a simple schedule: he works from when he can see till he can’t see. Paul compares the work of ministry to some of the most difficult and demanding professions in the world. While not as physically demanding as these jobs, the work of a minister is emotionally, psychologically, and spiritually as demanding, if not more so, than these occupations. Not to mention, it can be physically demanding as well. 

A third principle is to not be distracted. The soldier doesn’t allow his life to be entangled, literally platted or braided, into other affairs. This is the description of the willful choice to do other things; this is no accidental or unintentional tangling. The athlete cannot take shortcuts to win. There are no shortcuts to ministry. The farm worker gets the first meals from the farm to keep up his strength so he can keep working the farm. The person who is passing on the teaching of the Gospel needs to be the person who is being fed. The leader of leaders in the church must be taking in a constant diet of good teaching. Oftentimes the shallowness of the teaching and preaching from leaders reflects a lack of personal devotion and study. He is not excited about the message because no one and nothing has excited him about this message. If we stop growing in our personal faith, what might happen to us?

Finally, the apostle turns to sound doctrine. Verses 11-13 may have been a poem or memory tool type of passage. The gist of it is that the Lord is faithful, and if we are also faithful we will enjoy the reward of faithfulness. But if we compromise because of the pressures, our personal weakness, or our faithlessness, we can be certain of loss. 

“Lord, raise up the kinds of leaders of leaders that the church needs.  AMEN”

2 Timothy 1:8-18

2 Timothy 1:8-18

Paul, having called Timothy to a courageous standard, now gives him the application of that standard. He calls Timothy to join with him in suffering for the gospel. Unlike so much of American Christianity, the focus of Paul was not on man, man's needs, man's potential, or man's wants. For Paul, the focus was on God and His eternal plan of grace. The gospel is revealed in the person and the work of Christ, who abolished or literally “made to no effect” death and brought or revealed eternal life in the gospel. For Paul, the cost of suffering is unspeakably small when compared to the life that Christ brings. Paul is so convinced of this that he is giving his all for the gospel. Paul has placed everything in the hands of God for safekeeping. Jesus said the one who “loses his life for the kingdom will keep it.” That is what Paul has done and what he urges Timothy and us to do as well. The word “guard” in Greek is the word from which we get “phalanx,” the foundational military combat formation. The picture is that God is fighting to protect what we have given to Him. Everything we give to God, He will keep safely until the day we meet Him, and then He'll return it to us with no loss.

Two questions come to mind. First: “How do we give our all to Him? Second: “Do we believe this enough to fully trust and act on that conviction?” The answer to the first is we do this by keeping the pattern or standard of the Gospel message: that we hope in Christ alone and the grace for the salvation of man for God's glory. Everything we give to the cause of Christ is not gone; it is in the care of God to be returned to us. As for the second question, do we really believe? That is answered in our daily life. Paul uses both positive and negative examples. There were those who did not truly believe and turned away, and there is an example of those who did partner with him in the ministry of the Gospel. The real test of our being committed to God is seeing how we live out our lives for the advancement of the gospel and the kingdom.

“Lord, help me give to You may all, trusting you to keep it till the day. AMEN

2 Timothy 1:1-7

2 Timothy 1:1-7

Verse 7 is so often quoted it has almost become a cliché. But as powerful as this verse is alone, in context it is even more powerful. In the years ahead for Timothy, the church is going to face noteworthy hardships, and Paul is taking pains to prepare Timothy specifically and the church generally for the difficult times to come. The opening of this letter is not idle chatter or simple flattery. Paul is laying a foundation to strengthen Timothy for the challenges that he will face. Timothy may have been a sort of momma’s boy. We never hear of his dad beyond his being Greek. The religious and moral influencers of his life were his momma and grandmother. Additionally, Timothy was from Derbe-Lystra. This was where Paul took his first serious abuse on his mission trips. Paul was stoned so severely that when he was dragged out of town, he was assumed to be dead. Timothy, this tender, compassionate, and sensitive soul, could recall his father in the faith, his mentor, and his role model nearly dead. Now Timothy faces his own difficult ministry and turbulent years. Even without renouncing his faith, Timothy might still retreat from the fight and “hide his light under a basket.” Before Paul gets into the application of Timothy’s ministry, he bolsters and challenges his courage and imparts some ‘gusto.’

He does this by first reminding him that this thing called the church is the culmination of everything God has been doing since the days of the ‘forefathers.’ This is no ‘Johnny-come-lately’ scheme, but God’s desired end of a long-planned structure of redemption. Paul also calls to mind Timothy’s strong emotions and affections. It is not a weakness that Timothy tends toward a more tender personality; in fact, that can be his strength. If the tradition that Eunice was a widow is correct, then Paul may have been an especially powerful father figure for Timothy. The love and respect of a son for a father can be a powerful motivation. Paul mentions that the Holy Spirit has given a unique gift to Timothy. Timothy’s toolbox is not empty; he has all that he needs for the task at hand. 

Paul uses the metaphor of ‘fire.’ The flame of Timothy’s ministry has, in fact, died down, and it is time to bring the coals to life and build up that flame. Timothy’s faith commitment was no façade but went all the way to the core of his being. His faith was based on God’s eternal plan. Timothy’s faith, personality, and makeup were all a part of what God was doing. This unique gifting of the Holy Spirit reminded Timothy that the Spirit, or perhaps attitude, he has is not one of cowardice but rather power, love, and sound judgment. 

We lose a lot of ministers because they don’t have a mentor like Paul to bolster their courage. In the midst of struggle and without an end in sight, they leave the work. Sadly, many churches want a minister with the tenderness of Timothy so they can bully and intimidate him. What is needed is the tenderness of Timothy and the boldness of Paul. Few leaders have both naturally; that is why mentorship is so vital. 

“Lord, help me live with a spirit of boldness. AMEN”

1 Timothy 6:11-21

1 Timothy 6:11-21

Paul does two things as he begins his conclusion to this letter. Both are very descriptive. First he tells Timothy to run away from the allure and tempting seduction of money. The “these things” of verse 11 is a reference to the whole issue of verses 1–10, especially beginning at verse 3. The Christian leader should and will have a profound influence over people and their wealth. Working with people of means while desiring to be a man of means will ruin a leader. The addition of wealth and income to the ministry vocation can become golden handcuffs that pervert and ruin the heart of a leader. Working more effectively than sexual misconduct for a leader's ruin is the enemy of wealth. Overt sexual misconduct is spectacular but is less common than the struggle for money. A minister has to deal with money every day as he pays for his food, lodging, and other necessities. We can’t do ministry outside of the context of money. Often we don’t know how to have conversations about money. Since we don't talk honestly and openly about the contact points of money and ministry, the generational wisdom Paul gave to us has died.

Second, Paul talks about the struggle of ministries. Verse 12 could be translated, “Agonize the good agony of faith; seize the trophy, the trophy of eternal life.” The words agony and seize are descriptive words taken from the Olympic Games. The “many witnesses” is a reference to the spectators in the stadium. The call of leadership is an agony that agonizes. Seizing the prize is a reference to winning the laurel wreath at the end of the contest. The struggle is not a career; it is a passion. It is not a job; it is a conquest. In many churches, leadership has been dumbed down to being a chaplain for those who forged the golden handcuffs. The “pay to preach” mindset leaves us with the busy work of making people happy, rather than the profoundly powerful and world-changing good confession that Jesus is King, Lord, and the Messiah. The small vision of making people happy will not compel the faithful and can never attract the lost. But ‘Jesus is Lord’ and can and will do both.

“Lord, give a godly passion to your faithful servants for fight the good fight. AMEN”

1 Timothy 6:3-10

1 Timothy 6:3-10

There were apparently some preachers who were advocating an economic reform to be imposed based on their understanding of the faith. Perhaps this referred to the early churches' common sharing of property, and these preachers wanted this to be the mandatory practice of all churches at all times. Like many economic theorists, their teaching deteriorated into harangues and noisy chaos of abuse for those with whom they disagreed. Paul identifies them in the harshest terms in verse five and points out that these teachers and those they try to recruit are followers who think that the purpose of godliness or religion is to bring about gain. When you hear a teacher claiming that Christianity promises wealth or supports a specific economic policy, rest assured that that person is of “depraved mind,” literally meaning completely ruined reasoning. The word ‘depraved’ literally means apostate from every form of the truth. The objective of faith is not to make us rich. It is interesting that in the American church we can easily associate the word depraved with a person engaged in sexual sin. But how often do we associate this word with persons who express greed or a passion for more wealth?

Our faith makes us rich when it is connected to contentment. That is when we have within our faith and ourselves all that we need. When we have contentment, whatever our circumstances are, they are sufficient. All that is needed to be human is with us when we are born. When we die, that is all we will take with us. Paul says what we need is food and covering, basically clothing and housing. Those needs are very simple. My wanting more than these creates a vicious cycle that can never be satisfied. We need so much less than we think.

Note that Paul doesn't say, “Those who are rich…” But rather, “Those who want to become rich…” Paul is not addressing a problem with a specific socioeconomic class but a problem of heart. Two deadly descriptions are used for those wanting to get rich. A snare, something that holds without release and is unexpected, takes them. The suddenness is the point to be emphasized here. They are also “plunged” into ruin and destruction. The word “plunged” is the word for a shipwreck. It is the doom that can be seen coming, and nothing can be done to avoid it. The pursuit of wealth is wholly hopeless, unsatisfying, and ultimately ruins the soul. 

“Grant to me Lord, great faith and great contentment. AMEN” 

1 Timothy 6:1-2

1 Timothy 6:1-2

About one hundred and forty years before Paul wrote these words, the Italian peninsula was terrorized by a slave rebellion. Spartacus led a slave revolt that lasted for two years. He marched up and down the boot of Italy and defeated the Romans on about a dozen occasions. The fear of a slave revolt was never far from the Roman mind. Anything that might incite such a revolt was not tolerated. In Christianity we do not see a call to remake society or culture. Rather, we see God changing, remaking, and giving new life to individuals.

Paul calls for slaves to exhibit not a disposition that agitates under slavery but rather attitudes of respect, honor, obedience, and service. Paul is not denying the difficulties of the life of a slave. The word he uses for master is δεσποτες, from which we have the English word despot. It means unrestricted power, absolute dominion, confessing no limitations or restraints. Paul was well aware of the ugliness of slavery. He was not imagining a “happy slave” mythology. But there was something bigger here than personal liberty: the name of God in the doctrines of the faith.

In explaining the explosive growth of Christianity in the first century, no one seems to mention the possibility that it was the result of the attitudes of slaves toward their masters. We often hear about the need for Christians to be counter-cultural. What Paul describes here is perhaps the most radical example of being counter-cultural. In our culture we make demands and we assert our rights and demand fair treatment, but here we are told to do the opposite. Here we are told to honor and respect a despot, an evil person working in an evil system. The world has no way of processing that response. 

Our demands are easily defeated, but Christ's love can't be. Someone asked an elder statesman among Christians, “Why do so many people hate Christians?” His answer was simple: “Because so many Christians are jerks.” We have demanded our rights, we have demanded preferential treatment, we have made bad decisions, we have lost our voice, and we have become just one more agitating party. And we wonder why people don’t listen to us. 

And remember Spartacus? He died, and his movement came to nothing. 

“Lord, I surrender my rights for the well being of the Kingdom. AMEN”

1 Timothy 5:17-25

1 Timothy 5:17-25

Timothy holds a unique role in the leadership. He is still a fairly young man and was leading and appointing ministers of numerous house churches. The task brings to mind several key questions.

First was compensation for ministers. Paul advocates good pay, or “double honor,” for ministers who work hard. In part they would not have time for secular work, and very likely they would have considerable out-of-pocket expenses. Bi-vocational ministry was the norm in much of the early church. However, well-paid ministers are fully acceptable, but only if they work hard. Unfortunately, too many times ministers are doing busywork and treating the church as a jobs program. 

Second, Paul advises that a certain trust be extended to the house church leaders. Only on the account of two or three witnesses are accusations to be entertained. There is a strong anti-gossip bias here. Charges against a leader cannot be a whisper campaign of the disgruntled. People are required to stand up publicly if they want to make an accusation, and that accusation must be specific in nature. Unless there are multiple witnesses of specific charges and a willingness to go public, Timothy is to trust the accused leader. Holding those who would slander and grumble accountable will reduce the frequency of baseless accusations.

Third, hold accountable leaders who act corruptly. There is a distinction between the leader who acts corruptly and the leader who is fully corrupt. The elder, pastor, or leader who has done wrong must face the music. A public rebuke is in order: what was done, why it was wrong, what should have been done, and the consequences of the behavior if it continues. Too often, for reasons that are not legitimate, churches refuse to address the specifics of the case of church discipline, and it spirals down into vague generalities and personalities.

Fourth verses 22, 23, and 24 address the need for due diligence in the review of one who would be a church leader. Paul makes the point that those who select or support a destructive leader share in the guilt of his destructive behaviors. Some are obviously bad, others can hide their failings, but sooner or later the truth will be discovered. This is also true of the good deeds of quality men. Doing a careful background search is vital for the well-being of the church before appointing leaders.

In verse 23, Paul advocates wine for Timothy’s stomach. This was not social drinking but medicinal. Those who advocate total abstinence or recreational drinking are equally unsupported by this verse.

“Lord, bless those who lead the church.  May they proclaim the truth by both their lives and their teaching. AMEN”

1 Timothy 5:1-16

1 Timothy 5:1-16

Timothy is leading a very large organization and, as such, has to deal with economic and social issues. The issue of widows consumes about 15 verses and is an indication of the church forming its response to the social issues of widowed women and their support. While it would take books to address in detail all that Paul has to say here, a few general principles come to light.

Number one, it is God's intention that the social safety net for the aged is the family. This is especially true for widowed women. If the widow has any relatives at all, it is assumed that they should care for her.

Number two, it is assumed that the primary means of support for women is found in the context of marriage and children. Certainly women at this time worked for profit, but their primary focus was the home. The woman who invested and her children had a retirement plan far better than any 401k or IRA. Children and grandchildren would care for her.

Number three: a faith community’s care for widows was a possibility but also a rarity. The word “honor” in verse 3 means support from the common fund. This indicates that the church cared for some widows. However, these women met stringent qualifications of destitution with no family, a history of Godly behavior, apparently some role or commitment of service in the faith community to which they were obligated until death, and they were too old to remarry. This is not an exhaustive list but indicates that a ‘need’ is not by itself sufficient reason to receive aid.

Number four: financial aid is both compassionate and tender and, at the same time, calculating and shrewd. Benevolence is too often given based on the emotion of the moment and sentimentalism. That is a recipe for ruin. The care from the Church must be tender but never naive.

Paul seems to envision a social context in which what a person can do for themselves, they must do for themselves. But if they can't care for themselves, they should turn to their family. If that is not a possibility, then the church can provide the appropriate care. In this passage you will find that more verses deal with not placing widows on the care list than verses that address putting a widow on such a list. In the American church, we have narrowed the meaning of care with giving money. That is a concept foreign to the scriptures.

“Lord, help me to be wise and tender in the care of those in need.  AMEN”