2 Timothy 4
http://www.biblegateway.com/passage/?search=2%20Timothy+4&version=NIV
4:1–2 Paul reminded Timothy that the certainty of Christ’s appearing and his coming kingdom were incentives to faithfulness. The preaching of God’s word was to be powerful (reprove, rebuke, exhort), but the preacher was to be patient. Content must be delivered through pure character. Whether the time was opportune or not, Timothy was to preach the truth of God recorded in Scripture.
4:3–8 Paul took opportunities to speak without worrying about the interest of the listeners. His eloquent and confident testimony (4:6–8) touched on his present readiness for death, his past faithfulness in service, and his future reward in glory. Paul used a metaphor taken from the custom of offering a wine libation as the concluding act in the sacrificial rite (4:6; cf. Num. 15:1–10). Paul drew upon athletic imagery to refer to his past faithful service to Christ (2 Tim. 4:7). Like a wrestler, he had agonized through the fight. Like a runner, he had finished the foot race. Paul kept the faith by defending it from attacks and by observing its obligations. At the end of the race course there awaited a laurel wreath that would be placed on the head of the victor (4:8). It was a perishable wreath (1 Cor. 9:25), but Paul’s reward was an imperishable crown. For other crowns, see 1 Thessalonians 2:19; James 1:12; and 1 Peter 5:4. Paul emphasized the appearing of Christ at both the beginning and end of this section (4:1, 8).
4:14–15 The description of Alexander as “the coppersmith” (4:14) may be intended to distinguish him from the Alexander mentioned in 1 Timothy 1:20 (cf. Acts 19:33).
4:16–18 At Paul’s first defense, or preliminary hearing, before the Roman court, no one came to vouch for him. Luke may not have arrived yet. Others may have feared for their own lives. The “delivered from the lion’s mouth” (4:17; cf. Ps. 22:21) may refer to an immediate danger from which Paul was spared. But Paul knew his Lord (1:12). And he would keep Paul from every “evil attack” (4:18; “evil deed,” nasb; “evil work,” kjv), that is, the temptations to sin arising from Paul’s difficult circumstances—temptations to compromise his life and message in order to avoid persecution. Others have taken this to refer to deliverance from all the attacks of various people against Paul.
4:19–21 Prisca (or Priscilla) and Aquila (4:19) were Paul’s fellow workers (Acts 18:2; Rom. 16:3; 1 Cor. 16:19). For Onesiphorus, see the note on 1:16–18. For Erastus (4:20), see Acts 19:22. He is probably not to be identified with the city treasurer of Corinth (Rom. 16:23). Trophimus was from Ephesus (Acts 20:4; 21:29), one of two Asians to carry the collection with Paul to Jerusalem (Acts 20:4–6; 21:29). Since Paul did not leave Trophimus in Miletus on their visit recorded in Acts 20:15, this incident must have happened after Paul’s release from his first Roman imprisonment. Nothing is known of the four faithful persons (4:21) named here who had not deserted the apostle Paul.
4:22 Paul’s words of benediction in 2 Timothy were his last recorded words. According to Eusebius, Paul’s martyrdom took place in the thirteenth year of Nero, which commenced in October, a.d. 67. Jerome places Paul’s death in a.d. 68. Paul probably died in the spring of a.d. 68, for he was hoping that Timothy would join him for the winter. According to tradition, Paul was beheaded with a sword, a method of execution used for Roman citizens, on the Ostian Way, a road leading south from Rome. According to tradition, he was buried in the catacombs south of the city.
Discussion & reflection question
Has this study helped you to become a more Christ Like person? How has this study changed or confirmed your opinion about Paul? How would you describe Paul to an unbeliever?
Friday, February 12, 2010
Thursday, February 11, 2010
day 5
2 Timothy 3
http://www.biblegateway.com/passage/?search=2%20Timothy+3&version=NIV
3:1–9 Paul reminded Timothy that men will love themselves (3:1–5). The “last days” refers to the last part of this present age (the age of promise), which anticipates the age to come (the age of fulfillment). The New Testament writers regarded Christians as living in the “last hour” (1 John 2:18; Acts 2:16–17, “last days”). The apostates referred to in 3:2–5 were the unsaved who met with the church.
Paul continued by showing that these opponents to truth would come to a bad end (3:6–9). Jannes and Jambres (3:8) are not named elsewhere in Scripture, although they are named in the Targum of Jonathan on Exodus 7:11, 22. The Jewish Targums are free renderings of the Hebrew text into Aramaic. These men were Egyptian magicians who performed counterfeit miracles in opposition to Moses. Their names were preserved by Jewish tradition and thus known to Paul.
3:10–17 Timothy was to follow Paul’s example (3:10–13). But he also had the greater example of the Scriptures (3:14–17). Timothy had a lifetime acquaintance with the Scriptures due to the faithful teaching of his mother and grandmother (3:15; 1:5).
Second Timothy 3:16 is a very important verse for the doctrine of Scripture. Paul declared that “all” (not some) of Scripture is inspired by God. This term refers to the source of Scripture. It came from God (as if it were his breath) to the men who wrote it (cf. 2 Pet. 1:21). This means that God so directed the human authors of Scripture that, using their individual interests and literary styles, his complete thought for man was recorded without error. As a result, the Bible is inerrant (an accurate record) and infallible (a reliable guide).
In theory the doctrine of inspiration relates only to the original manuscripts. But Paul was not being theoretical here. He was saying that even the Greek translation of the Old Testament, the Septuagint, which he consistently used in his quotations, was inspired by God. His point was not a technical discussion of original versus present copies of Scripture. His point was to emphasize the God-breathed profitability that comes from opening up the Scriptures and humbly applying them to life. Because it finds its source in God, it is profitable. And it was that profitability that was being eroded by the careless attitudes fostered in the last days (3:1–13). But the Bible has the wisdom that leads to salvation (3:15) and profitability in godly living (3:16–17). No element of doubt exists. When believers go to Scripture, they will be met with divine profit.
Discussion question
In the list of sins in this chapter, is there one that stands out above the rest? Is there one that is the root of all the others?
http://www.biblegateway.com/passage/?search=2%20Timothy+3&version=NIV
3:1–9 Paul reminded Timothy that men will love themselves (3:1–5). The “last days” refers to the last part of this present age (the age of promise), which anticipates the age to come (the age of fulfillment). The New Testament writers regarded Christians as living in the “last hour” (1 John 2:18; Acts 2:16–17, “last days”). The apostates referred to in 3:2–5 were the unsaved who met with the church.
Paul continued by showing that these opponents to truth would come to a bad end (3:6–9). Jannes and Jambres (3:8) are not named elsewhere in Scripture, although they are named in the Targum of Jonathan on Exodus 7:11, 22. The Jewish Targums are free renderings of the Hebrew text into Aramaic. These men were Egyptian magicians who performed counterfeit miracles in opposition to Moses. Their names were preserved by Jewish tradition and thus known to Paul.
3:10–17 Timothy was to follow Paul’s example (3:10–13). But he also had the greater example of the Scriptures (3:14–17). Timothy had a lifetime acquaintance with the Scriptures due to the faithful teaching of his mother and grandmother (3:15; 1:5).
Second Timothy 3:16 is a very important verse for the doctrine of Scripture. Paul declared that “all” (not some) of Scripture is inspired by God. This term refers to the source of Scripture. It came from God (as if it were his breath) to the men who wrote it (cf. 2 Pet. 1:21). This means that God so directed the human authors of Scripture that, using their individual interests and literary styles, his complete thought for man was recorded without error. As a result, the Bible is inerrant (an accurate record) and infallible (a reliable guide).
In theory the doctrine of inspiration relates only to the original manuscripts. But Paul was not being theoretical here. He was saying that even the Greek translation of the Old Testament, the Septuagint, which he consistently used in his quotations, was inspired by God. His point was not a technical discussion of original versus present copies of Scripture. His point was to emphasize the God-breathed profitability that comes from opening up the Scriptures and humbly applying them to life. Because it finds its source in God, it is profitable. And it was that profitability that was being eroded by the careless attitudes fostered in the last days (3:1–13). But the Bible has the wisdom that leads to salvation (3:15) and profitability in godly living (3:16–17). No element of doubt exists. When believers go to Scripture, they will be met with divine profit.
Discussion question
In the list of sins in this chapter, is there one that stands out above the rest? Is there one that is the root of all the others?
Wednesday, February 10, 2010
day 4
Read 2 Timothy 2
http://www.biblegateway.com/passage/?search=2%20Timothy%202&version=NIV
2:1-2 Paul’s circumstances during his second Roman imprisonment (2:9) were quite different from his first imprisonment as described in Acts 28:16, 23, 30–31. Paul’s conclusion in 2:1 was based on the preceding examples. Timothy must have strength (Eph. 6:10; Phil. 4:13; 2 Tim. 4:17) for passing on the truth. Paul used seven illustrations in chapter 2 to emphasize the need for diligence and sacrifice in serving Christ: a son (2:1), a soldier (2:3), an athlete (2:5), a farmer (2:6), a workman (2:15), an instrument (2:21), and a servant (2:24). Paul’s concern was for the faithful proclamation of his teaching without addition or subtraction. The key was to find those who were faithful (trustworthy, reliable) and capable (competent, qualified).
2:3–7 In 2:2 Paul presented two important concepts: faithfulness and the necessity of transmitting the gospel message. Paul used three parables to describe a faithful person. Male images were used because he was discussing the pastoral role. The Christian life involves warfare (2:3; cf. Eph. 6:10–17), and the Christian soldier must regard hardship as inevitable in a world that is hostile to Christ (John 15:18–25). Paul emphasized that hardship, struggle, discipline, and labor precede the enjoyment of reward. For any working person the master’s pleasure is most important. The soldier always seeks to please his commander (2:3–4). The athlete abides by the rules for his event to win the prize (2:5). Only after the farmer has worked his fields long and hard may he accept his privilege to feed himself first (2:6). Paul made it clear that the prize to be won in the Christian life would only come after hardship and sacrifice.
2:8–13 God’s promises to David as fulfilled in Christ were the foundation of Paul’s hope for deliverance after suffering. The present suffering and opposition could not deter God from keeping his promises (2:9). The word Paul used for “criminal” (2:9) was a strong word used to describe the two criminals who hung beside Christ at his crucifixion (cf. Luke 23:32–33, 39). Paul’s chains did not hinder his proclamation of the gospel (2:10).
Paul appealed to a familiar Christian poem or hymn to emphasize that present suffering was necessary for future glory (2:11–13). The four lines are built around an “if-then” logic. It is a powerful and uncompromising statement of the commitment of God to furthering his gospel message. Even if many (like the examples in 2:17–18; 3:1–5) should end up denying Christ, Christ will be faithful to continue to proclaim his gospel through someone else. The fact that some “disown” Christ (2:12) may indicate that their initial faith was not genuine. Such a denial would be the evidence of unbelief. It is also possible that Paul was referring to a temporary denial of Christ such as Peter’s (Matt. 26:69–75). The character of God is the foundation for faithfulness and strength. He is faithful (Rom. 3:3) to his mission of world redemption and judgment. Believers may disown him, but he will not disown those who believe in him. The faithful person is the one who acts like Jesus to bring redemption to the elect. The believer’s strength is found in Christ Jesus and his strength and commitment to the task.
2:14–19 God’s laborers were to handle his word accurately, proclaiming and applying it to life (2:15). The expression “correctly handles” (2:15) literally means “to cut straight” and may have it’s background in Paul’s tent-making business. At any rate, it is the opposite of the condition described in 2:16–18. These two false teachers taught that the resurrection was already past, apparently suggesting that the resurrection was a spiritual rather than a physical reality. The “God’solid foundation” (2:19) describing God’s truth refers to the foundation of the church
(Matt. 16:18; 1 Tim. 3:15; Eph. 2:19–22). This foundation is based on God’s faithfulness in fulfilling his promises.
2:20–26 Honored vessels are cleansed vessels (2:20–21). Paul gave three descriptions of how to find cleansing: flee lusts (2:22); refuse arguments or speculations (2:23); and be patient and gentle (2:24–26). These attributes describe a useful vessel (2:21) and one that will keep the gospel, not self-interest, in mind (2:10). The statement “come to our senses” is important for us to do so we can “escape from the trap” of Satan (2:26).
Discussion question. What is Paul saying in verse 25 when he says, “ ….God will grant them repentance leading them to a knowledge of the truth…?”
http://www.biblegateway.com/passage/?search=2%20Timothy%202&version=NIV
2:1-2 Paul’s circumstances during his second Roman imprisonment (2:9) were quite different from his first imprisonment as described in Acts 28:16, 23, 30–31. Paul’s conclusion in 2:1 was based on the preceding examples. Timothy must have strength (Eph. 6:10; Phil. 4:13; 2 Tim. 4:17) for passing on the truth. Paul used seven illustrations in chapter 2 to emphasize the need for diligence and sacrifice in serving Christ: a son (2:1), a soldier (2:3), an athlete (2:5), a farmer (2:6), a workman (2:15), an instrument (2:21), and a servant (2:24). Paul’s concern was for the faithful proclamation of his teaching without addition or subtraction. The key was to find those who were faithful (trustworthy, reliable) and capable (competent, qualified).
2:3–7 In 2:2 Paul presented two important concepts: faithfulness and the necessity of transmitting the gospel message. Paul used three parables to describe a faithful person. Male images were used because he was discussing the pastoral role. The Christian life involves warfare (2:3; cf. Eph. 6:10–17), and the Christian soldier must regard hardship as inevitable in a world that is hostile to Christ (John 15:18–25). Paul emphasized that hardship, struggle, discipline, and labor precede the enjoyment of reward. For any working person the master’s pleasure is most important. The soldier always seeks to please his commander (2:3–4). The athlete abides by the rules for his event to win the prize (2:5). Only after the farmer has worked his fields long and hard may he accept his privilege to feed himself first (2:6). Paul made it clear that the prize to be won in the Christian life would only come after hardship and sacrifice.
2:8–13 God’s promises to David as fulfilled in Christ were the foundation of Paul’s hope for deliverance after suffering. The present suffering and opposition could not deter God from keeping his promises (2:9). The word Paul used for “criminal” (2:9) was a strong word used to describe the two criminals who hung beside Christ at his crucifixion (cf. Luke 23:32–33, 39). Paul’s chains did not hinder his proclamation of the gospel (2:10).
Paul appealed to a familiar Christian poem or hymn to emphasize that present suffering was necessary for future glory (2:11–13). The four lines are built around an “if-then” logic. It is a powerful and uncompromising statement of the commitment of God to furthering his gospel message. Even if many (like the examples in 2:17–18; 3:1–5) should end up denying Christ, Christ will be faithful to continue to proclaim his gospel through someone else. The fact that some “disown” Christ (2:12) may indicate that their initial faith was not genuine. Such a denial would be the evidence of unbelief. It is also possible that Paul was referring to a temporary denial of Christ such as Peter’s (Matt. 26:69–75). The character of God is the foundation for faithfulness and strength. He is faithful (Rom. 3:3) to his mission of world redemption and judgment. Believers may disown him, but he will not disown those who believe in him. The faithful person is the one who acts like Jesus to bring redemption to the elect. The believer’s strength is found in Christ Jesus and his strength and commitment to the task.
2:14–19 God’s laborers were to handle his word accurately, proclaiming and applying it to life (2:15). The expression “correctly handles” (2:15) literally means “to cut straight” and may have it’s background in Paul’s tent-making business. At any rate, it is the opposite of the condition described in 2:16–18. These two false teachers taught that the resurrection was already past, apparently suggesting that the resurrection was a spiritual rather than a physical reality. The “God’solid foundation” (2:19) describing God’s truth refers to the foundation of the church
(Matt. 16:18; 1 Tim. 3:15; Eph. 2:19–22). This foundation is based on God’s faithfulness in fulfilling his promises.
2:20–26 Honored vessels are cleansed vessels (2:20–21). Paul gave three descriptions of how to find cleansing: flee lusts (2:22); refuse arguments or speculations (2:23); and be patient and gentle (2:24–26). These attributes describe a useful vessel (2:21) and one that will keep the gospel, not self-interest, in mind (2:10). The statement “come to our senses” is important for us to do so we can “escape from the trap” of Satan (2:26).
Discussion question. What is Paul saying in verse 25 when he says, “ ….God will grant them repentance leading them to a knowledge of the truth…?”
Tuesday, February 9, 2010
day 3
Read 2 Timothy 1
http://www.biblegateway.com/passage/?search=2%20Timothy%201&version=NIV
The primary recipient of this letter was Timothy (1:2). Paul may have visited Ephesus (1 Tim. 3:14) and ministered in Asia Minor, Macedonia, Spain, and on the island of Crete. The persecution of Christians in Rome began shortly after Rome burned in July of a.d. 64. Nero blamed the Christians for that catastrophe, and Christianity was made an illegal religion. It was probably in the summer of a.d. 64 under the persecution of Nero that Peter was martyred.
Paul knew that his death was imminent and that his work on earth was done (4:6–8). He was alone in Rome except for Luke (4:11). Apparently some had deserted him at his first defense before the Roman authorities (4:16). Paul desired Timothy and John Mark to join him before winter (4:9–13).
The immediate occasion for writing this letter was the need to encourage Timothy to stand fast in the face of opposition and heresy. Paul could not be sure Timothy would arrive in Rome before his death, and he wanted to present some final instructions to his most intimate disciple.
Paul begins his last letter to Timothy by addressing him as my “dear son” (1:1–2). Memories of Timothy are especially precious now, and Paul longs to see the friend whose sincere faith is rooted in the teaching of his mother and grandmother (vv. 3–5) and whose gifts Paul himself contributed to (vv. 6–7). It may seem strange at first, but Paul urges his dearly loved friend to join him in suffering for the Gospel. Paul is deeply aware that there is no greater privilege for any person (vv. 8–12). And Paul reminds Timothy that his teaching and life provide a pattern to live by (vv. 13–14).
In a personal note, Paul regrets that so many run for cover now because of his imprisonment—but mentions Onesiphorus as one who risked being associated with Paul by actively asking his whereabouts when he was in Rome (vv. 15–18).
Our calling may not bring us popularity. But the bonds we form with like–minded others are strong and true.
Discussion question
What did Paul mean in verse 6 when he said “fan into flame the gift of God?”
Reflection question
Reflect on what verse 7 means to you.
http://www.biblegateway.com/passage/?search=2%20Timothy%201&version=NIV
The primary recipient of this letter was Timothy (1:2). Paul may have visited Ephesus (1 Tim. 3:14) and ministered in Asia Minor, Macedonia, Spain, and on the island of Crete. The persecution of Christians in Rome began shortly after Rome burned in July of a.d. 64. Nero blamed the Christians for that catastrophe, and Christianity was made an illegal religion. It was probably in the summer of a.d. 64 under the persecution of Nero that Peter was martyred.
Paul knew that his death was imminent and that his work on earth was done (4:6–8). He was alone in Rome except for Luke (4:11). Apparently some had deserted him at his first defense before the Roman authorities (4:16). Paul desired Timothy and John Mark to join him before winter (4:9–13).
The immediate occasion for writing this letter was the need to encourage Timothy to stand fast in the face of opposition and heresy. Paul could not be sure Timothy would arrive in Rome before his death, and he wanted to present some final instructions to his most intimate disciple.
Paul begins his last letter to Timothy by addressing him as my “dear son” (1:1–2). Memories of Timothy are especially precious now, and Paul longs to see the friend whose sincere faith is rooted in the teaching of his mother and grandmother (vv. 3–5) and whose gifts Paul himself contributed to (vv. 6–7). It may seem strange at first, but Paul urges his dearly loved friend to join him in suffering for the Gospel. Paul is deeply aware that there is no greater privilege for any person (vv. 8–12). And Paul reminds Timothy that his teaching and life provide a pattern to live by (vv. 13–14).
In a personal note, Paul regrets that so many run for cover now because of his imprisonment—but mentions Onesiphorus as one who risked being associated with Paul by actively asking his whereabouts when he was in Rome (vv. 15–18).
Our calling may not bring us popularity. But the bonds we form with like–minded others are strong and true.
Discussion question
What did Paul mean in verse 6 when he said “fan into flame the gift of God?”
Reflection question
Reflect on what verse 7 means to you.
Monday, February 8, 2010
Read Titus 3
http://www.biblegateway.com/passage/?search=Titus+3&version=NIV
3:1–2 Paul considered the practical implications of sound doctrine and commanded Titus to keep on reminding the believers of the importance of good deeds. Paul’s remarks were especially appropriate for the Cretans. The Greek historian Polybius remarks that they tended to be a seditious and rebellious people (cf. also Rom. 13:1; 1 Pet. 2:13). Paul, knowing the Cretans to be this way, made the godly qualifications in 3:1–2 a call to civil obedience. The purpose of this inward focus of godliness was also evangelistic. Through their godliness, the believers would exhibit God’s grace to the people around them.
3:3–8 Paul reminded the believers on Crete of their sinful past (3:3) to inspire them to show kindness and consideration toward others. Paul cautioned them not to become spiritual snobs who were insensitive to their continuing need for God’s grace. This was foundational for Paul’s discussion of God’s act of kindness toward the world (3:5–7). Paul set forth a capsule summary of the doctrine of salvation and expounded on several of the provisions of the new covenant (Ezek. 36:25–28). Salvation is not merited by any righteous works, but wholly determined by God’s mercy. “Washing” (3:5) speaks of the spiritual cleansing experienced in the new birth (cf. Ezek. 36:25; Acts 22:16). “renewal” (3:5; “regeneration,” NASB and KJV) is the supernatural imparting of spiritual life to believers in Christ (John 3:7). The “renewal by the Holy Spirit” (3:5) refers to the Spirit’s regenerating and indwelling ministry (cf. Ezek. 36:27). God’s rich outpouring is to be mirrored in the believers’ rich outpouring of kindness to others.
3:9–11 A person who causes divisions (3:10; “factious man,” nasb; “heretic,” kjv) is one who argues foolishly without accurate Scriptural support. See Acts 24:14 where Paul explained that Christianity was not a sect (a factious group) because it was in complete harmony with the Old Testament Scriptures. Paul’s instructions for dealing with divisive people (3:10) reflect the teachings of Jesus concerning discipline in the church (Matt. 18:15–17).
3:12–15 In this section Paul brought up his need for companionship (3:12) and emphasized the importance of helping Christian travelers (3:13–14). Tychicus was a close friend and fellow worker of Paul (cf. Acts 20:4; Eph. 6:21; Col. 4:7; 2 Tim. 4:12). Nicopolis was located in the province of Achaia on the Adriatic coast. Zenas the lawyer and Apollos the well-known preacher (3:13; cf. Acts 18:24) were on their way to Crete. They may have been carrying this letter to Titus. Even in his final words, Paul once again emphasized the important theme of good works (3:14). The Cretans were to take the lead in good deeds; they were to be fruitful, not fruitless.
Discussion and reflection question
In verses 10-11 Paul discusses what that Titus should do to divisive persons. What are your thoughts on these two verses? Do you agree with Paul?
http://www.biblegateway.com/passage/?search=Titus+3&version=NIV
3:1–2 Paul considered the practical implications of sound doctrine and commanded Titus to keep on reminding the believers of the importance of good deeds. Paul’s remarks were especially appropriate for the Cretans. The Greek historian Polybius remarks that they tended to be a seditious and rebellious people (cf. also Rom. 13:1; 1 Pet. 2:13). Paul, knowing the Cretans to be this way, made the godly qualifications in 3:1–2 a call to civil obedience. The purpose of this inward focus of godliness was also evangelistic. Through their godliness, the believers would exhibit God’s grace to the people around them.
3:3–8 Paul reminded the believers on Crete of their sinful past (3:3) to inspire them to show kindness and consideration toward others. Paul cautioned them not to become spiritual snobs who were insensitive to their continuing need for God’s grace. This was foundational for Paul’s discussion of God’s act of kindness toward the world (3:5–7). Paul set forth a capsule summary of the doctrine of salvation and expounded on several of the provisions of the new covenant (Ezek. 36:25–28). Salvation is not merited by any righteous works, but wholly determined by God’s mercy. “Washing” (3:5) speaks of the spiritual cleansing experienced in the new birth (cf. Ezek. 36:25; Acts 22:16). “renewal” (3:5; “regeneration,” NASB and KJV) is the supernatural imparting of spiritual life to believers in Christ (John 3:7). The “renewal by the Holy Spirit” (3:5) refers to the Spirit’s regenerating and indwelling ministry (cf. Ezek. 36:27). God’s rich outpouring is to be mirrored in the believers’ rich outpouring of kindness to others.
3:9–11 A person who causes divisions (3:10; “factious man,” nasb; “heretic,” kjv) is one who argues foolishly without accurate Scriptural support. See Acts 24:14 where Paul explained that Christianity was not a sect (a factious group) because it was in complete harmony with the Old Testament Scriptures. Paul’s instructions for dealing with divisive people (3:10) reflect the teachings of Jesus concerning discipline in the church (Matt. 18:15–17).
3:12–15 In this section Paul brought up his need for companionship (3:12) and emphasized the importance of helping Christian travelers (3:13–14). Tychicus was a close friend and fellow worker of Paul (cf. Acts 20:4; Eph. 6:21; Col. 4:7; 2 Tim. 4:12). Nicopolis was located in the province of Achaia on the Adriatic coast. Zenas the lawyer and Apollos the well-known preacher (3:13; cf. Acts 18:24) were on their way to Crete. They may have been carrying this letter to Titus. Even in his final words, Paul once again emphasized the important theme of good works (3:14). The Cretans were to take the lead in good deeds; they were to be fruitful, not fruitless.
Discussion and reflection question
In verses 10-11 Paul discusses what that Titus should do to divisive persons. What are your thoughts on these two verses? Do you agree with Paul?
Sunday, February 7, 2010
week 20 day 1
Read Titus 2
http://www.biblegateway.com/passage/?search=Titus%202&version=NIV
2:1–2 This section details the elements that are necessary to sound teaching (2:1). Character and behavior are the object of the teaching (cf. 1 Tim. 1:5). In contrast with the conduct of the false teachers, Paul insisted that the gospel must be graced with a godly life. The command “teach what is in accordance with sound doctrine” (2:1) is continuous and could be rendered, Keep on teaching. The virtues of 2:2 are appropriate for all Christians but are especially important for older men who are naturally looked to as leaders in the church whether or not they hold office.
2:3–The older women are to be teachers of younger women, a task that mature Christian women are admirably suited for (2:3–5). The general character of godly women is stated first, then is followed by specific illustrations. Paul not only gave the mature Christian women the responsibility to teach, he also assigned a specific curriculum (2:4–5). In 2:5 the wife and mother has her primary sphere of responsibility in the home. Yet Proverbs 31:10–31 indicates that the home is not necessarily the limit of her sphere of activity.
2:6–8 Paul’s request that the conduct of the young men be exemplary was intended to quiet any criticism or attacks from outside the church (2:6–8). Paul emphasized the need, in the face of false teachers and others who desired to give Christianity a bad name, to be self-controlled (2:2, 5–6, 12).
2:9–10 For a note on slavery, see Ephesians 6:5–9. Paul insisted that even the lowest slave of the Roman social order could adorn God’s truth by manifesting Christian character in keeping with his confession. The servant was to make God as Savior look good in the real and present world.
2:11–15 The grace that saves believers (Titus 2:11) and instructs them (2:12) also gives them hope for the future (2:13). Grace as an instructor is seen throughout Scripture (Deut. 8:5; Prov. 1:2; 3:11–12 quoted in Heb. 12:4–7; Eph. 6:4; 2 Tim. 2:25; 3:16). The provision of salvation has been presented to all and is effective for all who believe. This is a universal provision (John 3:16; 2 Cor. 5:19), not a universal salvation. The “blessed hope” and the “glorious appearing” are one event (2:13)—the coming of the Lord Jesus for his church.
Paul’s combination of Old Testament truths in 2:14 relates Christ to cleansing (Ezek. 37:23) and redemption (Ps. 130:8; cf. Mark 10:45 and Exod. 19:5–6). The imperatives of Titus 2:15 are in the present tense, “encourage and rebuke.” Titus’s authority was in accord with God’s purpose in sending Christ.
Discussion & reflection question
Paul commands the “older” men and women to mentor younger men and women. This is something we should all do as adults no matter what age we are. Are you mentoring someone? If so, share your thoughts about it. If not, did this chapter convict you to do so?
http://www.biblegateway.com/passage/?search=Titus%202&version=NIV
2:1–2 This section details the elements that are necessary to sound teaching (2:1). Character and behavior are the object of the teaching (cf. 1 Tim. 1:5). In contrast with the conduct of the false teachers, Paul insisted that the gospel must be graced with a godly life. The command “teach what is in accordance with sound doctrine” (2:1) is continuous and could be rendered, Keep on teaching. The virtues of 2:2 are appropriate for all Christians but are especially important for older men who are naturally looked to as leaders in the church whether or not they hold office.
2:3–The older women are to be teachers of younger women, a task that mature Christian women are admirably suited for (2:3–5). The general character of godly women is stated first, then is followed by specific illustrations. Paul not only gave the mature Christian women the responsibility to teach, he also assigned a specific curriculum (2:4–5). In 2:5 the wife and mother has her primary sphere of responsibility in the home. Yet Proverbs 31:10–31 indicates that the home is not necessarily the limit of her sphere of activity.
2:6–8 Paul’s request that the conduct of the young men be exemplary was intended to quiet any criticism or attacks from outside the church (2:6–8). Paul emphasized the need, in the face of false teachers and others who desired to give Christianity a bad name, to be self-controlled (2:2, 5–6, 12).
2:9–10 For a note on slavery, see Ephesians 6:5–9. Paul insisted that even the lowest slave of the Roman social order could adorn God’s truth by manifesting Christian character in keeping with his confession. The servant was to make God as Savior look good in the real and present world.
2:11–15 The grace that saves believers (Titus 2:11) and instructs them (2:12) also gives them hope for the future (2:13). Grace as an instructor is seen throughout Scripture (Deut. 8:5; Prov. 1:2; 3:11–12 quoted in Heb. 12:4–7; Eph. 6:4; 2 Tim. 2:25; 3:16). The provision of salvation has been presented to all and is effective for all who believe. This is a universal provision (John 3:16; 2 Cor. 5:19), not a universal salvation. The “blessed hope” and the “glorious appearing” are one event (2:13)—the coming of the Lord Jesus for his church.
Paul’s combination of Old Testament truths in 2:14 relates Christ to cleansing (Ezek. 37:23) and redemption (Ps. 130:8; cf. Mark 10:45 and Exod. 19:5–6). The imperatives of Titus 2:15 are in the present tense, “encourage and rebuke.” Titus’s authority was in accord with God’s purpose in sending Christ.
Discussion & reflection question
Paul commands the “older” men and women to mentor younger men and women. This is something we should all do as adults no matter what age we are. Are you mentoring someone? If so, share your thoughts about it. If not, did this chapter convict you to do so?
Thursday, February 4, 2010
day 5
Read Titus 1
http://www.biblegateway.com/passage/?search=Titus+1&version=NIV
The recipient of this letter was Titus (1:4), one of Paul’s partners in ministry (1:5; cf. 2 Cor. 7:6; 8:16–18, 23; 12:18; Gal. 2:1, 3). Titus, a Greek Gentile, accompanied Paul and Barnabas to Jerusalem during the famine relief visit (Acts 11:29–30; Gal. 2:1). Evidently, Paul took him along as a test case for Gentile salvation apart from circumcision. The fact that Titus was not compelled to be circumcised confirmed the believer’s liberty and freedom from the law (Gal. 2:3).
Paul’s first visit to Crete was on his voyage to Rome (Acts 27:7–8). About four years after Paul’s release from his first Roman imprisonment Titus accompanied Paul to the island of Crete, where he was left to set the church in order and to appoint elders in every city (1:5). Titus later joined Paul in Rome for awhile. Second Timothy 4:10 speaks also of Titus having left Paul in Rome for a journey to Dalmatia. Eusebius (a.d. 339) indicated that Titus returned to Crete where he was made bishop and remained there until his old age. Paul apparently took the opportunity to visit Crete on his return voyage from Spain (a.d. 66). The immediate occasion for writing was that Titus was facing a difficult assignment (1:5) and Paul wanted to encourage him.
Paul’s letter to Titus was designed to establish the basic elements of church order and witness. It achieves this by emphasizing the need for purity in leadership and soundness in doctrine.
1:5–9 The island of Crete (156 miles long and between 7 and 35 miles wide) forms the southern boundary of the Aegean Sea. The center of the island is formed by a mountain chain rising to the height of 8,193 feet (Mount Ida, birthplace of Zeus) which is fringed by lower valleys along the coast. Jews from Crete were present at Pentecost (Acts 2:11) and may have carried the gospel message back to the island. The culture of these island people was strongly influenced by Cretan myth and legend.
Paul’s first visit to the island took place on his voyage to Rome as stated above (Acts 27:7–8). He had suggested to the captain of the ship that they spend the winter there. Since he probably had not had the opportunity to evangelize the island during his first visit, he took the opportunity to return to Crete sometime after being released from his first Roman imprisonment. This letter indicates that Paul and Titus had a successful ministry there.
Paul’s directive was twofold: set things in order and appoint irreproachable elders (1:6). Paul then set forth the qualifications for irreproachable elders (cf. 1 Tim. 3:1–7). The term “overseer” or elder (1:5–7) emphasizes the dignity and maturity required for the office. The determining factor for qualification stems from being God’s minister (1:7). The church leader had to be one who held fast to the word of God, promoting truth and refuting error. Pure character was a necessity for the people with the roles of teaching and correcting. Good character plus sound doctrine were necessary to enable a ministry of exhortation and correction.
1:10–12 The character traits described in 1:10–12 are opposite to the traits of a qualified leader. Here Paul gave the reason for Titus’s assignment and revealed the need to appoint qualified elders. There were false teachers among the Cretans. Paul used a strong expression, saying that these false teachers must be “silenced” (1:11). Paul cited the testimony of a Cretan poet and self-styled prophet, Epimenides (1:12; c. 600 b.c.). According to tradition, Epimenides slept for fifty years and then became a prophet. He possessed great knowledge of medicine and natural history. His statement concerning the Cretans was apparently very accurate.
1:13–16 The command “rebuke them sharply” (1:13) is a present imperative and could be rendered: “keep on rebuking them sharply.” This severe rebuke matches a correspondingly severe problem. Such a rebuke was designed to bring conviction. It had to be sharp but was designed to be restorative, not vindictive. For “Jewish myths” (1:14). The concept of purity (1:15) was brought up to contrast the false way of purity that was represented in the “commands” of 1:14. True purity in Christ does not come from obedience to the law or Jewish myths.
Titus 1:16 expresses the major theme of Titus: A believer’s character and conduct must be consistent with his confession. This is the basic message of the epistle of James: faith without works is a fallacy.
Discussion & reflection question
Paul tells Titus that there are believers that don’t walk the talk. Do you know believers that don’t walk the talk? How should we respond to them?
http://www.biblegateway.com/passage/?search=Titus+1&version=NIV
The recipient of this letter was Titus (1:4), one of Paul’s partners in ministry (1:5; cf. 2 Cor. 7:6; 8:16–18, 23; 12:18; Gal. 2:1, 3). Titus, a Greek Gentile, accompanied Paul and Barnabas to Jerusalem during the famine relief visit (Acts 11:29–30; Gal. 2:1). Evidently, Paul took him along as a test case for Gentile salvation apart from circumcision. The fact that Titus was not compelled to be circumcised confirmed the believer’s liberty and freedom from the law (Gal. 2:3).
Paul’s first visit to Crete was on his voyage to Rome (Acts 27:7–8). About four years after Paul’s release from his first Roman imprisonment Titus accompanied Paul to the island of Crete, where he was left to set the church in order and to appoint elders in every city (1:5). Titus later joined Paul in Rome for awhile. Second Timothy 4:10 speaks also of Titus having left Paul in Rome for a journey to Dalmatia. Eusebius (a.d. 339) indicated that Titus returned to Crete where he was made bishop and remained there until his old age. Paul apparently took the opportunity to visit Crete on his return voyage from Spain (a.d. 66). The immediate occasion for writing was that Titus was facing a difficult assignment (1:5) and Paul wanted to encourage him.
Paul’s letter to Titus was designed to establish the basic elements of church order and witness. It achieves this by emphasizing the need for purity in leadership and soundness in doctrine.
1:5–9 The island of Crete (156 miles long and between 7 and 35 miles wide) forms the southern boundary of the Aegean Sea. The center of the island is formed by a mountain chain rising to the height of 8,193 feet (Mount Ida, birthplace of Zeus) which is fringed by lower valleys along the coast. Jews from Crete were present at Pentecost (Acts 2:11) and may have carried the gospel message back to the island. The culture of these island people was strongly influenced by Cretan myth and legend.
Paul’s first visit to the island took place on his voyage to Rome as stated above (Acts 27:7–8). He had suggested to the captain of the ship that they spend the winter there. Since he probably had not had the opportunity to evangelize the island during his first visit, he took the opportunity to return to Crete sometime after being released from his first Roman imprisonment. This letter indicates that Paul and Titus had a successful ministry there.
Paul’s directive was twofold: set things in order and appoint irreproachable elders (1:6). Paul then set forth the qualifications for irreproachable elders (cf. 1 Tim. 3:1–7). The term “overseer” or elder (1:5–7) emphasizes the dignity and maturity required for the office. The determining factor for qualification stems from being God’s minister (1:7). The church leader had to be one who held fast to the word of God, promoting truth and refuting error. Pure character was a necessity for the people with the roles of teaching and correcting. Good character plus sound doctrine were necessary to enable a ministry of exhortation and correction.
1:10–12 The character traits described in 1:10–12 are opposite to the traits of a qualified leader. Here Paul gave the reason for Titus’s assignment and revealed the need to appoint qualified elders. There were false teachers among the Cretans. Paul used a strong expression, saying that these false teachers must be “silenced” (1:11). Paul cited the testimony of a Cretan poet and self-styled prophet, Epimenides (1:12; c. 600 b.c.). According to tradition, Epimenides slept for fifty years and then became a prophet. He possessed great knowledge of medicine and natural history. His statement concerning the Cretans was apparently very accurate.
1:13–16 The command “rebuke them sharply” (1:13) is a present imperative and could be rendered: “keep on rebuking them sharply.” This severe rebuke matches a correspondingly severe problem. Such a rebuke was designed to bring conviction. It had to be sharp but was designed to be restorative, not vindictive. For “Jewish myths” (1:14). The concept of purity (1:15) was brought up to contrast the false way of purity that was represented in the “commands” of 1:14. True purity in Christ does not come from obedience to the law or Jewish myths.
Titus 1:16 expresses the major theme of Titus: A believer’s character and conduct must be consistent with his confession. This is the basic message of the epistle of James: faith without works is a fallacy.
Discussion & reflection question
Paul tells Titus that there are believers that don’t walk the talk. Do you know believers that don’t walk the talk? How should we respond to them?
Wednesday, February 3, 2010
day 4
Read chapter 6
http://www.biblegateway.com/passage/?search=1%20Timothy+6&version=NIV
6:1–2 Slaves were to show respect to their masters for the sake of Christ’s name. Slaves with Christian masters were to show respect for their masters even though they were also brothers in Christ. Slavery was an accepted social and economic institution during the biblical period. Rather than seeking to abolish the institution, Paul sought to improve the situation by giving directives to servants and masters (cf. 1 Cor. 7:21; Eph. 6:5–9; Col. 3:22–4:1; Titus 2:9–10).
6:3–10 Materialism was the motivation for the false teachers’ ministries (6:3–5). False teachers (6:3) are those not in agreement with the teachings of Jesus and that teach things that do not lead to godliness (Gal. 1:6–7). The results of refusing the path of contentment are given in 6:9–10. In contrast to the materialistic motives of the false teachers, Paul pointed out that godly Christian living does result in gain, both material and spiritual (Ps. 34:10; Phil. 4:19). The key is the development of contentment (6:6)—an inner satisfaction no matter what the situation God has ordained (Phil. 4:11–12). The focus of contentment is on God’s gifts. People are born and die with nothing, except the life God has given. Anything else a person might add is temporary or optional and should not affect contentment with God’s gifts. The “love of money,” not money itself, is the root of all sorts of evil (6:10).
6:11–16 The flight from materialism is achieved by pursuing godly character traits. The person consumed with seeking righteousness will not have time to be consumed by materialism. Paul’s words in 6:12 are taken from the athletic arena. Timothy was challenged to fight on in the arena entered by all who become Christians. He was to grasp life as opposed to wandering from it (6:10). See also 1:6, 19 for a similar concept. For Jesus’ confession before Pontius Pilate (6:13), see Matthew 27:11; Mark 15:2; Luke 23:2–3; and John 18:36–37. Paul linked a good life to the good confession of Christ. The unseen God (6:16) was the center of Paul’s life. God alone possesses immortality by his divine nature, and believers inherit it by their new birth. This grasp of eternal life is the foundation for purity in leadership and community life.
6:17–19 The wealthy have special challenges in the area of pride and contentment. They are to see their wealth as given by God, not by their own abilities. The purpose for their wealth is to enjoy by giving, not to covet or hoard. If the rich are free to give (6:18), they will be able to take hold of true riches (6:19). The material goods of this life are a mere shadow of the eternal reality to come.
6:20–21 Paul repeated his charge to guard the truth in true knowledge. Paul’s final admonition to “godless chatter” (6:20) reminded the readers of the central problem of the letter (cf. 1:3–4; 4:1–3, 7; 6:3–5).
Discussion and Reflection question
I do love this chapter in 1 Timothy. So much of this chapter speaks to me in so many ways, but what stands out to me is that Paul warns us about being wealthy and being rich. What is he trying to REALLY tell us?
http://www.biblegateway.com/passage/?search=1%20Timothy+6&version=NIV
6:1–2 Slaves were to show respect to their masters for the sake of Christ’s name. Slaves with Christian masters were to show respect for their masters even though they were also brothers in Christ. Slavery was an accepted social and economic institution during the biblical period. Rather than seeking to abolish the institution, Paul sought to improve the situation by giving directives to servants and masters (cf. 1 Cor. 7:21; Eph. 6:5–9; Col. 3:22–4:1; Titus 2:9–10).
6:3–10 Materialism was the motivation for the false teachers’ ministries (6:3–5). False teachers (6:3) are those not in agreement with the teachings of Jesus and that teach things that do not lead to godliness (Gal. 1:6–7). The results of refusing the path of contentment are given in 6:9–10. In contrast to the materialistic motives of the false teachers, Paul pointed out that godly Christian living does result in gain, both material and spiritual (Ps. 34:10; Phil. 4:19). The key is the development of contentment (6:6)—an inner satisfaction no matter what the situation God has ordained (Phil. 4:11–12). The focus of contentment is on God’s gifts. People are born and die with nothing, except the life God has given. Anything else a person might add is temporary or optional and should not affect contentment with God’s gifts. The “love of money,” not money itself, is the root of all sorts of evil (6:10).
6:11–16 The flight from materialism is achieved by pursuing godly character traits. The person consumed with seeking righteousness will not have time to be consumed by materialism. Paul’s words in 6:12 are taken from the athletic arena. Timothy was challenged to fight on in the arena entered by all who become Christians. He was to grasp life as opposed to wandering from it (6:10). See also 1:6, 19 for a similar concept. For Jesus’ confession before Pontius Pilate (6:13), see Matthew 27:11; Mark 15:2; Luke 23:2–3; and John 18:36–37. Paul linked a good life to the good confession of Christ. The unseen God (6:16) was the center of Paul’s life. God alone possesses immortality by his divine nature, and believers inherit it by their new birth. This grasp of eternal life is the foundation for purity in leadership and community life.
6:17–19 The wealthy have special challenges in the area of pride and contentment. They are to see their wealth as given by God, not by their own abilities. The purpose for their wealth is to enjoy by giving, not to covet or hoard. If the rich are free to give (6:18), they will be able to take hold of true riches (6:19). The material goods of this life are a mere shadow of the eternal reality to come.
6:20–21 Paul repeated his charge to guard the truth in true knowledge. Paul’s final admonition to “godless chatter” (6:20) reminded the readers of the central problem of the letter (cf. 1:3–4; 4:1–3, 7; 6:3–5).
Discussion and Reflection question
I do love this chapter in 1 Timothy. So much of this chapter speaks to me in so many ways, but what stands out to me is that Paul warns us about being wealthy and being rich. What is he trying to REALLY tell us?
Tuesday, February 2, 2010
day 3
Read 1 Timothy 5
http://www.biblegateway.com/passage/?search=1%20Timothy+5&version=NIV
5:1–2 This section teaches how to view members of the congregation while trying to move them on to maturity. The family perspective is based on God’s desire to save all people. Dealing with people in the body of Christ is a practical extension of what it means to be thinking like God. The section covers honor for widows (5:3–16), leaders (5:17–25), and masters (6:1–2). The key throughout the chapter is respect, and Paul encouraged Timothy to show respect appropriately to each group of people in the church (5:3, 17; 6:1). Timothy is to continue appealing to the older men rather than issuing sharp rebukes.
5:3–16 Believers have an obligation to care for widows in the church. This is first a family responsibility (5:4, 8, 16) but becomes a church responsibility when there is no family available (5:16). Not all widows were qualified to receive financial support from the church. Those who did qualify took a “pledge” (5:12) and were placed on a “list” (5:9). These widows were apparently prayer warriors who committed themselves to serving the church. The age qualification would mean that there would be no chance for remarriage (5:9; cf. 5:14). The phrase “devoting herself to all kinds of good deeds” (5:10) is a reference for sacrificial service to others (cf. John 13:1–17). On the phrase “faithful to her husband” (5:9), see the male counterpart in 3:2. Some young widows had already allowed Satan to lead them into sin (5:15). The final case (5:16) is a woman, probably a widow herself, with dependent widows.
5:17–21 The use of the words “recognition” (5:3) and “respect” (6:1) show that “double honor” (5:17) refers to possibly high esteem, not money (Matt. 10:10; 1 Cor. 9:1–14). “Elders” (5:17; cf. 3:1) have the responsibility of superintending the affairs of the church. The quotations of 5:18 are taken from Deuteronomy 25:4 and the words of Christ in Luke 10:7 and Matthew 10:10.
Honor must also relate to a leader’s reputation (5:19–21). Although high standards had been set for elders (3:1–7), Paul knew that their office would not make them immune to sin. Here Paul applied the principles of church discipline (Matt. 18:15–18) to the case of a sinning elder. Discipline of leadership must be founded on fact, not rumor. The requirement for several witnesses was a Mosaic command (Deut. 17:6; cf. Matt. 18:16; 2 Cor. 13:1). The purpose of the public rebuke was to give a warning (5:20). It is debated whether the public rebuke (a reproof that brings conviction) applied only to the elder who continued in sin or to any elder who sinned on a particular occasion. The purpose “that others [of the elders] will have a proper fear of God” may favor the latter viewpoint.
No partiality was to be shown to certain elders of the church (5:21). This relates to allowing accusations to be received for some and not others, publicly rebuking some and not others, laying hands on some and not others.
5:22–25 The section of 5:22–25 concerns freedom from sin and care in ordination. Timothy was careful to avoid any appearance of evil and totally abstained from alcoholic beverages at the expense of his personal health (5:23). Paul explained that keeping himself free from sin (5:22) did not necessitate his abstaining from a medicinal use of wine (cf. Prov. 31:6–7; Luke 10:34).
Paul warned against the hasty appointment of an elder to office (5:24–25). While many have understood Paul to be forbidding a hasty ordination, the context seems to suggest that the concern was over a hasty restoration of a leader to his former position after discipline. The principle of caution would apply in both situations. The key idea here was that an elder is known by his fruits. While some men’s character immediately disqualifies them from the office, the character of others will be revealed only with the passing of time. Both the good (5:24) and the bad (5:25) will ultimately be apparent. The judgment of 5:24 concerns the evaluation of a person’s qualifications for leadership, not necessarily the final judgment of God.
Discussion & Reflection question
Think about the care of older persons today with that of Paul’s teaching in chapter 5? How are we doing today compared to then? Where can we/ you improve?
http://www.biblegateway.com/passage/?search=1%20Timothy+5&version=NIV
5:1–2 This section teaches how to view members of the congregation while trying to move them on to maturity. The family perspective is based on God’s desire to save all people. Dealing with people in the body of Christ is a practical extension of what it means to be thinking like God. The section covers honor for widows (5:3–16), leaders (5:17–25), and masters (6:1–2). The key throughout the chapter is respect, and Paul encouraged Timothy to show respect appropriately to each group of people in the church (5:3, 17; 6:1). Timothy is to continue appealing to the older men rather than issuing sharp rebukes.
5:3–16 Believers have an obligation to care for widows in the church. This is first a family responsibility (5:4, 8, 16) but becomes a church responsibility when there is no family available (5:16). Not all widows were qualified to receive financial support from the church. Those who did qualify took a “pledge” (5:12) and were placed on a “list” (5:9). These widows were apparently prayer warriors who committed themselves to serving the church. The age qualification would mean that there would be no chance for remarriage (5:9; cf. 5:14). The phrase “devoting herself to all kinds of good deeds” (5:10) is a reference for sacrificial service to others (cf. John 13:1–17). On the phrase “faithful to her husband” (5:9), see the male counterpart in 3:2. Some young widows had already allowed Satan to lead them into sin (5:15). The final case (5:16) is a woman, probably a widow herself, with dependent widows.
5:17–21 The use of the words “recognition” (5:3) and “respect” (6:1) show that “double honor” (5:17) refers to possibly high esteem, not money (Matt. 10:10; 1 Cor. 9:1–14). “Elders” (5:17; cf. 3:1) have the responsibility of superintending the affairs of the church. The quotations of 5:18 are taken from Deuteronomy 25:4 and the words of Christ in Luke 10:7 and Matthew 10:10.
Honor must also relate to a leader’s reputation (5:19–21). Although high standards had been set for elders (3:1–7), Paul knew that their office would not make them immune to sin. Here Paul applied the principles of church discipline (Matt. 18:15–18) to the case of a sinning elder. Discipline of leadership must be founded on fact, not rumor. The requirement for several witnesses was a Mosaic command (Deut. 17:6; cf. Matt. 18:16; 2 Cor. 13:1). The purpose of the public rebuke was to give a warning (5:20). It is debated whether the public rebuke (a reproof that brings conviction) applied only to the elder who continued in sin or to any elder who sinned on a particular occasion. The purpose “that others [of the elders] will have a proper fear of God” may favor the latter viewpoint.
No partiality was to be shown to certain elders of the church (5:21). This relates to allowing accusations to be received for some and not others, publicly rebuking some and not others, laying hands on some and not others.
5:22–25 The section of 5:22–25 concerns freedom from sin and care in ordination. Timothy was careful to avoid any appearance of evil and totally abstained from alcoholic beverages at the expense of his personal health (5:23). Paul explained that keeping himself free from sin (5:22) did not necessitate his abstaining from a medicinal use of wine (cf. Prov. 31:6–7; Luke 10:34).
Paul warned against the hasty appointment of an elder to office (5:24–25). While many have understood Paul to be forbidding a hasty ordination, the context seems to suggest that the concern was over a hasty restoration of a leader to his former position after discipline. The principle of caution would apply in both situations. The key idea here was that an elder is known by his fruits. While some men’s character immediately disqualifies them from the office, the character of others will be revealed only with the passing of time. Both the good (5:24) and the bad (5:25) will ultimately be apparent. The judgment of 5:24 concerns the evaluation of a person’s qualifications for leadership, not necessarily the final judgment of God.
Discussion & Reflection question
Think about the care of older persons today with that of Paul’s teaching in chapter 5? How are we doing today compared to then? Where can we/ you improve?
Monday, February 1, 2010
day 2
Read 1 Timothy 4
http://www.biblegateway.com/passage/?search=1%20Timothy+4&version=NIV
4:1–5 Paul set forth instructions for dealing with false teachers. God has a certain intention for those who believe and know the truth: the enjoyment of creation. But false leaders have rejected what God called good, his creation (Gen. 1–3 is still on Paul’s mind). These teachers are liars and hypocrites. The later times (4:1) is a term equivalent to “the last days” (2 Tim. 3:1; Heb. 1:2; James 5:3; 2 Pet. 3:3) and refers to the latter days of the present age, the age of promise, which anticipates the age to come, the age of fulfillment. The false teachers’ consciences were dead so that they had lost sensitivity to moral issues (4:2). The practices of celibacy and fasting are not meritorious in themselves; in fact, their practice may imply unbelief in the complete and free salvation God does provide (4:3). Paul’s words, along with Acts 10:15 and Mark 7:19, demonstrate that the Jewish distinctions in food (Lev. 11) are no longer valid (4:4).
4:6–16 Paul explained the nature of beneficial discipline. Timothy was to feed on the word of God. He was to be constantly nourished in and trained by its teachings (4:6). “Godless myths and old wives’ tales” (4:7) refer to the Jewish myths mentioned in 1:4. Satan loves to get believers sidetracked to speculations on religious trivia. The phrase “train yourself” (4:7) comes from the Greek verb from which the English word “gymnasium” is derived. Like the disciplined athlete, the Christian is to pursue the development of his spiritual life. This is a continued corrective to the severity of 4:3. Profitable teaching, not fables, is needed.
First Timothy 4:9–10 refers back to 2:3–4. Timothy was to strive for the maturity that counts (4:11–16). The verbs in 4:11 encourage Timothy to keep on prescribing and teaching these things. Paul kept going back to the basics. Modeling is an essential component to education (4:12). Paul listed five areas in which Timothy should serve as an example. Timothy’s young age was not of ultimate importance. All three terms of 4:13 describe an area of public ministry: “reading” Scripture in worship services, “preaching” people to respond, and “teaching”—formal instruction based on the word of God.
In 4:14 it is debated whether Paul was referring to Timothy’s spiritual gift or his spiritual office. Spiritual gifts are divine enablement’s for service in the body of Christ. The laying on of the elders’ hands, an act of identification (Acts 13:3), accompanied Timothy’s prophetic training. The result of Timothy’s training and “gift” was a transparent character (4:15–16). “Save” (4:16) refers to deliverance from the reigning power and influence of sin, the present aspect of salvation (also referred to as sanctification).
Discussion & Reflection question
Paul tells Timothy not to “neglect his gift.” One, do you know what your gifts are and two are you using them or neglecting them?
http://www.biblegateway.com/passage/?search=1%20Timothy+4&version=NIV
4:1–5 Paul set forth instructions for dealing with false teachers. God has a certain intention for those who believe and know the truth: the enjoyment of creation. But false leaders have rejected what God called good, his creation (Gen. 1–3 is still on Paul’s mind). These teachers are liars and hypocrites. The later times (4:1) is a term equivalent to “the last days” (2 Tim. 3:1; Heb. 1:2; James 5:3; 2 Pet. 3:3) and refers to the latter days of the present age, the age of promise, which anticipates the age to come, the age of fulfillment. The false teachers’ consciences were dead so that they had lost sensitivity to moral issues (4:2). The practices of celibacy and fasting are not meritorious in themselves; in fact, their practice may imply unbelief in the complete and free salvation God does provide (4:3). Paul’s words, along with Acts 10:15 and Mark 7:19, demonstrate that the Jewish distinctions in food (Lev. 11) are no longer valid (4:4).
4:6–16 Paul explained the nature of beneficial discipline. Timothy was to feed on the word of God. He was to be constantly nourished in and trained by its teachings (4:6). “Godless myths and old wives’ tales” (4:7) refer to the Jewish myths mentioned in 1:4. Satan loves to get believers sidetracked to speculations on religious trivia. The phrase “train yourself” (4:7) comes from the Greek verb from which the English word “gymnasium” is derived. Like the disciplined athlete, the Christian is to pursue the development of his spiritual life. This is a continued corrective to the severity of 4:3. Profitable teaching, not fables, is needed.
First Timothy 4:9–10 refers back to 2:3–4. Timothy was to strive for the maturity that counts (4:11–16). The verbs in 4:11 encourage Timothy to keep on prescribing and teaching these things. Paul kept going back to the basics. Modeling is an essential component to education (4:12). Paul listed five areas in which Timothy should serve as an example. Timothy’s young age was not of ultimate importance. All three terms of 4:13 describe an area of public ministry: “reading” Scripture in worship services, “preaching” people to respond, and “teaching”—formal instruction based on the word of God.
In 4:14 it is debated whether Paul was referring to Timothy’s spiritual gift or his spiritual office. Spiritual gifts are divine enablement’s for service in the body of Christ. The laying on of the elders’ hands, an act of identification (Acts 13:3), accompanied Timothy’s prophetic training. The result of Timothy’s training and “gift” was a transparent character (4:15–16). “Save” (4:16) refers to deliverance from the reigning power and influence of sin, the present aspect of salvation (also referred to as sanctification).
Discussion & Reflection question
Paul tells Timothy not to “neglect his gift.” One, do you know what your gifts are and two are you using them or neglecting them?
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