Milo

NOVEMBER 20

Reading 324

LIFE TOGETHER 1 Timothy 4–5

“I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism” (1 Tim. 5:21).What we do for God, we do to others.

Overview

Paul warned Timothy again against false teachers (4:1–8), and exhorted him to minister confidently (vv. 9–16). He stated general principles for relating to others (5:1–2), and gave specific advice concerning widows (vv. 3–16), elders (vv. 17–20), and other matters (vv. 21–25).

Understanding the Text

“Things taught by demons” 1 Tim. 4:1–5.

Paul described one of Satan’s most persistent avenues of attack on Christians. He illustrated two forms—an appeal to asceticism that rejects marriage, or forbids eating “certain foods.” Underlying such regulations is the notion that the Christian life is advanced by some legalistic discipline. In fact, the Christian life is to be lived as an expression of personal relationship with Jesus: a relationship that rests on faith, and is expressed by a faith response to His Spirit’s promptings. Anything less is a doctrine of demons. “Train yourselves to be godly” 1 Tim. 4:6–8. Rejection of demon-inspired demands for rigid self-discipline does not mean that the Christian is to live an undisciplined life. Paul drew a sports analogy: people work out to develop themselves physically. Christians are to “work out” to develop spiritually. What is the difference between this and the devil’s counterfeits? We “work out” at being godly. A weight lifter develops his ability to lift weights by lifting them. A Christian develops his ability to live a godly life by making godly choices. What you eat, and whether or not you abstain from marriage, have nothing to do with godliness, and so discipline in these areas is irrelevant to spiritual growth. If you want to grow spiritually, concentrate on those acts which show your love for God and for others. “And especially of those who believe” 1 Tim. 4:9–10. Jesus has offered Himself as Saviour to all men. But He in fact saves only those who respond to His offer and believe. Again we’re reminded of the freedom we have to share salvation with others. Christ did die for all. Not one person has been excluded by God. The only one who can keep a person out of heaven—is the person himself! “Because you are young” 1 Tim. 4:11–14. In the ancient world, age was respected and equated with wisdom. The older individual was thought to have gained insight with his years. Thus it was sometimes difficult for Timothy, who lacked the wrinkles and white hair associated with authority, to assert himself. Every society has such cues. In our culture, the tall person tends to get ahead more rapidly than the short one. The person with that magic piece of paper, the “college degree,” gets the promotion, while the high school graduate who may be better qualified gets passed over. And the woman who holds down a responsible job is almost sure to be paid less than a man in the same position. What Paul was saying was, don’t let society’s expectations cramp your style as a Christian. Look confident, act confident, be confident! Spiritual significance does not depend on one’s height, education, or sex. If you want to be used by God, “set an example for the believers in speech, in life, in love, in faith and in purity.” Anyone who sets such an example will be used mightily by the Lord. “Watch your life and doctrine” 1 Tim. 4:15–16. Again we see twin themes that Paul linked in the Pastoral Epistles (cf. 1 Tim. 1:5; 2 Tim. 1:13; 3:10; Titus 2) as in his other letters (cf. Phil. 4:9). Doctrine is to find expression in life, and life is to be conformed to doctrine. Christian faith and life are woven so tightly together that neither can stand alone. But what did Paul mean when he told Timothy that if he “persevere[s]” in Christian doctrine and life he will “save both yourself and your hearers”? Most likely Paul was thinking of “present tense” salvation. We were saved from the guilt of sin when we believed, we will be saved from the very presence of sin when Jesus returns. And, until then, we are being saved from the grip of sin on our lives. If you want to free yourself from sin’s grip—and be influential in the salvation of others—persevere in Christian life and doctrine. “Father . . . brothers . . . mothers . . . sisters” 1 Tim. 5:1–2. Here as in 1 Thessalonians 2, Paul resorted to the image of the family to describe relationships in the church. But here there is a special emphasis: Paul was telling Timothy, a young leader, how to relate to those for whom he was responsible. Earlier Paul told Timothy to “command and teach” truths Paul had just outlined. Here he helps us see that “command” in the Christian context is not the “demand” of the secular world. The authority behind the command comes from God. The Christian leader does not seek a relationship “over” others—but a relationship of intimacy among them. How clearly this comes through in Paul’s guidelines. The leader treats older men with the respect due their own fathers, and older women with the respect due their mothers. The younger men are treated as brothers, and the younger women as sisters. Respect and affection shape the attitude of the Christian leader toward others, and there is no hint of domination over them. You and I, whether leaders or not, need to nurture just such relationships with other believers. Respect and affection create the context in which we can have a beneficial impact on each other’s lives. “Those widows who are really in need” 1 Tim. 5:3–16.While the early church showed a consistent concern for needy members (cf. also Acts 6:1–6), it also showed a great respect for them. Christian widows were not just pensioned off. They were organized for ministry! “Charity” can be so demeaning. And, whatever else it may have done, the early church was not into demeaning anyone. Instead all were expected to participate as they were able in enriching the life of the body of Christ (see DEVOTIONAL). “Do not muzzle the ox” 1 Tim. 5:17–20. Paul warned against taking advantage of leaders in two distinct ways. First, those in full-time ministry deserve to be supported financially—and not grudgingly so. And second, unsubstantiated rumors and accusations against leaders are to be ignored. Leaders are particularly vulnerable to rumor and to false accusation. Paul’s next saying, “Those who sin are to be rebuked publicly,” has a double reference. A leader who sins must not be allowed to hide behind his or her position. And a person who brings a false accusation must also be publicly rebuked. Only by such absolute fairness can the purity of the church be maintained. “The sins of some men are obvious” 1 Tim. 5:22–25. It’s a big mistake to quickly set up a new convert, or a newcomer to the local congregation, as a leader. Paul made the reason very clear. Some folk’s sins are obvious, but the sins of others “trail behind them.” We don’t recognize their flaws until they’ve been around awhile. In the same way, the good deeds of some are obvious—but many outstanding qualities of others are only recognized after long acquaintance. Paul’s principle can be applied in any relationship where some sort of commitment is involved. For instance, don’t go into partnership with someone you don’t know very well. And, don’t get married in a hurry. The flaws in that guy or gal who looks so good now may trail so far after him it will take time for them to catch up. And given time, you may find that some pleasant but unspectacular person has just the qualities you want in a spouse.

DEVOTIONAL

Retire—or Inspire?(1 Tim. 5:3–16)

It’s fascinating to read between the lines of Paul’s instructions to Timothy about widows. Several things are obvious. The early church cared about its widows and, if there were no family to help them, it made sure they had food and lodging. It’s also clear that widows were valued members of the congregation. They didn’t just fold Sunday bulletins, or fill Communion cups. They were kept busy and active and, according to the Letter to Titus, were involved in training “the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the Word of God” (Titus 2:4–5). Reading between the lines, we sense that the first-century widows Paul commended had reached a third stage in their Christian experience, and had made a definite choice. The first stage was that of new convert and learner of the faith. The second stage, represented in 1 Timothy 5:9–10, was that of personal maturity: the commended widow “has been faithful to her husband, and is well known for good deeds, such as bringing up children, showing hospitality, washing the feet of the saints, helping those in trouble and devoting herself to all kinds of good deeds.” And, now that her family was gone, and her personal responsibilities had been fulfilled, she had reached the third stage. She was ready to become a servant and trainer of the next generation of Christian adults. Out of her rich fund of personal experience with Christ, she shared now with others. Paul suggested that this was not her only choice. Some widows “live for pleasure.” These women thought, as many do today, that they’ve done their share. They taught Sunday School, led the circles, and served on the committees. Now they choose to start looking out for number one, and looking for personal pleasure. They’ve earned a rest—and they are going to take it. As a church, we today fail to use the vast resource of wisdom and maturity that exists in Christian brothers and sisters who have retired. We tend to put them in an old folks class, send them on bus trips, and make sure they have an activity day together once a week or so. We so seldom realize these are third-stage Christians—Christians with vital gifts to give other believers. But then too, all too many retirees look at the 60s and 70s as a time to sit back, or travel, or just relax after years of carrying too much of the load. I suspect that only when we show that we value the retired Christian will most retirees realize that their later years may be the most spiritually significant years of all.

Personal Application

Retire—to inspiring others to live more committed lives.

Quotable

“What great things some men have done in the later years of their life. Michelangelo painted the ceiling of the Sistine Chapel lying on his back on a scaffold when almost 90; Paderewski at 79 played the piano superbly; at 88 John Wesley preached every day; Tennyson, when 88, wrote ‘Crossing the Bar.’ Booth Tarkington wrote sixteen novels after 60, some of them when he was almost totally blind.”—Walter B. Knight

NOVEMBER 19

Reading 323

GOD’S HOUSEHOLD 1 Timothy 2–3

“I am writing you these instructions so that . . . you will know how people ought to conduct themselves in God’s household, which is the church of the living God” (1 Tim. 3:14–15).The Christian community as well as the individual Christian represents Jesus to the world.

Overview

Christians are to pray for rulers and peace (2:1–8). Women are to be adorned with good deeds (vv. 9–10), but are not to exerise authority in the church (vv. 11–15). Overseers and deacons must be of exemplary reputation (3:1–13). All are to conduct themselves wisely in the church of Jesus Christ (vv. 14–16).

Understanding the Text

“Requests, prayers, intercession and thanksgiving” 1 Tim. 2:1–4. Paul wanted us to make no mistake, so he piled up synonyms. We Christians have a vital stake in what happens in our society, and we can influence rulers through prayer. “Quiet lives” 1 Tim. 2:1–4. We pray for peace, that others may find peace in Christ. This is the reason Paul advanced for offering prayers for secular rulers. Someone said, “There are no atheists in foxholes.” The idea is that intense danger forces people to turn to God. This may be true, but “deathbed conversions” are notorious for their brevity. When the danger is past, all too often God is forgotten. The most effective evangelism is supported by the evidence of “quiet lives” lived “in all godliness and holiness.” The most powerful aid to the Gospel is not sudden fear created by danger, but a growing hunger for the peace and goodness observed in the lives of ordinary Christians. “God our Saviour, who wants all men to be saved” 1 Tim. 2:3–4. This is an important verse if you’ve prayed for unsaved loved ones, and been discouraged by their lack of response. We know from Scripture that not everyone will be saved. But we also know that God wants—in the sense of desires—all to come to know Christ. This means that when you pray for any individual’s salvation, you can have great confidence. What you are praying for is definitely in harmony with God’s wishes and desires. It’s different if you pray for success in robbing a bank, or even that you win the latest Publishers’ Clearing House contest. You know that robbing a bank is against God’s will, and you have no basis to suppose the Lord wants to drop several hundred thousand dollars a year in your lap. But when it comes to praying for a loved one’s salvation, you’re on solid ground! That’s something God wants too. “One God and one Mediator between God and men” 1 Tim. 2:5–7. A mediator, a mesites in Greek, is someone who steps in between two persons, to make or to restore peace and friendship. Paul reminds us that only Jesus can possibly fulfill this role. A good image of a mediator is found in the great bridge that ties the state of Michigan together. One side is anchored in the Lower Peninsula, and the other is anchored in the Upper. We can cross from one to the other only because the gap between them has been thus bridged. Jesus, being fully God, has an anchor in heaven, and being truly man, has an anchor in humanity. He is the one and only Person able to bridge the gap between us and God: the one and only Saviour able to carry us from one side to the other. “Appropriate for women who profess to worship God” 1 Tim. 2:9–10. I’ve known some women who have taken this passage as a condemnation of makeup, and so have struggled to look as severe and plain as possible. That was not Paul’s point. His point was that Christian women should not rely on an artifice that is able only to decorate the outside—and that when overdone marks them as superficial. What makes a woman really beautiful is a love and goodness that glows within, and is revealed in good deeds rather than strings of pearls. Women should feel free to make themselves look attractive. But they should spend more time on beautifying the inner person than on decorating the outside. “To teach or to have authority over a man” 1 Tim. 2:11–14. This is one of the most controversial passages in the New Testament, primarily because we are not sure exactly what it means—but quote it anyway to “keep women in their place.” There certainly is a place for women in active church ministry. Paul spoke approvingly of women praying and prophesying in church (1 Cor. 11:5). He praised the mother and grandmother who trained Timothy (2 Tim. 1:5; 3:15). And Paul outlined specific teaching responsibilities for older women in his Letter to Titus (2:3–4). What seems to be involved here is “authoritative teaching”—that is, an authoritative statement by church leaders concerning Christian truth or lifestyle. In some traditions this is understood to mean that women, welcome in every other role, are not to serve as “elders” or members of the “board” responsible for spiritual oversight of the church. I know this understanding upsets some. But perhaps it shouldn’t. After all, most men are excluded from this particular church leadership role too! And serving as an elder is only one of many, many opportunities to minister within and beyond the walls of the local church. Perhaps each of us ought to focus on the things we can do, and do them to the glory of God, rather than resent being excluded from things we cannot do. Resentment can only deepen our hurt, while serving others in any way can bring us joy—and glorify our Lord. “Full submission” 1 Tim. 2:11. Vine suggests that “the injunction is not directed toward a surrender of mind and conscience, or the abandonment of the duty of private judgment; the phrase ‘with all subjection’ is a warning against usurpation of authority” (Vine’s Expository Dictionary).Those who twist verses like 11–12 to suggest women are inferior, or to demand subservience, violate the spirit of God’s Word, as well as do violence to sound interpretation. “Women will be kept safe through childbirth” 1 Tim. 2:15. This puzzling verse has spawned a variety of interpretations. Some think “childbirth” refers to the birth of Jesus. Some connect the verse to Genesis 3:15, and the promise of a Seed who will crush Satan and bring mankind salvation. Others see the verse as a continuation of Paul’s discussion of women’s roles. Women will find physical health and spiritual fulfillment through accepting the mother role, viewed by society as proper for women. Here “saved” is not the theological deliverance of the soul, but the very practical release of the woman from a felt need to deny her sex in search of a more “significant” role in life or in the church. You and I have no need to deny our sex, our race, our heritage, or characterizing marks, to be significant as a Christian. We can find fulfillment in serving Christ where, and as, we are. “On being an overseer” 1 Tim. 3:1–7. The traditional translation of episcopos is “bishop.” The word seems to be used interchangeably with presbuteros, “elder” (cf. Titus 1:6–7). The fact that there were several bishop/elders in first-century churches (cf. Acts 20:17) makes it clear that the title meant something different then than it means in contemporary denominations. Our best understanding is that bishop/elders were responsible for the spiritual oversight of local churches, or perhaps of several house-churches. Their mission was to teach both sound doctrine and a holy lifestyle, and to equip believers for active participation in ministry. One who “sets his heart on” being an overseer surely “desires a noble task.” But church leadership is a heavy responsibility, not an honorary office to be listed on one’s résumé. Christian leaders sacrifice to serve. “Deacons, likewise” 1 Tim. 3:8–16. While the specific role of first-century deacons is also a mystery, it’s clear from these verses that anyone officially representing a local Christian congregation must have an exemplary life. How fascinating that, while Paul did not define the duties of any church leaders, he was more than careful in describing their character! We may call our leaders by any name we wish, and assign any duties to them. These things have always shifted and changed from age to age, and from society to society. What can never change is the high standard of Christian character and conduct required of those who guide the people of God (see DEVOTIONAL).

DEVOTIONAL

Love Is Blind(1 Tim. 3:1–7)

When my wife was praying for a husband to nurture her two preschoolers, she made up a list of qualities, and showed it to a counselor friend. He was shocked. “There may be one or two people like this,” he told her, “but the chances of your finding one is almost zero! Lower your expectations.” Today, when telling the story, Sue says the counselor was wrong. And I say (quite truthfully) that love is blind! God has His own challenging list of qualifications for church leaders. And we Christians are to look closely at candidates for spiritual leadership, and choose our leaders with our eyes wide open! Here are 15 things on God’s list for bishop/elders, those local church leaders who are charged with spiritual oversight of a local congregation. Consult them carefully, and check candidates carefully when it comes time to choose the leaders of your church. 1. “Above reproach.” If someone laid charges against this person, everyone would laugh at him! 2. “The husband of but one wife.” Not “married only once,” but totally faithful. 3. “Temperate.” This clear-headed individual doesn’t make snap decisions. 4. “Self-controlled.” Watch out for the person who gets carried away with wild ideas! 5. “Respectable.” You can count on a man who behaves in an orderly, honorable manner. 6. “Hospitable.” A person who loves strangers and always welcomes friends is right for a faith that emphasizes love! 7. “Able to teach.” The good leader may not be the most talkative. He’s the one who exhibits the deepest understanding of Scripture and its application to life. 8. “Not given to much wine.” Watch out for the tipsy or rowdy person described by this suggested phrase. 9. “Not violent.” The competitive person always out to win isn’t fit for church leadership. 10. “Gentle.” String together these qualities, and you catch a glimpse of the quality the Greek word was getting at: gracious, kindly, forebearing, considerate, genial. In other words, not the football coach determined to win an any cost! 11. “Not quarrelsome.” Here’s another person to avoid: the contentious individual always ready to fight, or to pick one. 12. “Not a lover of money.” Love for possessions ultimately destroys love for people. And people must be the Christian leader’s priority. 13. “Manage his own family well.” Our ability to influence others for good is seen first in the family. If it is not seen there, it won’t show up in the church. 14. “Not be a recent convert.” You can only tell the kind of fruit a plant produces after it has matured. 15. “A good reputation with outsiders.” Non-Christians are quick to recognize phonies! The list is long. And it may be hard to find folks who fit. But the most important leadership qualification a Christian can have is a godly character.

Personal Application

Don’t ache for leadership. Ache to be the kind of person leaders are to be.

Quotable

“The man most fit for high station is not the man who demands it.”—Moses Ibn Ezra

1 Timothy

NOVEMBER 18

Reading 322

TRANSFORMING TRUTH 1 Timothy 1

“Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst” (1 Tim. 1:15).God’s truth transforms.

Background

Itinerancy in the first century.

It’s popular to speak of Timothy and Titus as “pastors” of local churches. In fact neither Timothy nor Titus settled down into a pastoral role. Each of these younger companions of Paul served as a trouble-shooter, sent by Paul to correct abuses or give additional instruction to congregations the apostle had founded. Timothy and Titus were much more like the modern “bishop” or “district superintendent” than like local church pastors. It’s difficult for us to recapture the role of the itinerant Christian leader of the Apostolic Age. Letters of Polycarp, dating to aboutA.D 115, show that significant changes in church structure had already taken place by his time. Many, many more changes have taken place since. However, the basic framework of first-century church life and ministry are relatively clear. Christians met in houses in smaller groups, which may infrequently have met together. Local elders guided the church in the wider community, and the terms “elder” and “bishop” were used interchangeably to identify them. The churches also developed the office of “deacon.” Their function seems to have centered on charity and on those administrative tasks required in any organized group. The life of these early churches was enriched by many intinerant teachers and preachers, who traveled from city to city visiting the house-churches. The itinerant teacher would stay for a while with a Christian family, share his special teaching, and then move on—often helped along his way with a gift of funds or food. But one problem with itinerants was that false teachers could and did pose as Christians. Some, particularly those with a Jewish background who argued that Old Testament Law was binding on Christians, succeeded in subverting the faith of young congregations. The Apostles followed the itinerant pattern, though they and their representatives were rightly viewed as having special divine authority. Timothy and Titus were two of these “sub-apostles,” by whom Paul sent special messages to the churches he founded. Paul also sent them to correct doctrinal errors introduced by false teachers, and to call believers back to a dedicated Christian lifestyle. In reading the Pastoral Epistles, then, we are reminded of the needs of all Christian churches, not just the situation in a single church pastored by Timothy, or by Titus. What we read here applies to the church of Jesus Christ everywhere, at all times. Thus it applies, not just to leaders, but to you and to me as well, and the congregations of which we are a part.

Overview

Paul warned Timothy (1:1–2) against false teachers (vv. 3–7) who misunderstood the nature of the Law (vv. 8–11). The Gospel emphasizes transforming grace (vv. 12–17) and calls for commitment (vv. 18–20).

Understanding the Text

“Timothy my true son in the faith” 1 Tim. 1:1–2. The word translated “true” here means “genuine.” It was frequently used in first-century letters to indicate affection and appreciation. Timothy was the young son of a Jewish mother and Greek father whom Paul met on his second missionary journey (Acts 16:1–3). Paul invited Timothy to join his missionary team, and within a few years Timothy was trusted as an emissary Paul could send to visit churches in his stead. Paul said of the faithful Timothy in Philippians 2:20: “I have no one else like him, who takes a genuine interest in your welfare.” This letter was written to Timothy to give him special instruction and encouragement while he was on a mission for Paul in Ephesus. “Myths and endless genealogies” 1 Tim. 1:3–7. This phrase, with the observation that many in Ephesus were devoting themselves to “empty chatter,” suggests that some in the church there had begun to follow Jewish teachers who used an allegorical method of interpreting the Old Testament. It was not uncommon in late Judaism or in early Christianity to look for “spiritual” meanings assumed to be hidden in the literal words and narratives of Scripture. The great Jewish philosopher, Philo, and the second-century Christian theologian, Origen, are both examples of this tendency. But the great problem with speculative approaches to Scripture is that there is no check on a person’s interpretation—and that such approaches fail to promote faith. The meaning of the events of Scripture, as of the teaching of the Prophets and Apostles, is found in the plain intent of the words of the Bible, not in some hidden meaning discovered by supposedly gifted interpreters. Those who ignore the plain meaning of God’s Word show that “they do not know that they are talking about or what they so confidently affirm.” “The goal of this command is love” 1 Tim. 1:5. In the Pastoral Epistles Paul often emphasized the importance of teaching “sound doctrine” (cf. v. 10) as well as of silencing those who teach “false doctrines.” His reason was not just that sound doctrine is true, and false doctrine is not. Paul noted that teaching sound doctrine produces a distinctive lifestyle—and that teaching false doctrine does not! The product of sound doctrinal teaching is “love, which comes from a pure heart and a good conscience and a sincere faith” (v. 5). This conviction was the foundation of Paul’s ministry. Teaching the truth will transform human beings. God’s truth has the power to stimulate faith, to cleanse the conscience, and purify the heart. A person touched by truth will become a loving, caring individual. We’re not to fight for God’s truth. We are to open our hearts to the truth, and let it transform us. “Law is made not for good men” 1 Tim. 1:8–10a. The allegorical approach of the teachers Timothy was to silence emphasized Law, not faith (cf. v. 4). Paul was not anti-Law. But he insisted Law be given only its rightful place. Law is something like the iron bars that make a tiger’s cage. The bars are there to keep the tiger in. Thus Paul said, “law is made” for “lawbreakers and rebels, the ungodly and sinful,” and went on to list their terrible crimes. You need a cage for people like this. The cage is there to protect others from the harm the loose tiger would do. But what if the tiger has been transformed into a puppy dog? You don’t need a cage for a friendly puppy. A friendly puppy barks and wags his tail in welcome, and leaps up to lick your face. No one puts a puppy behind iron bars, because the puppy will do them no harm. This was Paul’s point. The non-Christian needs the Law: it provides some restraint against harmful behavior. But why would Christians need Law? The Christian has been made good by Christ: our tiger has been tamed! What you do with a Christian is throw the cage away, and let him or her love you! It may sound religious, holy, and dedicated to speak up for the Law. But the Law, which says, “Thou shalt not,” is irrelevant for Christians, who “will not” anyway! “The glorious Gospel of God” 1 Tim. 1:10b-11. How glorious the Gospel of God is! God has given us a truth that transforms human nature itself. “Holding on to faith and a good conscience” 1 Tim. 1:18–20. Paul had discussed, and illustrated (see DEVOTIONAL) the revolutionizing power of the Gospel. Now he urged Timothy, and us, to “fight the good fight” for God’s transforming truth. Two things are necessary if we are to serve God effectively. We must “hold on to faith,” that sound doctrine Paul affirmed. And we must hold to “a good conscience.” Simply put, we must hold sound doctrine—and let it get a hold on us. Being doctrinally correct has no value to us or to others unless we are also doctrinally corrected: unless the lives we lead are as pure as the truth we embrace.

DEVOTIONAL

Was . . . and Am(1 Tim. 1:12–16)

I love those diet ads on TV and in the newspapers that feature “before” and “after” pictures. Sometimes they are obviously staged. The fatter “before” person slouches and thrusts out the tummy. The leaner, meaner “after” shows a side view, with his chest stuck out, his tummy tucked in. In other diet ads the young woman featured (it’s almost always young, very attractive women), looks like she never had a “before.” She’s like our 98-pound friend, Carol, who’s always moaning she’s 2 pounds overweight, and claiming with a straight face that 2 pounds on her tiny frame are as bad as 60 extra on my six foot two. The Gospel makes “before” and “after” claims too. And here Paul presented himself as an example. Before he was “a blasphemer and a persecutor and a violent man.” After, having met Christ and experienced the overflow of His grace, Paul became a different man. This is what is unique about the truth of the Gospel. It isn’t just a collection of true facts, or a compilation of doctrinal data. The truth of the Gospel is vital, transforming, dynamic. It is the living, active Word of God that when welcomed into our hearts works an inner alchemy. Violence is transmuted into compassion. Blasphemy is altered to praise. Persecution is commuted into brotherly love. Paul said, “Jesus Christ came into the world to save sinners—of whom I am the worst.” You and I may not be able to pose with Paul for the “before” picture. But let’s make sure we’re right there with him for the “after.”

Personal Application

What you were isn’t as important to God or others as what you are.

Quotable

“He that gives good admonition and bad example builds with one hand and pulls down with the other.”—Francis Bacon

1 Timothy

INTRODUCTION

Paul’s two personal letters to Timothy and one letter to Titus are called the “Pastoral Epistles.” Each gives advice to younger coworkers of Paul who served as his representatives, visiting and giving guidance to churches in various cities of the Roman Empire. First Timothy was written some time between Paul’s release from prison about A.D. 62 and his execution under Nero in A.D. 68. The letter warned against false teachers, gave qualifications for local church leaders, and dealt with a variety of other practical issues related to healthy, vital congregational life. This book is especially helpful to those in any leadership position.

OUTLINE OF CONTENTS

I.	Timothy’s Task	1 Tim. 1
II.	Guiding the Church	1 Tim. 2–3
III.	Personal Encouragement	1 Tim. 4
IV.	Relationships in Church	1 Tim. 5–6

NOVEMBER 17

Reading 321

THE DAY OF THE Lord 2 Thessalonians 2–3

“For that day will not come until the rebellion occurs and the man of lawless-ness is revealed” (2 Thes. 2:3).Holding to Christian teachings involves remembering what lies ahead.

Background

The Day of the Lord.

This phrase, that was picked up from the Old Testament has great theological significance. In its broad sense, it identifies any period of time in which God actively rather than providentially intervenes to shape the flow of history. Most often in prophetic passages, however, it is used of the end times, that final period associated with the return of Christ, the crushing of man’s final rebellion by God, the restoration of Israel and universal peace, the last judgment, and the establishment of a new heaven and earth as the dwelling place of the saved. As noted earlier, these events fit in a span of time, not in a point of time. A number of years, not simply a 24-hour day, is intended when “Day of the Lord” is used. And any Old or New Testament passage mentioning the Day of the Lord is likely to focus on any one of these major aspects of that period. We must then interpret Paul’s references to the “man of lawlessness” as a marker indicating that the Day of the Lord has come in total context. Some folks at Thessalonica interpreted the persecutions they experienced as evidence that the Day of the Lord had arrived. Paul said simply, “Look around. Do you see counterfeit miracles? Do you see the Man of Lawlessness in control? This is not the Day of Lord.” Many Christians throughout the ages have experienced persecution even sharper than that suffered by the Thessalonians, and have wondered if what they experienced might be a sign of the end. Paul’s teaching reminds us that in this world, we can expect suffering. But, because in Christ we fix our eyes in a future beyond this world, even in suffering we have hope.

Overview

The Day of the Lord will be marked by the appearance of a “lawless” one and counterfeit miracles (2:1–12). Till then believers are to engage in “every good deed” (vv. 13–17), sure of protection from the evil one (3:1–5). The church is to discipline those who will not work (vv. 8–18).

Understanding the Text

“And our being gathered to Him” 2 Thes. 2:1. There’s nothing like persecution (1:4) to make people eager for Jesus’ return. And there’s nothing like momentary prosperity to drain our sense of urgency. Then when troubles come—a job is lost, a serious illness strikes, an accident takes a loved one—we remember again how vulnerable we are. In one of his psalms David prayed that God would help him to “know his end,” and remember “how frail I am.” The prayer isn’t morbid at all. It reflects a vital need that each of us has to keep life on earth in perspective. When you and I do this, we look eagerly for Jesus to return, whatever the state of our health or our bank account. “The man of lawlessness is revealed” 2 Thes. 2:1–4. The reference here is clearly to a person commonly referred to as the Antichrist. He is introduced in Daniel 9:25–27, and his introduction of an abominable image in a Jerusalem temple plays a key role in Jesus’ prophetic teaching (cf. Matt. 24; Mark 13). He appears again in Revelation 13, and is discussed here by Paul, and mentioned by John in 1 John 2:18. Here Paul picked up the emphasis seen in Daniel and in Christ’s utterances: the Antichrist arrogantly “opposes and exalts himself over everything that is called God or is worshiped, and even sets himself up in God’s temple.” I’ve been fascinated to notice in recent Evolution/Creationism debates how some scientists oppose and exalt themselves over everything called God—pushing Him into the realm of the “merely religious” and thus irrelevant. And then such people set themselves up in God’s place, announcing their own answers to the mystery of origins and their own predictions about the future of the universe. What is most fascinating, of course, is their insistence that only they have the right to make such “scientific” pronouncements, and that the Creationist point of view must not even be permitted a hearing. The arrogant spirit of antichrist is deeply rooted in mankind, even though the individual called the Antichrist has not yet appeared. It is good to remember that the Antichrist, and all who act as he will, are “doomed to destruction.” God will be victorious in the end. “The secret power of lawlessness is already at work” 2 Thes. 2:5–7. When terrible things happen to God’s people, it is important to remember one thing. When persecution comes—when the courts decided that permitting a group of Christian young people to meet in a classroom after school hours for Bible study must not be permitted, but that it’s all right for a gay and lesbian teen organization to meet—when a major network determines that it is against their policy to show any program rooted in Christian values—when we see the “spirit of lawlessness” at work—we can take comfort. Paul knew that even then there was one who held back the full expression of that spirit in society (v. 7). Nearly all commentators agree that the restraining power is exercised by the Holy Spirit. And many suggest that the Spirit’s power is exercised through His church. If this is true, then you and I need to be involved in social issues that affect our faith. We need to take a stand, lovingly and graciously, but firmly, and let the Holy Spirit exercise His restraining influence through us. “In accordance with the work of Satan” 2 Thes. 2:8–12. The end times will be marked by the sudden emergence of the supernatural into the realm of nature. Miracles will be performed. But this time, by the Antichrist, through power provided by Satan. It’s strange. People who scoff at the supernatural when we Christians speak of it will be entranced by the counterfeit miracles performed by the Antichrist. Paul said God will send them “a powerful delusion so that they will believe the lie.” But note. The delusion is sent only to those who have previously “refused to love the truth and so be saved.” Our only protection against Satan is found in Christ. But in Christ, our protection is guaranteed. The Lord Jesus will overthrow the Antichrist and Satan as well “by the splendor of His coming.” “Through belief in the truth” 2 Thes. 2:13–17. The willing victims of the Antichrist’s campaign refused to believe the truth. What about those of us who do believe? Paul says we are loved by the Lord. We are chosen by Him. We experience salvation through the Spirit’s sanctifying work. We have been given hope and encouragement by God, and one day we will even share Christ’s glory. We Christians are the new humanity: God’s new breed of mankind. You and I as God’s new breed are to demonstrate our nature to all in a most simple way. We are to give ourselves to “every good deed and word.” This is undoubtedly the real miracle that God performs daily. He snatches men and women from Satan’s realm, human beings who have lived selfishly, driven by personal passions, and through Christ makes us truly good. He transforms us, until we are moved to do good in every deed, and every word. No miracle Satan can empower can match the miracle that is taking place in you and me. “Not everyone has faith” 2 Thes. 3:1–5. It’s important to pray, as we wait for Jesus to return and the end to come, that we will be delivered from “wicked and evil men.” God will guard us from Satan. But we may experience persecution from those who are in his camp. When we do, Paul has a simple prescription. Keep on loving God. Keep on persevering for Christ’s sake. And keep on living the kind of good life that Paul’s letters exhort.

DEVOTIONAL

Take This Job(2 Thes. 3:6–15)

The country song must have reflected the frustration many felt with their jobs. “Take This Job and Shove It,” the husky voice echoed from stations all over the land. “I ain’t working here no more.” Many in Thessalonica felt that way. Jesus coming back? Great! “I quit.” They did quit. And, since they had to eat, they just sponged off other Christians. And passed their time gossiping. Paul had a simple response. They won’t work? Then don’t feed them. Each person should earn his own bread. Warn each idler lovingly, as a brother. But don’t feed him. I intended, when I started this devotional, to write about the sanctity and the fulfilling nature of work. But I think Paul is making another vital point here. That point? If we fail to practice real love, we hurt rather than help those we love. The real culprits in Thessalonica may not have been the folks who quit work, but the people who fed them! If no one fed the hungry slacker, I suspect they would have gone back to work mighty quickly! It’s the same with so many things in our lives. We complain about what our kids eat. But then we make them a cheese sandwich instead of saying, “Eat the roast I’m serving tonight or go hungry.” Rather than set a policy, no TV till after the homework is done, we let a child watch “my very favorite show” first—and then are upset the next morning when somehow homework was forgotten. Paul’s instructions to the church at Thessalonica remind us. If someone in the family has bad habits, just don’t contribute to them. Unless you or I take a stand that forces others to suffer the consequences of their own bad choices, they’ll keep on making those choices. And, at least in part, it will be our fault.

Personal Application

Don’t feed other’s bad habits by contributing to them.

Quotable

“Did I but live nearer to God, I could be of so much more help.”—George Hodges