1 Corinthians 1:18-2:5, Timothy: Preach the Word (2)

Let’s do a limited word study.  First, the noun “preacher” (the one who is a herald) is found in 1 Tim. 2:7 and 2 Tim. 1:11 (Paul was appointed a preacher and an apostle, a teacher of the Gentiles in faith and truth), and in 2 Pt. 2:5 (Noah was a preacher of righteousness).  The noun “preaching” (the content of what is preached) is 8x in the NT.  These are insightful.  We previously mentioned Mt. 12:41/Lk. 11:32 in the reference to Jonah.  Here are the others.

·       Rom. 16:25: Paul says his gospel and the preaching (again, the content of Jesus’ message) is according to the revelation of the mystery kept secret since the world began.  Jesus introduced the mystery (e.g. Matt. 13, the mysteries of the kingdom of God parables) and Paul was assigned a major part of revealing this mystery (Eph. 3:1-13).  The content of NT preaching progressed beyond the content of Jonah and the other OT prophets (1 Pt. 1:10-12; Heb. 11:39-40).

·       1 Cor. 1:21; 2:4: It pleased God through the foolishness of the message preached to save those who believe.  Then Paul says, his speech and preaching came not with persuasive words of human wisdom.  The content of the preaching is the “gospel,” the message that is God’s power to save (2:5).

·       1 Cor. 15:14: The preaching here, which is the gospel (death, burial and resurrection of Christ, 15:3-4), was what Paul was referring to in chapters 1-2.

·       2 Tim. 4:17: And Paul continued with this content as he stood before Rome near the end of his life, that the preaching might be fully assured (Youngs Lit. trans.).

·       Titus 1:3: This refers to the “mystery,” being the word of God “in due time manifested” through preaching (again, the content).

There is a definite consistency to the content of the message.  Paul made it clear that what Jesus started, and Paul expanded upon (having received it from Jesus), was to be continued through Timothy and we must conclude, us as well.  Paul did not make room for “continuing revelation,” additions to the content of the message, such as is seen in Catholicism and the Papal announcements.  Or in cults, such as the Latter Day Saints and their so-called another testament of the Book of Mormon.

Now, concerning the verb “to preach” in 2 Tim. 4:2, this is the only use in the Pastoral Epistles (other than 1 Tim. 3:16, Christ was “preached among the Gentiles”).  Paul did not use this particular term in encouraging Timothy and Titus.  But having said that, he uses it here in perhaps the last time he speaks to Timothy on the nature of his ministry.  The terms Paul does use (as those we have seen in 1 Tim. 4, and also the additional imperatives here in 4:2,5: rebuke, convince, exhort, watch, do the work of an evangelist) should be seen as supporting the ministry of “preaching the word.”  This ministry is fundamental to pastoral ministry and must not be allowed to be discontinued or replaced by “discussions” or “maybes” often hear from the pulpit.  There must be the ministry of heralding the word!

2 Timothy 4:1-8, Timothy: Preach the Word (1)

We concluded the imperatives Paul gave Timothy in 1 Tim. 4.  But I thought as long as we were on this path, we might go to 2 Tim. 4:2,5 for a similar passage but with different terms.  If we are interested in what I would call “pastoral ministry” then these are valuable.  In advance I will say that Paul’s instructions to Timothy include a variety of emphases.  In 1 Tim. 4 the key terms are “command and teach.”  You will see in 2 Tim. 4, as Paul was on trial in Rome, and there an atmosphere of “these are my final instructions given the urgency of the times,” that Paul has a more intense word for Timothy.

First, “Preach the word!”  The word refers to a “herald,” one who would make an announcement in a public square perhaps.  In other words, it is not a Bible study discussion but a “monologue,” a declaration which is not intended to be optional for those who hear.  They can deny, ignore or act on the message but they cannot argue the message. 

This is a large subject, more so than what we will do here.  There are books written about what it means to “preach” (verb), the “preacher” and the content of the “preaching” (nouns). 

In the Gospels those who “preached” included John the Baptist (e.g. Mt. 3:1), Jesus (e.g. Mt. 4:17), and those followers of Jesus that He sent out (e.g. Mt. 10:7).  The message in each of these cases was, “The kingdom of heaven is at hand!”  There is a significant reference to the content of the preaching recorded in Mt. 12:41 (Lk. 11:32).  Jesus made a connection between the content of His message (repent for the kingdom of heaven is at hand) and the content of Jonah’s message (Jonah 3:4).  The content is therefore not just facts about a situation (the Messiah is on the scene, He is coming to your town) but also the command as to what is the appropriate response to the message (repent).  This passage also tells me that there is a connection between New Testament preachers like Jesus and Paul and Timothy and the preachers of the Old Testament, the prophets of old.  The OT prophets pointed out the sins of the people and called them to repent and worship the LORD God of Israel.  To this day that kind of message is needed in the Church.

Having said that, we also see that “preaching” and “teaching” are often used in the same context.  Jesus was teaching in their synagogues, preaching the gospel of the kingdom (Mt. 4:23).  Paul was preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ (Ac. 28:31).  In 2 Tim. 4:2 Paul commanded Timothy to “preach the word … with all teaching.”  My thought is that preaching heralds the announcement while teaching gives explanation from the Scriptures.  Pastor ministry must have both.  The pastor is a teacher (Eph. 4:11) but the teaching must come with the appropriate call to hear and heed.

Psalm 119:17-32

 

Psalm 119:17-24 Gimel: Humble yourself before God’s word.

For us to benefit from the word of God we must approach the Word properly.  That is the subject of this stanza.

First, we will need God’s bountiful supply if we are to live according to God’s word (v17).  Apart from God’s help, we cannot please God (Rom. 8:8).  We will hear the Word, but not do the Word (Jas 1:22-25).

We must ask God to open our eyes to His truth (v18).  The natural man cannot understand the things of God (2 Cor. 2:14-16).  Our natural eyes cannot see spiritual truth.

At the same time, we must ask God to make His truth clear to us (v19).  Living in this world where God’s people are strangers means we are surrounded by ideas and philosophies that, if brought to the Word, will actually obscure the meaning.  Remember that Jesus used parables to hide his teaching from the world but to reveal it to His disciples (Mt. 13:10-17).  Yet even then His disciples needed Christ to reveal the truth to them. 

We also need to have a deep longing for the Word in order to truly benefit from our time spent there (v20).  We cannot come to the Scriptures with the attitude we may have when we read the newspaper.  We must have an eagerness to study, to concentrate, to learn and for that we need God’s abundant supply.  It is true that often, as we begin to read the Bible that the longing will grow within us.  But that is God’s work, and we are dependent on Him for it.

The remaining verses tell us that we will benefit more from the word of God if we come expecting it to be beneficial.

o God’s word will give you confidence when dealing with the self-confident people around you who stray from the truth (v21).

o Obedience to God’s word will give you a right view of yourself when you are put down by others (v22).

o Even when great and powerful people speak against you and against God, meditation on His word will sustain you (v23).

o God’s word, as you delight in it, will provide accurate counsel in the issues of life (v24).

Let us come to Scripture with humility and with great expectation.  Seek God’s bountiful supply as you begin your times with God and trust Him to accurately and perfectly meet your need each day.

 

 

 

 

Psalm 119:25-32 Daleth: Bring your life-issues to God’s word.

In the fourth stanza we are reminded that God’s word is concerned with our “way” of life.  The goal of Scripture is not simply to give us knowledge but to change our lives, to correct us and to instruct us in righteousness that we might be mature (2 Tim. 3:16-17). 

Note that 5 verses begin with the same Hebrew word, translated “way” in v26-27,29-30 and “course” in v32.  Also note that the same word begins v25 and v31, translated “cling”.

The Psalmist begins by acknowledging his human weakness.  His soul (inner man) “clings to the dust” (v25) from which he came.  It “melts from heaviness” (v28).  He needs revival; he needs strength. 

The real battle for believers has to do with the soul, not the body (1 Peter 2:11).  In this battle the Psalmist has declared his “ways” to the Lord, as He desires us to do (Matt. 11:28; Phil. 4:6-7).  Note that God’s answer to him will come as he is taught God’s statutes (v26) and is made to understand the “way” (lifestyle) of His precepts (v27).

There are only 2 “ways” to follow. 

o Matt. 7:13-14 it is the “broad” way or the “narrow” way. 

o Psalm 1:6 it is the way of the righteous or the way of the ungodly.

o Jer 21:8 it is the way of life and the way of death.

o Psalm 119:29-30 it is the way of lying and the way of truth.

The believer is one who has already chosen the narrow way of truth.  And yet, his life is a constant struggle in the soul with the old way, the way of life he used to practice.  Thus, having chosen the way of truth, he pleads with the Lord to remove the old way of thinking and the former habits and choices.

As his soul clings to the dust, he now affirms he will cling to God’s word and will thus run the course of this life.

As we come to the word of God let us remember that its major effect in our lives is to “renew our minds” so that our way is changed (Rom. 12:2; Eph. 4:17-24).  We are too weak to make this change ourselves; we must come to the Word, and then cling to the Word.

Bring your life issues with you when you come to spend time with the Lord.  Allow the Word to convict you, renew your mind, and change your ways.

Rom. 15:14-21, Timothy: Continue!

The word “continue” means to stay at or with, to tarry still, still to abide, to continue, remain.  Let’s glean what we can from the 18X the word is used in the NT.  The last is from 1 Tim. 4 and will let us consider its application in ministry.

·       Jn. 8:7: The Jews kept (continued) bugging Jesus with their trick question.

·       Ac. 10:48: After baptizing the new believers asked Paul to stay a few days.  New Christians need “continuing” ministry.

·       Ac. 12:16: Peter continued knocking on the door until someone answered.

·       Ac. 13:43: Believers need to continue in the grace of God.

·       Ac. 15:34: Silas remained, stayed on, at Antioch after delivering the letter from the council at Jerusalem.

·       Ac. 21:4,10: Finding disciples in Tyre Paul stayed there, then again at Caesarea.

·       Ac. 28:12,14: Landing at Syracuse Paul and group stayed three days, then for another seven days with brethren at Puteoli.

·       Rom. 6:1: Shall we continue in sin that grace may abound? Of course not!

·       Rom. 11:22: God’s goodness is on believers if you continue in His goodness.  Note that this “continue” is not about a person losing his salvation or some such thing.  It is the Church which, if it becomes apostate, will be cut off as was/is Israel in this time of her blindness.

·       1 Cor. 16:7,8: Paul hoped to stay a while with the Corinthians if the Lord permitted.  But for this time he would tarry in Ephesus until Pentecost.

·       Gal.1:18: After 3 years Paul went to Jerusalem and remained with Peter 15 days.

·       Phil. 1:24: Paul concluded the Lord intended him to remain in the flesh so that he could continue in ministry.  In this list look at how often Paul is concerned with staying in or going to places.  These are MINISTRY decisions.  His ministry required frequent travel (Rom. 15:14-21).  He had to know when it was necessary to stay for a while.

·       Col. 1:23: continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard. Did you see that?  Earlier, continue in grace. Now, continue in faith.  Of course: if it is not of faith it is not grace, and vice versa.

·       1 Tim. 4:16: Which brings us to Timothy.  Not only must he take heed to himself and his doctrine; he must continue in these things.  Why?  Look at the words and consider them: for in doing this you will save both yourself and those who hear you.  Paul is not the Savior.  But as a preacher of the gospel, and one who stands on the gospel, he must continue and not become side-tracked in the ministry.  The salvation (point of faith) and saving (daily working out of salvation in your life) depends on faithful continuance.

Nehemiah 6:1-14, Timothy: Hold Fast!

Here is a little “Greeky” thing.  In 4:13 Paul told Timothy to “give attention” to reading, exhortation and doctrine.  The word is “prosecho,” to bring something near to you.  In 4:16 Paul tells Timothy to “take heed” to yourself and your doctrine.  The word is “epecho,” to hold on to.  They are similar but with a little difference.  Look at the other references to “epecho” in the NT.

·       Lk. 14:7: Jesus noted how the religious Jews chose the best places to sit when invited to a dinner.  Jesus had His eyes on a particular habit of the Jews that revealed something about them.

·       Acts 3:5: The lame man at the Beautiful Gate gave Peter and John his attention, expecting to receive alms from them.

·       Acts 19:22: Paul sent Timothy and Erastus to Macedonia but he himself stayed in Asia for a time. 

·       Phil. 2:16: Paul told the believers, living in a crooked and perverse generation, to be holding fast the word of life.  This is the “participle” meaning this “holding fast” is the continuous attitude and action of believers.

·       1 Tim. 4:16: Likewise, then, Timothy needed to be holding fast to himself and his doctrine.  Except that this is an imperative, which should result in the participle.  He is encouraging Timothy to a level of self-examination, now and then stopping to consider how he is spending his time and with whom he is spending his time.  And he needs to check his doctrine, to be sure he is not in some way sliding away from the truth or neglecting the truth.  The need in pastoral ministry is to be declaring the “whole counsel of God,” holding back nothing that is profitable for the flock, and meeting the flock at home or in public (Ac. 20:20,27). 

This is, in my experience, a truly necessary imperative.  It is so easy to get wrapped up in some doctrine or aspect of ministry to the exclusion of other things.  Sometimes we call them “hobby horses.”  Other times we might not see them clear enough to call them anything.  You might not like this illustration, but it is one that I have experienced.  I have found that an emphasis on the sovereignty of God to the neglect of the responsibility of man, as well as the opposite situation, has been a problem in the preaching/teaching ministry.  When I converse with the Mormon “elders” or the JW door-knockers one of my favorite lines is to say: “I believe everything the Bible says about God and Jesus, even if I struggle to put it together.”  Their problem is that they sit on one truth to the exclusion of others, and that leads to their heresy.  Lord, help me to take heed to myself and to my doctrine!  To be faithful like Nehemiah!

Phil. 1:12-26, Timothy: Give Yourself Wholeheartedly

We need to be sure and keep the entirety of 1 Tim. 4:15 in mind: Meditate on these things; give yourself entirely to them, that your progress may be evident to all.  We have seen that Timothy is not to “worry” but is nevertheless to be focused in mind and heart on Paul’s “imperatives.”  Obviously, to “give yourself entirely” is the obvious step in application: think about these things and not other things, and then make your decisions and plans accordingly.  The reason Paul gives is to that Timothy’s “progress” may be evident to all.  He should not let them despise his youth, but they should be able to see that he is growing and maturing as a believer and servant of the Lord.

Let me say this about “progress.”  Paul used this term two other times, in Philippians 1:12,25.  The first has to do with the “furtherance” of the gospel, the second with the spiritual “progress” in the faith of the Philippian believers. We could say that these are the things in which we must “progress” in ministry.  As Timothy sets his mind on the things related to the word of God it will be possible for the gospel to be spread about and the believers to grow in Christ.

This word translated by the phrase “give yourself wholly” is a form of the verb “to be.”  But it is emphatic, indicating you are in the place you want to be and are intent on staying there.  For example, Joseph was to take the infant Jesus and His mother Mary to Egypt and “stay” there (Mt. 2:13).  Jesus told the woman to go in peace and “be” healed of her affliction, meaning a healing that would hold (Mk. 5:34).  Again, in Luke 19:17 the master tells the servant “have authority” over ten cities.  It means the reward is certain and continuing.  The word is not used very often, meaning that when it is used it adds a significant emphasis.  This is why the NKJV adds the word “wholly.”  It is not a separate word but a recognition of the extent to which Timothy is to apply himself.

We talk a lot about being filled with the Holy Spirit and about Christ living His life in us.  And we must speak of this.  The life that pleases God is one that is “strong in the grace that is in Christ Jesus,” not strong in the fleshly strength and ability of the servant.  But let us be clear: when the Spirit controls, when Christ is alive in us, it will result in a wholehearted service and it will manifest itself in “progress” the maturing of the believer.  Paul is right to encourage Timothy in this.  There will come a time when Paul is no longer around to check up on his spiritual son.  Timothy needs to understand that there is no place for slothfulness in the ministry of Christ.  I need to know this too!  Thank you Lord for these imperatives.

Psalm 77, Timothy: Meditate on These Things

The next imperative for Timothy in his pastoral ministry is to “meditate” on the things Paul is telling him.  He is to “roll these things around in his mind.”  It is the opposite of the negative term “neglect” in 4:14. In Mark 13:11 Jesus told the disciples not to “premeditate” what you will speak when arrested. Acts 4:25 quotes Psalm 2:1, “Why did the nations rage, and the people plot vain things.”   

“Meditation” is more an OT topic.  In today’s reading from Psalm 77 the Psalmist “meditates” in his heart at night, either because it is a quiet time allowing for deeper thought or because he seeks to quiet his mind and heart (77:6).  One subject for meditation is “the works” of God (77:12).  But this is not what Paul is calling Timothy to do.  He tells him to meditate on these “imperatives.” 

To understand this NT word I think it’s helpful to consider a related term.  The Herodians said of Jesus “nor do You care about anyone” (Mt. 22:16; Mk. 12:14), meaning He did not base His actions on the opinions of others.  The disciples pled with Jesus asleep in the boat, “do You not care that we are perishing” (Mk. 4:38).  Martha accused Jesus of not “caring” that her sister left her all the work (Lk. 10:40).  The hireling doesn’t care about the sheep (Jn. 10:13), Judas didn’t really care for the poor (Jn. 12:6), and Gallio didn’t “take notice” as the Greeks beat the ruler of the synagogue (Ac. 18:17).  Paul said slaves should not be “concerned” about being slaves (1 Cor. 7:21) nor was God concerned about oxen (1 Cor. 9:9).  Which brings us to 1 Peter 5:7: in submission to the Lord we are to be “casting all your care upon Him, for He cares for you.”  All these passages speak of “worry’s” that people seek to ignore or who should ignore them.  These are things that occupy our minds but that should be cast upon the Lord.

What is Paul saying to Timothy, and to me?  There are some things that should occupy your mind, not as worries (Phil. 4:6-7) but as focus.  As one called to your ministry, occupy your mind with “these things” (what to communicate to the believers, being an example, taking heed to certain things that exalt the word of God, and sharpening the gift you have from the Lord). 

This imperative is important in that it tells Timothy not to allow his mind to wander off into things that are not important.  To illustrate, when I was younger, in pastoral ministry, but still in the formative years, through my education I was led to read various books from the “church growth” movement.  The concern was totally on making decisions in ministry that would result in larger crowds.  As I look back, I can say that there are many who were led to “care about” or “meditate on” those things so that the result was they did not apply their minds and hearts to “reading, exhortation and doctrine.”  In my view I was being encouraged to make decisions based on the philosophy of the world and not those from the Head of the Church.  Timothy and I need to be like Jesus, who did not base His life and ministry on the opinions of men but was led by the Spirit and the Word!