2 Cor. 5:1-11, Who are the saints? (4)

Here is our final reference to the Catholic Catechism.

·       #956: “Being more closely related to Christ, those who dwell in heaven fix the whole Church more firmly in holiness – they do not cease to intercede with the Father for us, as they proffer the merits which they acquired on earth through the one mediator between God and men, Christ Jesus.”  This is accompanied by quotes from various “saints” before their death.  St. Therese: “I want to spend my heaven in doing good on earth.”  St. Dominic: “I shall be more useful to you after my death and I shall help you then more effectively than during my life.” 

Does Scripture speak of such things?  Some refer to John 16:7 when Jesus spoke of the value of His departure.  But He was speaking of establishing the New Covenant and sending the Holy Spirit.  That is not what “sainthood” is talking about.

Some might speak of Samuel who came from the dead to speak to King Saul.  But Samuel’s response was, “why have you disturbed me” (1 Sam. 28:15)?  Or you might speak of Moses and Elijah who appeared to Christ (Luke 9:30-31) and spoke to Him of His coming death.  But this is Christ, the Word who is God and became flesh.  We do not see this as normative.  Rather, consider Jesus’ teaching in the story of Lazarus and the rich man. No one was going to be sent back to encourage the rich man’s brothers.  It was sufficient that they had Scripture (Luke 16:27-31). 

In the preceding paragraph, all the passages were from “narrative” sections, not sections that are intended to teach doctrine.  What is the doctrine concerning believers who are now with the Lord?  In today’s passage (2 Cor. 5) they are at rest, free from the groanings of this life.  They are not doing good works on earth.  The day for preaching the gospel, carrying out the ministry of reconciliation, is over for them. 

What did the Psalmist mean when he said that the dead do not praise God any more (Ps. 6:5; 115:17; 88:10-12)?  Certainly, he was not referring to the praise they give in heaven.  Read the context.  He was wanting to be delivered from trouble so he could continue to praise God on earth.  The opportunity to “effect” good things on earth is past when we die.  For that reason, we then stand in judgment because the time of our testing is finished (Heb. 9:27).  The “witnesses” of Heb. 12:1 encourage us only by their legacy and our memory of their faithfulness.

The “prayers of the saints” in Rev. 5:8 also do not fit Catholicism.  These prayers are in “bowls full of incense.”  We are not told that the saints are praying in heaven.  It says that the prayers of God’s people on earth, which have been long delayed in being answered, are filling heaven with a sweet smell.  These are the “how long” prayers, many recorded in the Psalms (e.g. 6:3; 13:1), and many prayed by Israel when the fulfillment of God’s promise to Abraham was in doubt (e.g. 79:5; 80:4).  If you really want to see the fallacy of Roman Catholicism, it is in this, that they consider the Church to be the “new Israel” and that God is not going to fulfill His word to Abraham and the nation of Israel.

Jude 1:3-11, Who are the saints? (3)

We are considering some of the Catholic teaching on the “saints.”

·       #2156: At baptism Catholics receive a name, perhaps the name of one of the saints.  This person becomes the “patron saint” for that person. 

Our response, again, is to note how this detracts from Christ.  1) There is nothing in the Bible that encourages us to put our children or anyone in the care of someone other than the Lord.  This is not based in the Bible.  2) There is also nothing in the Bible that suggests that believers who have died and are in the Lord’s presence have any ability to influence or care for people on earth.  Heb. 12:1 speaks of being surrounded by a great cloud of witnesses.  But these are witnesses which can have two possible meanings.  Either they are witnessing us running the race (that is not likely) or their testimony of successfully finishing the race encourages us.  The latter is certainly what this means, and these “witnesses” are the Old Testament saints (believers) who were spoken of in the previous chapter (Heb. 11, often called the “hall of faith”). 

·       #2030: The Church is the source of God’s word and of grace in the sacraments. 

This is the fundamental issue in this.  Our authority as believers for anything we do comes from the Word of God.  For Catholics God is continuing to speak His word through the Church.  But Jude said that the faith we hold was once for all delivered to the saints (Jude 1:3).  At the time Jude wrote, he was standing firm on the word of God whose delivery of that word had been completed.  Heb. 1:1-3 gives the same idea, that God’s word has been completed with the coming of His Son and the confirmation of that word, by signs, wonders and miracles by the Apostles (2:1-4).  The Bible is complete.  There is no place in Scripture that calls for a continuing revelation or inspiration beyond the first century. 

Matthew 16:17-19 should be brought up here.  Jesus commended Peter, and for the sake of argument let’s conclude that Jesus gave Peter the keys to the kingdom for the admission of people to the Church He was building.  There is no groundwork laid here for a continuing papacy or, again, for continuing revelation.  Peter used those keys in Acts, for Israel in Acts 2, the Samaritans in Acts 8, and the Gentiles in Acts 9.  With that, the door was unlocked for the entire world.  There is no need for these keys (i.e. this authority) to extend beyond the life of Peter.

And just briefly, the first Church Council (Acts 15) did not establish new structure or new doctrine for the Church.  It clarified doctrine, the doctrine of salvation and sanctification by grace.  The doctrine of “canonization for sainthood” that came into being in the 900s was an addition to Scripture, and on that basis alone should be rejected.  Even Peter, in 2 Peter 1:3-4, said that believers at that time had all things that pertain to life and godliness.  Christ alone is sufficient!  Be careful lest your minds be corrupted from the simplicity that is in Christ (2 Cor. 11:3).

Phil. 3:1-11, Who are the saints? (2)

We want to quote now from Catholic sources to show they are not Biblical in their approach to “saints.”  They have taken tradition and tried to push it into Scripture.

·       In the RCC there is a process for “Canonization” (recognizing a “saint”).  The person is first noted to be a servant of God by the local bishop.  Then the Vatican notes they are “venerable” (lived a life of “heroic virtue”).  The person is blessed when it is verified that a miracle was performed through this person’s intercession.  A second verified miracle confirms their status as “saint.”  Thus, in heaven, they are fit to pray for people on earth. 

By my understanding, this had its origin in the 2^nd century church, in the death of Polycarp, who was venerated by those who knew him.  In other words, they collected bones after his death and preserved them and were encouraged by them.  However, after Constantine’s decree 313 this began to expand significantly.  But it was not until the 900’s that papal authority was exercised in the process of canonization.

Following, in this and the next post, are quotes from the Catholic Catechism (paragraph numbers are included).  Did Christ, the Head of the Church, institute this?

·       #2683: “they (the saints, in heaven) constantly care for those whom they have left on earth. … Their intercession is their most exalted service to God’s plan.” 

Jesus did not institute such a system that involves improving our prayers by giving requests to saints so they can also pray.  In John 14:12-14 what Jesus said was believers could go to the Father “in His name” and we would be given whatever we needed.  Further, Romans 8:26 tells us the Holy Spirit prays for or “intercedes” for us when we don’t know how to pray.  The Spirit is perfect for this because He perfectly knows the will of God.  A study of 2 Cor. 2:10-16 speaks of this profound ministry of the Spirit, who has been given to us that we might know the things freely given to us by God. 

·       #2684: “… followers (of a saint, i.e. pilgrims, those who seek out their burial places and their relics) have a share in this spirit” (i.e. the spirit of the saint they are pursuing).

It is one thing to remember the example of believers who have gone to be with the Lord.  But this is heresy, pursuing those who have gone before.  There is no thought in Scripture that we should do this.  Even seeking out and venerating the places where Jesus’ death and resurrection occurred are contrary to our calling.  Our pursuit of righteousness is a pursuit of Christ.  Looking unto Jesus (Heb. 12:1-2). Setting our affection on things above where Christ is and has our life hidden in Him (Col. 3:1-4).  The NT is filled with this focus on one Person: For to me to live is Christ, to die is gain … that I may know Him (Phil. 1:21; 3:10).  More on this in the next post.

Colossians 1:1-8, Who are the saints? (1)

The question from today’s passage is, “who are the saints?”  Are they a special class of Christian, different than the “faithful brethren?”  Or are both terms referring to all Christians?  The former view is that of Catholicism.  Which is true? (This is a subject brought upon us as we are in Ireland where the Catholic Church is dominant.  This question arose in the course of our Bible Study in Colossians.)

The Greek word for “saints” is hagios, which is the word “Holy” when speaking of the Holy Spirit.  The word is used 229x in the NT of which 92 refer to the Holy Spirit.  That leaves a lot of opportunity to demonstrate that “holiness” is a fitting adjective for all believers and not just a special class.  For example …

·       Heb. 12:14 states that no one will see the Lord without holiness.  In other words, the only ones to see the Lord are saints.  That indicates all believers are “saints.”

·       Eph. 1:2 has a similar beginning as Colossians, “to the saints and faithful in Christ Jesus.”  Speaking of all these recipients Paul goes on to say in 1:4, He chose us in Him before the foundation of the world, that we should be holy and without blame.  He is speaking of all believers, not just a special class.

·       Phil. 4:21 indicates “saints” are in Christ Jesus.  Paul regularly refers to all believers as being “in Christ.” 

·       Rom. 1:7 refers to saints in Rome, 1 Cor. 1:2 to saints in Corinth, as our passage refers to those in Colosse.  This is normal.  There are saints in every church.  That fits better with the thought that all believers are saints.

·       1 Cor. 1:2 tells us that “those who are sanctified in Christ Jesus” are all “called to be saints” along with the many other saints in every place.  These saints are those who call on the name of Jesus Christ our Lord.  Rom. 10:13 tells us that all who call on the name of the Lord are saved people.

·       Staying in 1 Cor. 1:2, “sanctified” is the verb (saints is the adjective) and is defined thus: to render or acknowledge as holy; to separate from profane things and dedicate to God; to purity.  In 1 Thess. 5:23 Paul prays for all the believers, Now may the God of peace Himself sanctify you completely ...  This is for all Christians, not just a select few.  Heb. 2:11 says, For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren.  Christ became a man so as to set apart people for Himself whom He refers to as His brethren.  Again, this is for all believers. “Sanctification” is what makes a person a “saint.”  Examine 2 Tim. 2:18-21 to see this.

·       Eph. 2:19: Believers from Jewish and Gentile background (without exception, in other words all believers) are “fellow citizens” in the family of God.

·       Col. 1:4: The love of Christians is not just for a special few but for each other.  Jesus commanded us to love the brethren (Jn. 13:34-35).

There are no instructions given to us as to how we would make a distinction between “classes” of brothers.  We will pick up that thought in the next post.  What Catholicism does is not laid on us in Scripture.  It is added “tradition.”

Psalm 2:1-3; Acts 4:25-26, More Evidence of Verbal Inspiration

Psalm 2 presents the “Mystery of God.”  Before time began, in a conversation within the Godhead, the Father designated the Son to be the heir of all things, to receive all the nations as His inheritance.  In Acts 4:25-26 the believers quote Psalm 2:1-2 in their prayer for boldness.  They see the raging and plotting as having been fulfilled in the suffering of Christ at the hands of Herod, Pontius Pilate, the Gentiles and the people of Israel (v27).  Here are the two passages.

Psalm 2:1-2: Why do the nations rage, And the people plot a vain thing? 2 The kings of the earth set themselves, And the rulers take counsel together, Against the Lord and against His Anointed.

Acts 2:25-26: ‘Why did the nations rage, And the people plot vain things? 26 The kings of the earth took their stand, And the rulers were gathered together Against the Lord and against His Christ.’

In Acts the verbs are “aorist” tense.  Why did they rage and plot?  The kings took, the rulers were gathered together.  The Greek aorist tense is defined thus: … characterized by its emphasis on punctiliar action; that is, the concept of the verb is considered without regard for past, present, or future time. There is no direct or clear English equivalent for this tense, though it is generally rendered as a simple past tense in most translations.  The most common use refers to some event that had it’s beginning in the past and has been completed, which is the meaning here.

The context for the promise of the Father to the Son is in the raging and plotting of the nations and people.  This was the common situation of the nations throughout OT history but we see it as well in the latter days which are still unfulfilled.  The “tenses” fit perfectly with this “already fulfilled/yet to be fulfilled” idea.

Hebrew Perfect (rage, counsel)

Hebrew Imperfect (plot, set)

Generally designates a completed action or a situation that is viewed as a single event. Perfects are generally translated as simple pasts “He ran” or as past perfects “He has run”, but they may also be translated as presents or futures. The meaning … therefore has more to do with how an action took place than with when it took place.

Generally designates an action which is continuous, incomplete, or open-ended. Rather than depicting an action as a single event, the imperfect depicts it as a continuing process. It is therefore typically translated as a present “He is running” or a future “He will be running,” although it can sometimes be translated as a continuous past “He was running.” The meaning of the imperfect therefore has more to do with how an action took place than with when it took place.

Simple study.  But demonstrates God’s choice of Hebrew and Greek to reveal His truth to men.  Thank you Father!

Micah 2:6-11, How good is your bed (resting place)?

 Everyone needs rest.  Here is a special Hebrew word, menuha.  It involves a blessing of our salvation.  Let’s begin with passages that will help define the term.

·       Gen. 49:15: In Jacob’s blessing on Issachar he says, He saw that rest was good, and that the land was pleasant.

·       Jud. 20:43: In Israel’s “civil war” the 11 tribes easily trampled the Benjamites.  So rest is a hard job that is easily done.

·       Ruth 1:9: According to Naomi, settling down with a husband would be rest for Ruth.  Think about this in our society where marriage is often ridiculed.

·       2 Sam. 14:17: According to the woman of Tekoa sent by wicked Joab to get David to do his bidding, bringing back Absalom would be comforting for everyone, which of course did not exactly turn out to be comforting.

·       1 Chr. 22:9: Solomon would be a man of rest, likely referring to fact there were no wars in Solomon’s reign.  Solomon’s name is akin to “shalom” (peace).

·       Jer. 45:3: Baruch, in time of Babylonian seige, found no rest (peace of mind).

Now let’s consider this work in relation with the LORD.

·       Jer. 51:59: “quartermaster” is literally mehunah sar, the quiet prince.  This may mean he was not like the princes who had been contentious with Jeremiah. Or as Feinberg says (whom I would trust) he may have been the one to look after the comfort of the king.

·       Zech. 9:1: Damascus, the capitol city, is the resting place of Syria.

Now consider the LORD’s resting place.

·       1 Chr. 28:2: David intended to build a resting place for the Ark, a footstool for the LORD.  That place in Jerusalem is God’s resting place (Ps. 132:8,14).  The future resting place of Messiah will be glorious (Isa. 11:10).  All this is God’s grace because He is too great to make a temple His resting place (Isa. 66:1).

·       And what of Israel’s resting place?  In the wilderness journeys they continuously sought out a place to rest (Num. 10:33) because they had not yet come to the rest of the land, their inheritance from the LORD (Dt. 12:9).  But God promised the land to be Israel’s rest (1 Ki. 8:56).  Though some were denied that rest (Ps. 95:11) because they refused to trust God and enter the land, and others who trusted in Egypt instead of the LORD (Isa. 28:12) and trusted lying prophets (Micah 2:10) in the days of Babylon, yet Israel will someday be at rest in that land (Isa. 32:18).

·       Ah, which leaves us with two great reminders from the Psalms:

Ps. 23:2: He makes me to lie down in green pastures; He leads me beside the still waters. 

Psalm 116:7: Return to your rest, O my soul, for the LORD has dealt bountifully with you.

Psalm 119:33-48

 

Psa. 119:33-40 He:  Give your full attention for your entire life to God’s word.

People often speak of “living without regret”. Perhaps you have heard it said at a funeral that the deceased “died with no regrets”.  Wouldn’t you like to stand before your Lord at His judgment seat with “no regrets”?

Probably the best known death-bed statement in Scripture that speaks of “no regret” is Paul’s claim from prison shortly before losing his life: “I have fought the good fight, I have finished the race, I have kept the faith” (2 Tim. 4:7).  But he would never have come to that place had he not lived as he did in Acts 20:24.  When warned about the dangers that awaited him in Jerusalem he said, “But none of these things move me, nor do I count my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus.”

This stanza is about endurance, whole-hearted endurance.  The Psalmist’s goal is to keep on the way of truth “to the end” (v33) and “with his whole heart” (v34).  Without question this will be a delightful path (v35) though full of affliction and trouble.

But “no regret” living is concerned not only with how we come to the Word; it is concerned with how we deal with distractions.  Thus, the Psalmist tackles two major distractions head on: covetousness (v36) and worthless things (v37).

Think about how much time is spent on “things,” all that involves the “lust of the eyes.”  Every new possession requires proper time both to use it and to maintain it.  One must ask of every item if it contributes to “no regret living.”  Jesus taught us to lay up treasure in heaven rather than on earth (Matt. 6:19-21).

As for worthless things, we must ask the same question.  Worth has to do with God and eternity (2 Cor. 4:17-18).  How often have I claimed frustration that I have no time to pray or to build meaningful relationships with those around me that I might show them Christ, and yet find time for activities that have no eternal value at all?

The proper use of time in the Word will allow God to establish it in us (v38), thus causing us to be rooted and grounded.  Perhaps today is a good day to pray vs. 36-37 that we might finish the race with joy.

 

 

 

 

 

Psalm 119:41-48 Waw:  Plead God’s mercy; share His answers with others.

This stanza seems to be divided in half.  In vs. 41-44 the Psalmist makes his requests with his reasons; in vs. 45-48 in a series of “I wills,” he tells how God’s answer will affect his life.

First he prays that God’s mercies (Heb. chesed, lovingkindness) will come to him (v41).  Then he prays that God will not take away the word of truth from his mouth (v43).  The reasons for these requests are that he might have an answer for those who reproach him (v42) and that he might be continually obedient (v44).

We see that the affliction that the Psalmist is encountering involves the reproach of the wicked.  Reproach by those around us can be a powerful force to turn us away from obedience if we are not careful.  We may fear people and what they say (Prov. 29:25), or may be so concerned with our popularity that we keep silent when the name of Christ is at stake.

Remember Paul’s prayer request in Col. 4:3-4, that God would open a door for him to speak for Christ, and that he would speak clearly.  He then commanded believers to “let your speech be always with grace, seasoned with salt, that you may know how you ought to answer each one” (Col. 4:6).

Peter also told us to be ready always to give an answer to everyone who asks us of the hope that is in us (1 Peter 3:15).  God has left us in this world to be salt and light, and part of that has to do with the right words at the right time.  Perhaps this is the Psalmist’s concern here.

God’s mercies and His word, at work in the believer, will bring about confidence both in the matter of speaking the Word and keeping the Word.

o v45: he will have liberty to speak God’s word to others.

o v46: he will not be ashamed even when speaking to the most eminent of people.

o v47: he will delight in God’s commands.

o v48: he will lift up (honor) and meditate on God’s word.

What a wonderful thought as you begin this day.  Pray for God’s mercy throughout the day, and that you will be filled to overflowing with His word for a needy world.

Timothy: Be Watchful in All Things!

We are not going to study at this time the term “exhort” in 2 Tim. 4:2.  It is important, but it is also huge.  It is the Greek parakaleō and parakalèsis, comfort, encouragement, literally “coming alongside someone to walk with them.”  Obviously, in the matter of pastoral ministry, this is a fantastic truth.  In my current location (we are overseas helping some missionary friends, and this is the day each week I sit at a coffee shop in the train station so I can study) I am not readily able to tackle the subject.  Perhaps I am not ready “out of season.”  Nevertheless, we will do this later. 

But I do want to consider Paul’s imperative in v5: But you be watchful in all things.  This term is not the “be on the alert” often used in the context of the latter days (e.g. Mt. 24:42).  It means to be sober, to be calm and collected in spirit.  We have it as a verb (6x) and adjective (3x).  It adds a constant attitude which will enable us to watch or be on the alert.  This attitude is not distracted by extreme business or distraction but rather is calm, watchful for what might arise.  Thus you will see it used in connection with the idea of watching.  The uses are important in the NT.  First, the verb.

·       1 Thess. 5:6,8: Let us not sleep but let us watch and be sober.  Let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation.

·       2 Tim. 4:5: Timothy was to be watchful in all things.

·       1 Peter 1:13: Gird up the loins of your mind, be sober, rest your hope fully upon the grace to be brought at the revelation of Christ.

·       1 Peter 4:7: The end of all things is at hand; therefore be serious (another “sober” term that is more like “sober” as we think of it, not being drunk) and watchful in your prayers.

·       1 Peter 5:8: Be sober, be vigilant (a “watch” term meaning literally to be awake and not asleep) for the devil walks about as a roaring lion.

And now the adjective.

·       1 Tim. 3:2,11: A bishop must be blameless … temperate, soberminded (the “not like a drunk” term). Wives of deacons must be reverent (yet another term related to being serious; this is an issue), not slanderers, temperate.

·       Titus 2:2: Older men should be sober, reverent (same as the wives in the previous passage), temperate (the not-drunk-like term).  As we said, and we should see, the attitude reflected here is important for a Christian.  I hope I, and we, are well-instructed in this matter.

2 Tim. 2:23-26, Timothy: Convince! Rebuke!

Now, having corrected and convinced of sin, the sin must be rebuked.

·       Mt 8:26: Jesus rebuked the winds and waves and it was completely calm (Mk 4:39; Lk 8:24)

·       Mt 12:16: Jesus warned healed people not to tell who he was.

·       Mt 16:20: Jesus warns his disciples not to tell who he is. (Mk 8:30; Lk 9:21)

·       Mt 16:22: Peter rebuked the Lord, "This shall never happen!" (Mk 8:32). Wow!

·       Mt 17:18: Jesus rebuked the demon, it came out, boy healed. (Lk 9:42)

·       Mt 19:13: the disciples rebuked people who brought children to Jesus (Mk10:13; Lk 18:15).

·       Mt 20:31: the crowd rebuked blind men, to leave Jesus alone (Mk 10:48).

·       Mk 3:12: Jesus told demons not to tell who he was.

·       Mk 8:33: after Peter rebukes Jesus (v32) Jesus rebuked Peter.

·       Mk 9:25: Jesus rebuked demon; it came out as he commanded.

·       Lk 4:35,39,41: Jesus rebukes demon, the fever in Peter's mom-in-law, and demons again (not allowing them to speak).

·       Lk 9:55: Jesus rebukes James, John for wanting to call down fire from heaven.

·       Lk 17:3: if your brother sins, rebuke him.

·       Lk 19:39: Pharisees tell Jesus to rebuke disciples who are praising him.

·       Lk 23:40: criminal on cross rebukes the other.

·       2 Ti 4:2: correct, rebuke, encourage w/great patience, careful instruction

·       Jude 9: Michael says to Satan, "The Lord rebuke you!"

This term coincides well with Paul’s words to Timothy in 1 Tim. 4: “Command and teach.”  The rebuke is, of course, a command.  But then, join all this to 2 Tim. 2:24-26 where Paul encourages Timothy not to be rough but gentle and to teach what needs to be taught to give a basis for the command. (In v25 the NKJV “correcting” is actually the word for instructing as is appropriate for the situation.  In pastoral ministry the pastor is never the dictator.  As Peter said in 1 Peter 5:3, nor as being lords over those entrusted to you, but being examples to the flock.  Jesus used this same “lords” word in Mt. 20:25 and Mk. 10:42 when calling for servant leadership and not as the Gentiles who “lord it over people.”  This correcting and reproving ministry might not be such a problem if we pastoral types were servants.

Eph. 5:8-14; Titus 1:9-14, Timothy: Convince! Rebuke!

We have two similar words to add to the “preaching” arsenal, if you will.  The NKJV “convince” means to convict, refute, confute and thus to find fault, correct.  The NKJV “rebuke” means to censure or admonish; by implication, forbid.  Trench’s Synonyms of the NT says the former is to convince the person of their fault, and the latter then to rebuke them for their fault.  Both are strong.  Both are part of the preaching aspect of the pastoral ministry.  First: to convince (17x)!

·       Mt. 18:15: A sinning brother, tell him his fault just between you and him.

·       Lk. 3:19: John the Baptist rebuked Herod about Herodias, his brother’s wife.

·       Jn. 3:20: All evil-doers hate the light because by it their deeds are exposed.

·       Jn. 8:9: Dealing with the woman caught in adultery, what Jesus did and said caused her accusers to be convicted by their conscience.

·       Jn. 8:46: Jesus asks, “Which of you convicts Me of sin?

·       Jn. 16:8: The Holy Spirit will convict the world of sin, righteousness, judgment.

·       1 Cor. 14:24: If an unbeliever or uninformed person joins a meeting of believers and hears in his own language he is convicted by all.

·       Eph. 5:11,13: Have no fellowship with the unfruitful works of darkness but rather expose them. Things exposed are made manifest by the light.

·       1 Tim. 5:20: Sinning elders to be rebuked in presence of all so the rest may fear.

·       2 Tim. 4:2: part of preaching is to convince of sin and then to rebuke it.

·       Ti. 1:9,13: Elders must exhort and convict those who contradict sound doctrine.  Titus should sharply rebuke Cretan believers so they will be sound in faith.

·       Ti. 2:15: Similar to Paul’s charge to Timothy, Titus should speak, exhort and rebuke with all authority.  “Let no one despise you.”

·       Hb. 12:5: We should not be discouraged when we are rebuked by the Lord.

·       Jas. 2:9: Those who show partiality are convicted by the law as transgressors.

·       Rev. 3:19: As many as I love, I rebuke and chasten.  … be zealous and repent.

The noun form appears 2x and these are important.

·       2 Tim. 3:16: Scripture is profitable for doctrine, reproof, correction (meaning to straighten out) and instruction in righteousness.

·       Heb. 11:1: Faith is the evidence (convincing, conviction) of things not seen

Three other “single use” compound terms are found here:

·       Jude 1:15: Christ will execute judgment and “thoroughly convict” the ungodly.

·       Acts 18:28: Apollos “mightily convinced” the Jews at Ephesus.

·       2 Peter 2:16: Balaam was rebuked by his jackass for his iniquity.

These are clear and valuable words from Christ, the Head of the Church. They need to be accepted by those who need them.  AND to be practiced by those involved in pastoral ministry, as well as by all believers when it is appropriate.

Acts 12:5-11, Timothy: Be Instant! (?)

That, of course, in the KJV.  The NKJV says “be ready.”  We can move on, having understood Paul’s instruction, except this word is really quite interesting in its 21x in the NT.  It means to set something in place, to place in order and thus, to be ready.  It might refer to someone being at attention, ready to do something without hesitation. Keep that in mind as we “fly” through these passages.  You will see it is a favorite term for Luke

·       Lk. 2:9: An angel of the Lord stood before the shepherds of Bethlehem.

·       Lk. 2:38: The prophetess Anna coming in that instant gave thanks to the Lord.

·       Lk. 4:39: Jesus stood over Peter’s mother-in-law, rebuked the fever and it left her.

·       Lk. 10:40: Martha, busy with serving, approached Jesus to get Mary to help.

·       Lk. 20:1: As Jesus taught in the temple and preached the gospel, the priests/scribes/elders confronted Him.

·       Lk. 21:34: Take heed not to be distracted with drunkenness and cares of this life and that Day come on you unexpectedly.

·       Lk. 24:4: At the tomb, two men in shining garments stood by the confused women.

·       Ac. 4:1: As Peter and John spoke to the people the authorities came upon them.

·       Ac. 6:12: The authorities came upon Stephen, seized him, brought him to the council.

·       Ac. 10:17; 11:11: As Peter wondered about the vision he had seen, those sent from Cornelius stood before the gate.

·       Ac. 12:7: An angel stood by Peter while in prison.

·       Ac. 17:5: The rioting mob attacked the house of Jason.

·       Ac. 22:13: Ananias came to Paul and stood and said, “receive your sight.”

·       Ac. 22:20: When Stephen was martyred Paul was standing by consenting to his death and guarding the clothes of those killing him.

·       Ac. 23:11: The Lord stood by Paul, assured him he would testify him in Rome.

·       Ac. 23:27: The Roman commander notes how he came to Paul’s aid when he was seized by the Jews.

·       Ac. 28:2: The rain was falling on island of Malta when Paul was ship-wrecked.

·       1 Thess. 5:3: When people say “Peace and safety” then sudden destruction will come upon them.

·       2 Tim. 4:2: Timothy! Be ready in season and out of season. 

·       2 Tim. 4:6: The time of Paul’s departure was at hand.

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.