It was 10 years ago that God had mercy on me and regenerated my will to enable me to receive Christ as my Lord and Saviour. To commemorate a decade of Christian worship and service I spent some time in 2006 reflecting on God’s innumerable blessings He so graciously granted to me this last year, and indeed, over the last decade.
I echo the Psalmist: “Blessed be God, because He has not rejected my prayer or removed His steadfast love from me!” (Psalm 66:20). How awesome are God’s deeds toward His Church, for “The Lord reigns; He is robed in majesty; the Lord is robed; He has put on strength as His belt” (Psalm 93:1).
This year has been one of joyful surrender to God’s plan as I grappled with unexpected obstacles and detours but rejoiced in God’s sovereignty. I was privileged to witness God’s amazing transformative power in the lives of several friends as their hostility toward God melted into obedience. How wonderful it has been to see God turn their hearts of stone into hearts of flesh, an act that God choose to enact within me a decade earlier.
I love Paul’s words of encouragement to Titus. “For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. But when the goodness and loving kindness of God our Saviour appeared, He saved us, not because of works done by us in righteousness, but according to His own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom He poured out on us richly through Jesus Christ our Saviour, so that being justified by His grace we might become heirs according to the hope of eternal life” (Titus 3:3-7).
His words remind me that God continues to draw the elect to Himself. My prayer for 2007 is that I may continue to mature in Christ as I seek to grow in obedience and humility for the sake of the gospel and for God’s glory.
Saturday, December 30, 2006
Saints
Heather Mallick’s columns are informative because they provide interesting insight into the worldview of a member of the political left secular elite. Her most recent column, celebrating the ‘saints and standouts’ of 2006 is a whose who of the left-wing world.
Martha Hall Findlay, Ségolçne Royal, Elizabeth May, Michelle Bachelet and Nancy Pelosi are all her list (all happen to be left-wing politicians) Other ‘saints’ on her list are Amnesty International, Robert Fisk, Stéphane Dion, Linda McQuaig and Richard Dawkins.
According to Ms. Mallick, Antonia Zerbisias “is the only Canadian journalist who tells the truth about Canadian journalism”.[i]
Sure.
I find it amusing she used the term saint, for she is a frequent critic of religion. She clearly misunderstands what a saint is.
A saint is not someone who devotes his or her life to combating climate change, critiquing Israel, or arguing that teaching religion to children is child abuse.
Saints are those who are loved by God (Romans 1:7) and to whom have been revealed God’s truth (Colossians 1:26).
[i] Heather Mallick, “Saints & standouts 2006” CBC, 25 Dec 2006. Accessed 26 Dec 2006. Available:
Friday, December 29, 2006
1 Timothy 6:2-21
Teach and urge these things. If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain. Now there is great gain in godliness with contentment, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.
But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness. Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you were made the good confession in the presence of many witnesses. I charge you in the presence of Christ Jesus, who in His testimony before Pontius Pilate made the good confession, to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ, which He will display at the proper time – He who is the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To Him be honour and eternal dominion. Amen.
As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy They are to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.
O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called knowledge, for by professing it some have swerved from the faith. Grace be with you. (1 Timothy 6:2-20)
Paul returns to the issue of false teachers and notes that those who teach falsely do it because they are puffed up with conceit and crave controversy. This is interesting, because according to Paul the false teachers were probably teaching incorrect truths because they enjoyed the problems it caused and the tension that ensued.
Paul continues that Christians can be content because Christ meets their needs. He warns that those who desire to be rich will fall into a temptation that plunges them into ruin and destruction. Verse 10 couldn’t be clearer. Loving money is a root of all kinds of evil. Even a superficial study of world history reveals how accurate Paul’s statement is.
Instead of money, Paul reminds Timothy to “pursue righteousness, godliness, faith, love, steadfastness (and) gentleness.”
Paul’s next instruction has been a wonderful source of comfort for Christians throughout the generations. “Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you were made the good confession in the presence of many witnesses.” He reminds Timothy not to become complacent, and that while life in Christ begins new life, the goal of the Christian life is always the future. Further, eternal life is not something people naturally choose, but something to which God calls us.
The ‘good confession in the presence of many witnesses’ probably refers to Timothy’s baptism. The ‘good confession’ that one has come to faith in Christ leads naturally into the ‘good fight’ of seeking to live in faithfulness to Him. ‘Before Pontius Pilate made the good confession’ may refer to Jesus’ trial before Pilate, but also may be an allusion to His death.
Paul continues with a sweeping statement of God’s majesty as ‘the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To Him be honour and eternal dominion. Amen.”
Having condemned the love of money and affirmed the future orientation of Christian hope, Paul provides an exhortation for those who find themselves wealthy.
I love what Paul writes, saying that the wealthy shouldn’t trust their riches but instead, should be rich in good works, to be generous and ready to share, so that “they may take hold of that which is truly life.” Amen to that! Indeed the abundant life in Christ is fully enjoyed by reaching out to the poor and providing for the material needs of others.
Paul ends the letter with one final charge to Timothy, once again set in the context of dealing with the false teachers. Timothy is to guard the deposit entrusted to him (the sound doctrine of the gospel) and avoid the false ‘knowledge’. This word, in fact is gnosis in Greek, from which the word Gnosticism is derived.
“Grace be with you” is an abrupt conclusion, lacking Paul’s usual personal greetings. This suggests that Paul saw the situation he was addressing to be serious.
1 Timothy is an important book for it provides guidance for good leadership in the church and instructions for the treatment of different groups of people. All – from a Christian family’s care for its widows to a Christian slave’s obedience – should be done out of a desire to bring God pleasure. For indeed, that should be the great motive in all our actions.
But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness. Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you were made the good confession in the presence of many witnesses. I charge you in the presence of Christ Jesus, who in His testimony before Pontius Pilate made the good confession, to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ, which He will display at the proper time – He who is the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To Him be honour and eternal dominion. Amen.
As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy They are to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.
O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called knowledge, for by professing it some have swerved from the faith. Grace be with you. (1 Timothy 6:2-20)
Paul returns to the issue of false teachers and notes that those who teach falsely do it because they are puffed up with conceit and crave controversy. This is interesting, because according to Paul the false teachers were probably teaching incorrect truths because they enjoyed the problems it caused and the tension that ensued.
Paul continues that Christians can be content because Christ meets their needs. He warns that those who desire to be rich will fall into a temptation that plunges them into ruin and destruction. Verse 10 couldn’t be clearer. Loving money is a root of all kinds of evil. Even a superficial study of world history reveals how accurate Paul’s statement is.
Instead of money, Paul reminds Timothy to “pursue righteousness, godliness, faith, love, steadfastness (and) gentleness.”
Paul’s next instruction has been a wonderful source of comfort for Christians throughout the generations. “Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you were made the good confession in the presence of many witnesses.” He reminds Timothy not to become complacent, and that while life in Christ begins new life, the goal of the Christian life is always the future. Further, eternal life is not something people naturally choose, but something to which God calls us.
The ‘good confession in the presence of many witnesses’ probably refers to Timothy’s baptism. The ‘good confession’ that one has come to faith in Christ leads naturally into the ‘good fight’ of seeking to live in faithfulness to Him. ‘Before Pontius Pilate made the good confession’ may refer to Jesus’ trial before Pilate, but also may be an allusion to His death.
Paul continues with a sweeping statement of God’s majesty as ‘the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To Him be honour and eternal dominion. Amen.”
Having condemned the love of money and affirmed the future orientation of Christian hope, Paul provides an exhortation for those who find themselves wealthy.
I love what Paul writes, saying that the wealthy shouldn’t trust their riches but instead, should be rich in good works, to be generous and ready to share, so that “they may take hold of that which is truly life.” Amen to that! Indeed the abundant life in Christ is fully enjoyed by reaching out to the poor and providing for the material needs of others.
Paul ends the letter with one final charge to Timothy, once again set in the context of dealing with the false teachers. Timothy is to guard the deposit entrusted to him (the sound doctrine of the gospel) and avoid the false ‘knowledge’. This word, in fact is gnosis in Greek, from which the word Gnosticism is derived.
“Grace be with you” is an abrupt conclusion, lacking Paul’s usual personal greetings. This suggests that Paul saw the situation he was addressing to be serious.
1 Timothy is an important book for it provides guidance for good leadership in the church and instructions for the treatment of different groups of people. All – from a Christian family’s care for its widows to a Christian slave’s obedience – should be done out of a desire to bring God pleasure. For indeed, that should be the great motive in all our actions.
Thursday, December 28, 2006
1 Timothy 5:17-25, 6-1-2
Let the elders who rule well be considered worthy of double honour, especially those who labour in preaching and teaching. For the Scripture says, You shall not muzzle an ox when it treads out the grain, and, the labourer deserves his wages. Do not admit a charge against an elder except on the evidence of two or three witnesses. As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear. In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality. Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure. (No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments.) The sins of some men are conspicuous, going before them to judgment, but the sins of others appear latter. So also good works are conspicuous, and even those that are not cannot remain hidden. (1 Timothy 5:17-35)
Let all who are under a yoke as slaves regard their own masters as worthy of all honour, so that the name of God and the teaching may not be reviled. Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved. (1 Timothy 6:1-2)
Paul now returns his attention to the elders in the church. As with the widows, he addresses the two issues of proper honour for elders and how to deal with those who sin. The double honour Paul is referring to is the honour of the position as well as financial remuneration.
In referring to those who especially labour in preaching and teaching, Paul is speaking about two kinds of elders: those who govern the church and those who, in addition, carry out the more specialized ministry of preaching and teaching.
Verse 18 is interesting because Paul cites both Deuteronomy 25:4 and a saying of Jesus recorded in Luke 10:7 as ‘Scripture’. This is an indication of how soon Christian writings were being placed on the same level of authority as the Old Testament.
Paul reminds Timothy that financial payment to leaders in the church is important. He also encourages the public rebuke of leaders who continue to sin.
The elect angels he refers to are those who will presumably serve as witnesses at the Judgment (Matthew 25:31).
Paul, in keeping with his common theme of perjuring and preventing false teachers from leading the believers astray, warns that to participate in the ordination of an elder (Do not be hasty in the laying on of hands) known to be unqualified is to approve of his sins and to risk sharing the guilt. He makes another reference to the importance of care in screening candidates for ordination: “The sins of some men are conspicuous, going before them to judgment”.
People who think Christians should drink alcohol sometimes quote verse 23. Paul probably mentioned it here because the practice of abstaining from wine as a matter of principle reflects the influence of the false teachers’ concept of purity. Paul, in contrast, recognizes a medicinal value of wine.
He then briefly discusses the problem of slaves who have not been showing proper respect for their Christian masters and reminds them to treat their masters as brothers in Christ.
Let all who are under a yoke as slaves regard their own masters as worthy of all honour, so that the name of God and the teaching may not be reviled. Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved. (1 Timothy 6:1-2)
Paul now returns his attention to the elders in the church. As with the widows, he addresses the two issues of proper honour for elders and how to deal with those who sin. The double honour Paul is referring to is the honour of the position as well as financial remuneration.
In referring to those who especially labour in preaching and teaching, Paul is speaking about two kinds of elders: those who govern the church and those who, in addition, carry out the more specialized ministry of preaching and teaching.
Verse 18 is interesting because Paul cites both Deuteronomy 25:4 and a saying of Jesus recorded in Luke 10:7 as ‘Scripture’. This is an indication of how soon Christian writings were being placed on the same level of authority as the Old Testament.
Paul reminds Timothy that financial payment to leaders in the church is important. He also encourages the public rebuke of leaders who continue to sin.
The elect angels he refers to are those who will presumably serve as witnesses at the Judgment (Matthew 25:31).
Paul, in keeping with his common theme of perjuring and preventing false teachers from leading the believers astray, warns that to participate in the ordination of an elder (Do not be hasty in the laying on of hands) known to be unqualified is to approve of his sins and to risk sharing the guilt. He makes another reference to the importance of care in screening candidates for ordination: “The sins of some men are conspicuous, going before them to judgment”.
People who think Christians should drink alcohol sometimes quote verse 23. Paul probably mentioned it here because the practice of abstaining from wine as a matter of principle reflects the influence of the false teachers’ concept of purity. Paul, in contrast, recognizes a medicinal value of wine.
He then briefly discusses the problem of slaves who have not been showing proper respect for their Christian masters and reminds them to treat their masters as brothers in Christ.
Wednesday, December 27, 2006
1 Timothy 5:1-16
Do not rebuke an older man but encourage him as you would a father. Treat younger men like brothers, older women like mothers, younger women like sisters, in all purity. Honour widows who are truly windows. But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God. She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day, but she who is self-indulgent is dead even while she lives. Command these things well, so that they may be without reproach. But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than un believer.
Let a widow be enrolled if she is not less than sixty years of age, having been the wife of one husband, and having a reputation for good works: if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work. But refuse to enrol younger widows, for when their passions draw them away from Christ, they desire to marry and so incur condemnation for having abandoned their former faith. Besides that, they learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not. So I would have younger widows marry, bear children, manage their households, and give the adversary no occasion for slander. For some have already strayed after Satan. If any believing women has relatives who are women, let her care for them. Let the church not be burdened, so that it may care for those who are really widows (1 Timothy 5:1-16)
Paul reminds Timothy not to rebuke an older man as a balance to his previous command not to abuse the authority he possesses. Paul now turns his attention to three groups in which problems had apparently arisen in the church at Ephesus: widows, elders and slaves. Today I will look at his discussion of widows.
In a ‘welfare state’ many people expect the government to take care of the poor. Such an active role for the government, however, is a relatively new concept – and certainly foreign to the church at Ephesus.
Paul’s concern to identify needy widows and provide for their care forms the backdrop for a discussion of the problems of younger windows, some of whom had apparently become influenced by the false teaching at Ephesus. It is interesting to note that the care of widows, who often had material needs, is a major theme in the Old Testament (Deuteronomy 24:19-21, Isaiah 1:17, Jeremiah 22:3, Zechariah 7:9, 10, Malachi 3:5).
“She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day..” (v. 5) Poverty usually drove widows to exemplary lives of prayer and faithful dependence upon God. For such widows, the church was the visible hand of God in providing for their needs.
Verse 10 is in the past tense because Paul’s concern is not with what the widow might still do for the church but with what she has accomplished in her life.
Paul adds that the church should not replace the responsibility of the family to care for the widows, so as to unnecessarily burden the church (at the expense of those who truly need help).
I will look at Paul’s comments regarding elders, Lord-willing, next time.
Let a widow be enrolled if she is not less than sixty years of age, having been the wife of one husband, and having a reputation for good works: if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work. But refuse to enrol younger widows, for when their passions draw them away from Christ, they desire to marry and so incur condemnation for having abandoned their former faith. Besides that, they learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not. So I would have younger widows marry, bear children, manage their households, and give the adversary no occasion for slander. For some have already strayed after Satan. If any believing women has relatives who are women, let her care for them. Let the church not be burdened, so that it may care for those who are really widows (1 Timothy 5:1-16)
Paul reminds Timothy not to rebuke an older man as a balance to his previous command not to abuse the authority he possesses. Paul now turns his attention to three groups in which problems had apparently arisen in the church at Ephesus: widows, elders and slaves. Today I will look at his discussion of widows.
In a ‘welfare state’ many people expect the government to take care of the poor. Such an active role for the government, however, is a relatively new concept – and certainly foreign to the church at Ephesus.
Paul’s concern to identify needy widows and provide for their care forms the backdrop for a discussion of the problems of younger windows, some of whom had apparently become influenced by the false teaching at Ephesus. It is interesting to note that the care of widows, who often had material needs, is a major theme in the Old Testament (Deuteronomy 24:19-21, Isaiah 1:17, Jeremiah 22:3, Zechariah 7:9, 10, Malachi 3:5).
“She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day..” (v. 5) Poverty usually drove widows to exemplary lives of prayer and faithful dependence upon God. For such widows, the church was the visible hand of God in providing for their needs.
Verse 10 is in the past tense because Paul’s concern is not with what the widow might still do for the church but with what she has accomplished in her life.
Paul adds that the church should not replace the responsibility of the family to care for the widows, so as to unnecessarily burden the church (at the expense of those who truly need help).
I will look at Paul’s comments regarding elders, Lord-willing, next time.
Friday, December 22, 2006
1 Timothy 4:11-16
Command and teach these things. Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity. Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you. Practice these things, devote yourself to them, so that all may see your progress. Keep a close watch on yourself and on the teaching. Persist in this, for by doing so you will save both yourself and your hearers (1 Timothy 4:11-16)
There are some verses that stick in my mind. 1 Timothy 4:12 is one of them. It was the basis for my first e-mail address and was one of the earliest Scriptures I memorized. Paul wrote this probably because Timothy was timid and some at the church in Ephesus may not have accepted his authority. The significance, for me, has changed over the years. Note that some translations say set an example ‘for’ the believers, others versions are ‘of’ the believers. The meaning does change, but Paul’s exhortation to live a holy life to God’s glory does not.
In high school 1 Timothy 4:12 was an encouragement to me because very soon after the Lord converted me, He brought me to an understanding of the expectation of seeing myself set apart for Him.
In university 1 Timothy 4:12 was an encouragement to me because I embraced the joy of striving to live in obedience to the Lord and setting an example in speech, conduct, love, faith and purity.
Now that I’m back at the church I attended in high school I am encouraged by 1 Timothy because I sometimes feel as though I’m treated differently by the other members because I’m young(er). I stand out. The next youngest regular attendee is 19 months old. The next oldest is in his mid-30s.
It’s very kind that one of the older men often offers me candy on Sunday, albeit a little strange. He doesn’t, to my knowledge, offer anyone else candy. Some members are surprised when I pray aloud in the congregation or lead the services. They act astounded that I have, at least, a basic understanding of theology.
I will continue to be encouraged by this verse, because it’s a good reminder that my youth should not prevent me from service in the church.
Paul reminds Timothy of the importance of the “public reading of Scripture, to exhortation, to teaching.” These coupled with the proper administration of the ordinances, sum up how God intends corporate worship to be.
In recent years, the seeker sensitive movement has influenced how much of the evangelical world frames the purpose of Sunday worship. It’s a time, they say, to reach out to the unchurched by avoiding offensive subjects and also an opportunity for expressions of praise through interpretive dance, skits, comical monologues and other diversions.
D.A. Carson writes, “A congregation so concerned not to cause offense that it manages to entertain and amuse but never to worship God either in the way it lives or in its corporate life carries little credibility (there’s that word again!) to a burned-out postmodern generation that rejects linear thought yet hungers for integrity of relationships.”[i] (60)
Teaching, preaching and the reading of the Word are so important because it exposes the false teachers and neutralizes their impact. And that ensures God-glorifying, Christ-centred worship. Or, as Carson wrote, “This side the Fall, human worship of God properly responds to the redemptive provision that God has graciously made”[ii]
Paul also points to the outcome of solid teaching. “Practice these things, devote yourself to them so that all may see your progress.” This is a reference to the advancement of Timothy’s spiritual life and his ministry. It’s interesting to note that it is ‘progress’ not arrival.
Paul then summarizes his previous points by reminding Timothy that keeping a close watch on himself (12) and the teaching (13) will save both himself and his hearers.
God alone grants salvation, but He is pleased to use His people as instruments in bringing salvation to others. Salvation, of course, is not completed when one comes to faith. Faith brings justification and assurance of salvation. But faith also begins the lifelong process of sanctification that continues until the Christian is promoted to glory (glorification) in heaven.
[i] DA Carson, “Worship under the Word” in DA Carson ed Worship by the Book. Grand Rapids: Zondervan, 2002. pp. 11-63 (p 60).
[ii] Ibid, p. 38.
There are some verses that stick in my mind. 1 Timothy 4:12 is one of them. It was the basis for my first e-mail address and was one of the earliest Scriptures I memorized. Paul wrote this probably because Timothy was timid and some at the church in Ephesus may not have accepted his authority. The significance, for me, has changed over the years. Note that some translations say set an example ‘for’ the believers, others versions are ‘of’ the believers. The meaning does change, but Paul’s exhortation to live a holy life to God’s glory does not.
In high school 1 Timothy 4:12 was an encouragement to me because very soon after the Lord converted me, He brought me to an understanding of the expectation of seeing myself set apart for Him.
In university 1 Timothy 4:12 was an encouragement to me because I embraced the joy of striving to live in obedience to the Lord and setting an example in speech, conduct, love, faith and purity.
Now that I’m back at the church I attended in high school I am encouraged by 1 Timothy because I sometimes feel as though I’m treated differently by the other members because I’m young(er). I stand out. The next youngest regular attendee is 19 months old. The next oldest is in his mid-30s.
It’s very kind that one of the older men often offers me candy on Sunday, albeit a little strange. He doesn’t, to my knowledge, offer anyone else candy. Some members are surprised when I pray aloud in the congregation or lead the services. They act astounded that I have, at least, a basic understanding of theology.
I will continue to be encouraged by this verse, because it’s a good reminder that my youth should not prevent me from service in the church.
Paul reminds Timothy of the importance of the “public reading of Scripture, to exhortation, to teaching.” These coupled with the proper administration of the ordinances, sum up how God intends corporate worship to be.
In recent years, the seeker sensitive movement has influenced how much of the evangelical world frames the purpose of Sunday worship. It’s a time, they say, to reach out to the unchurched by avoiding offensive subjects and also an opportunity for expressions of praise through interpretive dance, skits, comical monologues and other diversions.
D.A. Carson writes, “A congregation so concerned not to cause offense that it manages to entertain and amuse but never to worship God either in the way it lives or in its corporate life carries little credibility (there’s that word again!) to a burned-out postmodern generation that rejects linear thought yet hungers for integrity of relationships.”[i] (60)
Teaching, preaching and the reading of the Word are so important because it exposes the false teachers and neutralizes their impact. And that ensures God-glorifying, Christ-centred worship. Or, as Carson wrote, “This side the Fall, human worship of God properly responds to the redemptive provision that God has graciously made”[ii]
Paul also points to the outcome of solid teaching. “Practice these things, devote yourself to them so that all may see your progress.” This is a reference to the advancement of Timothy’s spiritual life and his ministry. It’s interesting to note that it is ‘progress’ not arrival.
Paul then summarizes his previous points by reminding Timothy that keeping a close watch on himself (12) and the teaching (13) will save both himself and his hearers.
God alone grants salvation, but He is pleased to use His people as instruments in bringing salvation to others. Salvation, of course, is not completed when one comes to faith. Faith brings justification and assurance of salvation. But faith also begins the lifelong process of sanctification that continues until the Christian is promoted to glory (glorification) in heaven.
[i] DA Carson, “Worship under the Word” in DA Carson ed Worship by the Book. Grand Rapids: Zondervan, 2002. pp. 11-63 (p 60).
[ii] Ibid, p. 38.
Thursday, December 21, 2006
1 Timothy 4:6-10
If you put these things before the brothers, you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed. Have nothing to do with irreverent, silly myths. Rather train yourself for godliness: for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come. The saying is trustworthy and deserving of full acceptance. For to this end we toil and strive, because we have our hope set on the living God, who is the Saviour of all people, especially of those who believe (1 Timothy 4:6-10).
Googling ‘Health’ yields 918 million hits. There are, in comparison, 405 million hits for ‘God’, 48.6 million for ‘Christianity’ and 32 million for ‘Jesus Christ’.
This isn't surprising. For a culture infatuated by youthfulness, physical appearance and health is constantly seeking salvation through the next big drug, or breakthrough treatment or experiment. Paul recognizes that ‘bodily training is of some value’ but ‘godliness is of value in every way as it holds promise for the present life and also for the life to come’. This verse often comes to mind when joggers pass me as I walk to church Sunday morning.
Godliness (eusebeia) emanates from reverence, piousness and obedience.
Having exposed the false teachers, Paul continues with a series of personal admonitions to Timothy regarding his ministry by intertwining spiritual discipline with official duties.
Paul reminds Timothy that a good servant is one who is trained and ‘nourished up in the words of faith and good doctrine’ (KJV) and one who avoids silly fables. And those who are nourished in the words of faith do so “because of the hope set on the living God, who is the Saviour of all people, especially of those who believe.”
Paul is referring to the general call to repentance and salvation extended to all people when he writes ‘Saviour of all people’. He adds 'especially of those who believe’ to proclaim that salvation is God’s gift, to those who trust in His provision in Christ (Romans 8:30).
Googling ‘Health’ yields 918 million hits. There are, in comparison, 405 million hits for ‘God’, 48.6 million for ‘Christianity’ and 32 million for ‘Jesus Christ’.
This isn't surprising. For a culture infatuated by youthfulness, physical appearance and health is constantly seeking salvation through the next big drug, or breakthrough treatment or experiment. Paul recognizes that ‘bodily training is of some value’ but ‘godliness is of value in every way as it holds promise for the present life and also for the life to come’. This verse often comes to mind when joggers pass me as I walk to church Sunday morning.
Godliness (eusebeia) emanates from reverence, piousness and obedience.
Having exposed the false teachers, Paul continues with a series of personal admonitions to Timothy regarding his ministry by intertwining spiritual discipline with official duties.
Paul reminds Timothy that a good servant is one who is trained and ‘nourished up in the words of faith and good doctrine’ (KJV) and one who avoids silly fables. And those who are nourished in the words of faith do so “because of the hope set on the living God, who is the Saviour of all people, especially of those who believe.”
Paul is referring to the general call to repentance and salvation extended to all people when he writes ‘Saviour of all people’. He adds 'especially of those who believe’ to proclaim that salvation is God’s gift, to those who trust in His provision in Christ (Romans 8:30).
Wednesday, December 20, 2006
1 Timothy 4:1-5
Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, through the insincerity of liars whose consciences are seared, who forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, for it is made holy by the word of God and prayer (1 Timothy 4:1-5).
Paul once again addresses the false teachers. In writing about the latter times, he is not referring to a period just prior to the Second Coming of Christ. Rather, in keeping with the overall New Testament perspective, it is the era inaugurated by Christ’s First Advent and completed at His second (Acts 2:17, Hebrews 1:2, 1 Peter 1:20).
His statement ‘some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons’ refers to false teachers in the church. These false teachers were apparently advocating an overly rigorous lifestyle including banning some foods and forbidding marriage.
Paul has already affirmed marriage (3:2,12) so ‘that God created to be received with thanksgiving by those who believe and know the truth’ refers to food.
“Everything created by God is good” is an affirmation of truth contrary to what the false teachers were promoting. For the Christian recognizes the essential goodness of God’s creation (Genesis 1) and the privilege it is to receive God’s blessing with a thankful heart.
Paul once again addresses the false teachers. In writing about the latter times, he is not referring to a period just prior to the Second Coming of Christ. Rather, in keeping with the overall New Testament perspective, it is the era inaugurated by Christ’s First Advent and completed at His second (Acts 2:17, Hebrews 1:2, 1 Peter 1:20).
His statement ‘some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons’ refers to false teachers in the church. These false teachers were apparently advocating an overly rigorous lifestyle including banning some foods and forbidding marriage.
Paul has already affirmed marriage (3:2,12) so ‘that God created to be received with thanksgiving by those who believe and know the truth’ refers to food.
“Everything created by God is good” is an affirmation of truth contrary to what the false teachers were promoting. For the Christian recognizes the essential goodness of God’s creation (Genesis 1) and the privilege it is to receive God’s blessing with a thankful heart.
Tuesday, December 19, 2006
1 Timothy 3:14-16
I hope to come to you soon, but I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of truth. Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory (1 Timothy 3:14-16).
After writing specific instructions on prayer, worship and church offices, Paul explains why he is writing the letter. He hopes to visit the church soon, but if he cannot, he hopes that they will obey God.
‘Pillar and buttress’ both denote providing support. Paul’s intent is to emphasize that the truth is found in and sustained by God’s church, as opposed to false teachers.
Verse 16, which may have been a fragment of an early Christian hymn, is full of sound doctrine.
“He was manifested in the flesh’ is a reference to the Incarnation, with a hint at Christ’s pre-existence.
‘vindicated by the Spirit’ is a reference to Christ’s resurrection (Romans 1:4).
‘seen by angels’ is a reference to the Ascension (Acts 1:10,11).
‘proclaimed among the nations’ is a reference to the spreading of God’s truth among all nationalities and people groups.
‘taken up in glory’ is a reference to Christ’s exaltation to the right hand of God (Acts 7:56).
Paul then returns to his main theme of attacking false teachers, which Lord willing, I will examine next time.
After writing specific instructions on prayer, worship and church offices, Paul explains why he is writing the letter. He hopes to visit the church soon, but if he cannot, he hopes that they will obey God.
‘Pillar and buttress’ both denote providing support. Paul’s intent is to emphasize that the truth is found in and sustained by God’s church, as opposed to false teachers.
Verse 16, which may have been a fragment of an early Christian hymn, is full of sound doctrine.
“He was manifested in the flesh’ is a reference to the Incarnation, with a hint at Christ’s pre-existence.
‘vindicated by the Spirit’ is a reference to Christ’s resurrection (Romans 1:4).
‘seen by angels’ is a reference to the Ascension (Acts 1:10,11).
‘proclaimed among the nations’ is a reference to the spreading of God’s truth among all nationalities and people groups.
‘taken up in glory’ is a reference to Christ’s exaltation to the right hand of God (Acts 7:56).
Paul then returns to his main theme of attacking false teachers, which Lord willing, I will examine next time.
Monday, December 18, 2006
1 Timothy 3:1-13
The saying is trustworthy. If anyone aspires to the office of overseer, he desires a noble task. Therefore, an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church? He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil. Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. They must hold the mystery of the faith with a clear conscience. And let them also be tested first; then let them serve as deacons if they prove themselves blameless. Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things. Let deacons each be the husband of one wife, managing their children and their own households well. For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus. (1 Timothy 3:1-13)
The apostle Paul now turns his attention to some of the characteristics that make a man a potentially good leader in the church. The editors of the Reformation Study Bible write, "Paul’s focus on the personal qualities of those who would serve in the positions, rather than their duties, indicates his concern to install the right people, perhaps because some of the false teachers have come from, or are seeking positions of leadership."
He first addresses the qualifications for ‘overseers’, which is one of a group of individuals charged with the general care of the church. The word is interchangeable with ‘elder’ (Acts 20:17, 28; Titus 1:5-7).
I find the characteristics Paul listed to be very interesting because all are highly prized among secular employers looking for great employees. It is common sense. And as D.A Carson said, “In some respects, the list is remarkable for being unremarkable.”[i]
They must be ‘above reproach’ which is a general category. It of course, doesn’t mean without sin, for no one would be qualified. Rather it means ‘above scandalous reproach’. Paul’s major concern in his letter to Timothy is that the elders have good standing among people outside the church. He expands on the qualifications for elders in Titus 1:6-9.
Paul is not disqualifying single men (as long as they meet the other requirements) when he writes ‘the husband of one wife’. This expression has sometimes been understood to prohibit polygamy, remarriage after a divorce, or marital infidelity.
Elders should be able teach, take care of the church, and be mature in the faith. He probably didn’t want a convert to lead because the zeal and enthusiasm of most converts is often coupled with a susceptibly to be swayed by false teachers.
He also lays out the qualifications for Deacons, which again are attitudes admired by people inside and outside the church.
[i] DA Carson, Defining Elders, Accessed 18 December 2006. Available:
http://www.9marks.org/partner/Article_Display_Page/
0,,PTID314526CHID598014CIID2157886,00.html
The apostle Paul now turns his attention to some of the characteristics that make a man a potentially good leader in the church. The editors of the Reformation Study Bible write, "Paul’s focus on the personal qualities of those who would serve in the positions, rather than their duties, indicates his concern to install the right people, perhaps because some of the false teachers have come from, or are seeking positions of leadership."
He first addresses the qualifications for ‘overseers’, which is one of a group of individuals charged with the general care of the church. The word is interchangeable with ‘elder’ (Acts 20:17, 28; Titus 1:5-7).
I find the characteristics Paul listed to be very interesting because all are highly prized among secular employers looking for great employees. It is common sense. And as D.A Carson said, “In some respects, the list is remarkable for being unremarkable.”[i]
They must be ‘above reproach’ which is a general category. It of course, doesn’t mean without sin, for no one would be qualified. Rather it means ‘above scandalous reproach’. Paul’s major concern in his letter to Timothy is that the elders have good standing among people outside the church. He expands on the qualifications for elders in Titus 1:6-9.
Paul is not disqualifying single men (as long as they meet the other requirements) when he writes ‘the husband of one wife’. This expression has sometimes been understood to prohibit polygamy, remarriage after a divorce, or marital infidelity.
Elders should be able teach, take care of the church, and be mature in the faith. He probably didn’t want a convert to lead because the zeal and enthusiasm of most converts is often coupled with a susceptibly to be swayed by false teachers.
He also lays out the qualifications for Deacons, which again are attitudes admired by people inside and outside the church.
[i] DA Carson, Defining Elders, Accessed 18 December 2006. Available:
http://www.9marks.org/partner/Article_Display_Page/
0,,PTID314526CHID598014CIID2157886,00.html
Sunday, December 17, 2006
1 Timothy 2:8-15
For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth. I desire then that in every place the men should pray, lifting holy hands without anger or quarrelling: likewise also that woman should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness – with good works. Let a woman learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. For Adam was not deceived, but the woman was deceived and became a transgressor. Yet she will be saved through childbearing – if they continue in faith and love and holiness, with self-control. (1 Timothy 2:8-15)
In a culture of womym centres and gender affirmative action programs, Paul's advice to Timothy sounds discriminatory and sexist and all of the other 'sinful' labels certain interest groups enjoy throwing at their opponents.
But it's neither discriminatory nor sexist. Perhaps the only thing unusual about this section of Paul's letter to his close friend Timothy was his statement 'I am telling the truth…not lying' People don't usually question the truthfulness of what their friend tells them! But Paul may have intended for the letter to be read to the whole church, so his comment was a pre-emptive strike against the false teachers who questioned Paul's credibility.
He moves to the problem of false teachers, with specific admonitions for men and women in ‘every place’ (probably referring to corporate worship).
When Paul speaks about men lifting holy hands without anger or quarrelling he is not excluding women from public prayer. He assumes in 1 Corinthians 11:5 that women will also pray when the church meets for worship. In this case, he is addressing a specific problem at Ephesus. This is important to know because without understanding that, these verses can cause much confusion.
In fact, much of what Paul seems to be saying at initial glance, isn’t what he is saying at all.
He is not, for example, demanding believers use a particular prayer posture when he wrote ‘lifting holy hands’ but is encouraging a proper attitude ‘without anger or quarrelling’.
The same can be said about his admonitions for women. He’s not setting a dress code. He’s more concerned with the attitude of the one wearing the clothing and jewellery (see also 1 Peter 2:2,4). Apparently Greco-Roman society was fond of extravagant clothing.
Nor are women to remain completely ‘quiet’ (most of our Brethren brothers and sisters would disagree with me on that point). But as 1 Corinthians 11:5 indicates, Paul does not forbid all vocal participation by women in the worship service. Rather according to the Reformation Study editors, “Paul enjoins silence of a particular sort – a silence that respects the authoritative teaching and governing role assigned to the leaders of the church”.
Paul’s statement ‘with all submissiveness’ does not reflect a patriarchal attitude designed to oppress women, as some may say. Submission does not indicate or equate with a lower status. Elsewhere Paul applies the concept to wives (Ephesians 5:22, Colossians 3:18; Titus 2:5, 1 Corinthians 14:34), husbands and wives (Ephesians 5:21), children (3:4), slaves (Titus 3:1), the church (Ephesians 5:24), and Christ Himself (1 Corinthians 15:28).
When Paul writes, “I do not permit a woman to teach or to exercise authority over a man,” he is exercising his apostolic authority in restricting women from exercising a certain kind of authority and teaching. ‘To exercise authority over’ is translated from a Greek word that only appears in the New Testament and is probably used by Paul to refer to some level of judicial or governing authority. Under the influence of false teachers (recall it was false teachers that were stirring up problems in the church that prompted Paul to write this letter) some women had apparently moved into positions of governing authority within the church. Paul prohibited this in 1 Corinthians 14:34.
He explains his reasoning by referencing creation “For Adam was formed first, then Eve” and the account of the Fall in Genesis 3:1-6).
His point that it was the woman, not the man who was deceived might seem unfair since both Adam and Eve sinned. But Paul’s statement is accurate. Eve was the once who was ‘deceived’ by the serpent. Paul’s argument here, with its emphasis on who was deceived, is probably a reflection of the relative success that the false teachers have had in leading women astray (5:11-15; 2 Timothy 3:6,7). In other writings, Paul blamed the Fall on Adam (Romans 5:12-19; 1 Corinthians 15:21,22).
Verse 15, “Yet she will be saved through childbearing – if they continue in faith and love and holiness, with self-control” is another difficult verse. The ‘she’ refers to any women who has been deceived.
‘Will be saved’ is probably not ‘brought safely’ as some belief. That’s because Paul uses the word that means ‘redemption from sins’ so as to contrast being deceived into sin with being saved from it. Alternatively, the term ‘saved’ may indicate the reception of some important, though unspecified, benefit from God.
The second part of the statement can be just as confusing without looking at the verse in its entirety and context. With regard to ‘through childbearing’; although the interpretation ‘through the birth of Jesus may be theologically attractive, it’s probably not correct Paul is probably making another allusion to Genesis. This time it is to God’s statement to Eve after the Fall concerning her role in childbearing (Genesis 3:16).
‘..If they continue in faith and love and holiness, with self-control’ is a qualification that Paul adds to the end of his initial statement. It is important because it shows that Paul is not suggesting that childbearing is an act that merits salvation. That would contradict the doctrine of justification by faith. Instead, it appears that his point seems to be that women at Ephesus who have been deceived by the false teachers need to focus on their proper role, and especially their attitudes.
According to the editors of the Reformation Study Bible, “Given his use of Genesis 2:3, in his argument and false teachers’ disparagement of his marriage (4:3), Paul finds’ childbearing’ to be a convenient symbol for that role (5:14).
In a culture of womym centres and gender affirmative action programs, Paul's advice to Timothy sounds discriminatory and sexist and all of the other 'sinful' labels certain interest groups enjoy throwing at their opponents.
But it's neither discriminatory nor sexist. Perhaps the only thing unusual about this section of Paul's letter to his close friend Timothy was his statement 'I am telling the truth…not lying' People don't usually question the truthfulness of what their friend tells them! But Paul may have intended for the letter to be read to the whole church, so his comment was a pre-emptive strike against the false teachers who questioned Paul's credibility.
He moves to the problem of false teachers, with specific admonitions for men and women in ‘every place’ (probably referring to corporate worship).
When Paul speaks about men lifting holy hands without anger or quarrelling he is not excluding women from public prayer. He assumes in 1 Corinthians 11:5 that women will also pray when the church meets for worship. In this case, he is addressing a specific problem at Ephesus. This is important to know because without understanding that, these verses can cause much confusion.
In fact, much of what Paul seems to be saying at initial glance, isn’t what he is saying at all.
He is not, for example, demanding believers use a particular prayer posture when he wrote ‘lifting holy hands’ but is encouraging a proper attitude ‘without anger or quarrelling’.
The same can be said about his admonitions for women. He’s not setting a dress code. He’s more concerned with the attitude of the one wearing the clothing and jewellery (see also 1 Peter 2:2,4). Apparently Greco-Roman society was fond of extravagant clothing.
Nor are women to remain completely ‘quiet’ (most of our Brethren brothers and sisters would disagree with me on that point). But as 1 Corinthians 11:5 indicates, Paul does not forbid all vocal participation by women in the worship service. Rather according to the Reformation Study editors, “Paul enjoins silence of a particular sort – a silence that respects the authoritative teaching and governing role assigned to the leaders of the church”.
Paul’s statement ‘with all submissiveness’ does not reflect a patriarchal attitude designed to oppress women, as some may say. Submission does not indicate or equate with a lower status. Elsewhere Paul applies the concept to wives (Ephesians 5:22, Colossians 3:18; Titus 2:5, 1 Corinthians 14:34), husbands and wives (Ephesians 5:21), children (3:4), slaves (Titus 3:1), the church (Ephesians 5:24), and Christ Himself (1 Corinthians 15:28).
When Paul writes, “I do not permit a woman to teach or to exercise authority over a man,” he is exercising his apostolic authority in restricting women from exercising a certain kind of authority and teaching. ‘To exercise authority over’ is translated from a Greek word that only appears in the New Testament and is probably used by Paul to refer to some level of judicial or governing authority. Under the influence of false teachers (recall it was false teachers that were stirring up problems in the church that prompted Paul to write this letter) some women had apparently moved into positions of governing authority within the church. Paul prohibited this in 1 Corinthians 14:34.
He explains his reasoning by referencing creation “For Adam was formed first, then Eve” and the account of the Fall in Genesis 3:1-6).
His point that it was the woman, not the man who was deceived might seem unfair since both Adam and Eve sinned. But Paul’s statement is accurate. Eve was the once who was ‘deceived’ by the serpent. Paul’s argument here, with its emphasis on who was deceived, is probably a reflection of the relative success that the false teachers have had in leading women astray (5:11-15; 2 Timothy 3:6,7). In other writings, Paul blamed the Fall on Adam (Romans 5:12-19; 1 Corinthians 15:21,22).
Verse 15, “Yet she will be saved through childbearing – if they continue in faith and love and holiness, with self-control” is another difficult verse. The ‘she’ refers to any women who has been deceived.
‘Will be saved’ is probably not ‘brought safely’ as some belief. That’s because Paul uses the word that means ‘redemption from sins’ so as to contrast being deceived into sin with being saved from it. Alternatively, the term ‘saved’ may indicate the reception of some important, though unspecified, benefit from God.
The second part of the statement can be just as confusing without looking at the verse in its entirety and context. With regard to ‘through childbearing’; although the interpretation ‘through the birth of Jesus may be theologically attractive, it’s probably not correct Paul is probably making another allusion to Genesis. This time it is to God’s statement to Eve after the Fall concerning her role in childbearing (Genesis 3:16).
‘..If they continue in faith and love and holiness, with self-control’ is a qualification that Paul adds to the end of his initial statement. It is important because it shows that Paul is not suggesting that childbearing is an act that merits salvation. That would contradict the doctrine of justification by faith. Instead, it appears that his point seems to be that women at Ephesus who have been deceived by the false teachers need to focus on their proper role, and especially their attitudes.
According to the editors of the Reformation Study Bible, “Given his use of Genesis 2:3, in his argument and false teachers’ disparagement of his marriage (4:3), Paul finds’ childbearing’ to be a convenient symbol for that role (5:14).
Saturday, December 16, 2006
1 Timothy 2:5
For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony at the proper time (1 Timothy 2:5).
I was a peacemaker in elementary school. I wore a red penny and patrolled the junior side of the playground to help mediate disputes. A mediator, of course, is someone who brings together parties who are out of communication and who may be alienated. The mediator must have links with both sides so as to identify with and maintain the interests of both. Their objective in bringing together opposing groups is to help them solve a dispute.
But disputes don’t just happen among people – and Paul knows this. At this point in Paul’s letter to Timothy he address the fundamental reality of the dispute between God and humanity and unequivocally exclaims that there is only one who arbitrates between God and humanity to reconcile them.
Paul probably mentioned ‘the man Christ Jesus’ because the false teachers at Ephesus had denied that Christ was truly human. However, the full humanity of Christ is essential to His serving as Mediator of the covenant of grace.
By His death, Jesus paid the price necessary to free people from their sins. But for whom was Paul referring to when he said ‘all’? There is disagreement among Christians as to whom ‘all’ refers to. In keeping with verses 1 and 4, this is probably a reference to all types of people. Alternatively, noted the editors of the Reformation Study Bible, it expresses Paul’s conviction that Christ’s death was sufficient to ransom all humanity, yet by sovereign design and effect not everyone is redeemed.
The saving ministry of Jesus Christ is summed up in Paul’s statement that He is the ‘mediator between God and men’. This is such an important component of Christianity that I’m going examine Christ the Mediator in-depth, relying primarily on the theological note in the Reformation Study Bible on the topic.
In the Old Testament, Moses was a mediator between God and Israel (Galatians 3:19), speaking to Israel on God’s behalf when God gave the law (Exodus 20:18-21) and speaking to God on Israel’s behalf when Israel had sinned (Exodus 32:9-33:17). His acting as mediator came to foreshadow the work of the ultimate Mediator.
But why is a Mediator necessary to dissolve the dispute between God and every Jew and Gentile? Because every person is by nature ‘hostile to God’ (Romans 8:7) and are under God’s wrath.
Reconciliation, writes the authors of the theological note, “of the alienated parties is needed, but can only occur if God’s wrath is quenched and the human heart, that opposes God and motivates a life against God, is changed. In mercy, God sent his Son into the world to bring about the needed reconciliation.”
John Piper wrote, “The reconciliation that needs to happen between sinful man and God goes both ways. Our attitude toward God must be changed from defiance to faith. And God’s attitude to us must be changed from wrath to mercy. But the two are not the same. I need God’s help to change; but God does not need mine. My change will have to come from outside of me, but God’s change originates in His own nature. Which means that overall, it is not a change in God at all. It is God’s own planned action to stop being against me and start being for me.”[i]
Christ achieved reconciliation for His people through penal substitution. On the cross He took our place, carried our identity, bore the curse due to us (Galatians 3:13), and by His sacrificial shedding of blood made peace for us (Ephesians 2:16-18).
Those who have received reconciliation through faith in Christ are justified and have peace with God (Romans 5:1) The Mediator’s current work, which He carries forward through human messengers, is to persuade those for whom He achieved reconciliation actually to receive it. (John 12:32).
Jesus is the ‘mediator of a new covenant’ (Hebrews 9:15) the initiator of a new relationship of peace with God, going beyond what was known under the Old Testament arrangements for dealing with the guilt of sin (Hebrews 9:11-10:18).
John Calvin observed that Jesus’ mediatorial role had three ‘offices’ (defined roles) of prophet, priest and king. These three aspects are found together in the letter to the Hebrews, where Jesus is the messianic King (1:3, 13:4-14-5:10), the great High Priest (2:17; 4:14-5:10) who offered Himself to God as a sacrifice for our sins and Christ as the messenger who preached the message concerning Himself (2:3).
While in the Old Testament the mediating roles of prophet, priest and king were fulfilled by separate people, all three offices unite in the one person of Jesus. It is His glory, given Him by the Father, to be in this way the all-sufficient Saviour.
We who believe are called to understand this, and to show ourselves His people by obeying Him as our king, trusting Him as our priest, and learning from Him as our prophet and teacher.
Piper wrote, “When the ambassadors of Christ take this message to the world, they say, 'We implore you on behalf of Christ; be reconciled to God' (2 Corinthians 5:20). Do they only mean: Change your attitude to God? No, they also mean: Receive the prior work of God in Christ to reconcile Himself to you.”[ii]
Amen to that!
[i] John Piper, The Passion of Jesus Christ, Wheaton: Crossway Books, 2004, p. 60.
[ii] Ibid.
Saturday, December 09, 2006
1 Timothy 2:1-4
The decline in civic engagement in Western countries, especially among the young, is often decried. Expensive and glitzy ‘get out the vote’ campaigns in recent years have largely failed to draw the large numbers of young voters they aimed to attract to the polling stations.
The lack of interest in actively participating in the democratic process at the most basic level is often attributed to cynicism and disillusionment with political leaders.
Yet, for Christians to be drawn into the temptation of always maligning political leaders and refusing to actively engage is to neglect their God-given civic responsibility.
The Westminster Confession of Faith explains the sphere of government as follows: “God, the supreme Lord and King of all the world, hath ordained civil magistrates, to be, under Him, over the people, for His own glory, and the public good.”
Civil government, after all, is a means ordained by God for ruling and maintaining order. I believe that Christians have a duty to remind our political leaders that God has ordained them to rule, protect and keep order. Civic apathy is not an option for a Christian.
The apostle Paul recognized that Christians must acknowledge the government as part of God’s order (Romans 13:1,2) and in his letter to Timothy, reminded him to pray for political leaders.
“First of all, then, I urge that supplications, prayers, intercessions and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way” (2:1-2)
One of the things I love about Anglican liturgy is that prayers are offered each Sunday for the Queen, and often for political leaders. It’s a wonderful weekly reminder that while politicians (and monarchs) may sometimes fall short of our expectations, Christians are obliged to intercede on behalf of them and pray for them.
John Gill explained the differences among supplications, prayers, intercessions and thanksgivings well. He wrote, “The first of these, ‘supplications’, signifies such petitions for things that are wanted by men, either by themselves or others.” The second word, ‘prayers’, “signifies good wishes and desires, directed and expressed to God for things that are in themselves to be wished for, and desired of God, either for ourselves or others.” The third word, ‘intercessions’, “intends either complaints exhibited in prayer against others that have done injuries; or prayers put up for others, either for the averting of evil from them, or for the bestowing some good thing on them.” The last word ‘thanksgivings’ are “that branch of prayer in which thanks are given to God for mercies received, whether temporal or spiritual.”
The term ‘all people’ is interesting, because (according to the editors of the Reformation Study Bible) it does not actually refer to every ‘human being’. Instead, Paul was referring to ‘all types of people’ whatever their position in life.
“That we may lead a peaceful and quiet life, godly and dignified in every way” is interesting too. Matthew Henry noted, “Here we have our duty as Christians summed up in two words: godliness, that is, the right worshipping of God; and honesty (dignified), that is, a good conduct towards all men.”
Paul continues, “This is good and it is pleasing in the sight of God our Saviour who desires all people to be saved and to come to the knowledge of the truth.” (3-4)
The term ‘who desires all people to be saved’ does not mean that God sovereignty wills every human to be saved. It may refer to God’s general benevolence in taking no delight in the death of the wicked, or to God’s desire that all types of people be saved. In other words, God does not choose His elect from any single group.
Next time, Lord-willing, I will look at Paul’s discussion of Christ as the Mediator.
The lack of interest in actively participating in the democratic process at the most basic level is often attributed to cynicism and disillusionment with political leaders.
Yet, for Christians to be drawn into the temptation of always maligning political leaders and refusing to actively engage is to neglect their God-given civic responsibility.
The Westminster Confession of Faith explains the sphere of government as follows: “God, the supreme Lord and King of all the world, hath ordained civil magistrates, to be, under Him, over the people, for His own glory, and the public good.”
Civil government, after all, is a means ordained by God for ruling and maintaining order. I believe that Christians have a duty to remind our political leaders that God has ordained them to rule, protect and keep order. Civic apathy is not an option for a Christian.
The apostle Paul recognized that Christians must acknowledge the government as part of God’s order (Romans 13:1,2) and in his letter to Timothy, reminded him to pray for political leaders.
“First of all, then, I urge that supplications, prayers, intercessions and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way” (2:1-2)
One of the things I love about Anglican liturgy is that prayers are offered each Sunday for the Queen, and often for political leaders. It’s a wonderful weekly reminder that while politicians (and monarchs) may sometimes fall short of our expectations, Christians are obliged to intercede on behalf of them and pray for them.
John Gill explained the differences among supplications, prayers, intercessions and thanksgivings well. He wrote, “The first of these, ‘supplications’, signifies such petitions for things that are wanted by men, either by themselves or others.” The second word, ‘prayers’, “signifies good wishes and desires, directed and expressed to God for things that are in themselves to be wished for, and desired of God, either for ourselves or others.” The third word, ‘intercessions’, “intends either complaints exhibited in prayer against others that have done injuries; or prayers put up for others, either for the averting of evil from them, or for the bestowing some good thing on them.” The last word ‘thanksgivings’ are “that branch of prayer in which thanks are given to God for mercies received, whether temporal or spiritual.”
The term ‘all people’ is interesting, because (according to the editors of the Reformation Study Bible) it does not actually refer to every ‘human being’. Instead, Paul was referring to ‘all types of people’ whatever their position in life.
“That we may lead a peaceful and quiet life, godly and dignified in every way” is interesting too. Matthew Henry noted, “Here we have our duty as Christians summed up in two words: godliness, that is, the right worshipping of God; and honesty (dignified), that is, a good conduct towards all men.”
Paul continues, “This is good and it is pleasing in the sight of God our Saviour who desires all people to be saved and to come to the knowledge of the truth.” (3-4)
The term ‘who desires all people to be saved’ does not mean that God sovereignty wills every human to be saved. It may refer to God’s general benevolence in taking no delight in the death of the wicked, or to God’s desire that all types of people be saved. In other words, God does not choose His elect from any single group.
Next time, Lord-willing, I will look at Paul’s discussion of Christ as the Mediator.
Tuesday, December 05, 2006
1 Timothy 1:12-20
From his comments about the law, Paul turns his attention to his call by Christ and provides an explanation of the grace that God pours out on sinners in Jesus Christ.
He starts with his powerful testimony: “I thank Him who has given me strength, Christ Jesus our Lord, because He judged me faithful, appointing me to His service, though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus.” (1:12-15)
I’ve been thinking a lot recently about Christian conversions – and hope to prepare a series of postings on conversion later this month, or early in the new year. I’ve heard many testimonies. Many were troubling because they were so centered on the transformed – not the transformer.
Not Paul. His testimony is soaked in praise of his creator and redeemer. Paul recognized that God granted him not what he deserved, but what he needed – mercy.
He continues, “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.” (1:13)
When Paul said ‘I am the foremost’ he was not referring to himself prior to his conversion. Rather, as Paul had grown in Christ, he had become better aware of his own sinfulness.
I know what Paul is describing. As I have matured in Christ, I’ve become more and more conscience of my utter and complete vileness in of myself. I’ve prayed that the Lord would instil within me a sense of my inherent depravity, and He has responded to that prayer by doing just that.
I love how John Calvin expressed this reality in his Sunday liturgy.
O Lord God, eternal and almighty Father, we confess and acknowledge unfeignedly before thy holy majesty that we are poor sinners, conceived and born in iniquity and corruption, prone to do evil, incapable of any good, and that in our depravity we transgress thy holy commandments without end or ceasing. Wherefore we purchase for ourselves, through thy righteous judgment, our ruin and perdition. Nevertheless, O Lord, we are grieved that we have offended thee; and we condemn ourselves and our sin with true repentance, beseeching thy grace to relieve our distress. O God and Father who is most gracious and full of compassion, have mercy upon us in the name of thy Son, our Lord Jesus Christ. And as thou dost blot out our sins and stains, magnify and increase in us day by day the grace of thy Holy Spirit: that as we acknowledge our unrighteousness with all our heart, we may be moved by that sorrow which shall bring forth true repentance in us, mortifying all our sins, and producing in us the fruits of righteousness which are pleasing unto thee; through the same Jesus Christ our Lord. Amen.[i]
Paul was also acutely aware of why he was saved – to bring God glory. “But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display His perfect patience as an example to those who were to believe in Him for eternal life.” (1:16)
In other words, God used Paul’s persecution and opposition of His church as well as Paul’s conversion to display His perfect patience.
Along with God being glorified, His people are granted the gift of eternal life. Indeed, God grants to all who believe in Christ not just ‘eternal’ life, but life in all its fullness. A friend refers this fullness of life as the ‘abundant life’.
Paul added after another sweeping statement of praise, “To the King of age, immortal, invisible, the only God, be honour and glory forever and ever. Amen” (1:17) that that some have rejected the faith and shipwrecked their faith.
Paul noted that they have been handed over to Satan so that they may learn not to blaspheme. This is a reference to putting Hymnaeus and Alexander outside the fellowship of the church, and hence, back into the world – the domain of Satan (John 12:31).
Lord-willing, next time I’ll turn to Paul’s discussion of prayer.
[i] Bard Thompson ed. Liturgies of the Western Church, Philadelphia: Fortress Press, 1961, p. 198.
He starts with his powerful testimony: “I thank Him who has given me strength, Christ Jesus our Lord, because He judged me faithful, appointing me to His service, though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus.” (1:12-15)
I’ve been thinking a lot recently about Christian conversions – and hope to prepare a series of postings on conversion later this month, or early in the new year. I’ve heard many testimonies. Many were troubling because they were so centered on the transformed – not the transformer.
Not Paul. His testimony is soaked in praise of his creator and redeemer. Paul recognized that God granted him not what he deserved, but what he needed – mercy.
He continues, “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.” (1:13)
When Paul said ‘I am the foremost’ he was not referring to himself prior to his conversion. Rather, as Paul had grown in Christ, he had become better aware of his own sinfulness.
I know what Paul is describing. As I have matured in Christ, I’ve become more and more conscience of my utter and complete vileness in of myself. I’ve prayed that the Lord would instil within me a sense of my inherent depravity, and He has responded to that prayer by doing just that.
I love how John Calvin expressed this reality in his Sunday liturgy.
O Lord God, eternal and almighty Father, we confess and acknowledge unfeignedly before thy holy majesty that we are poor sinners, conceived and born in iniquity and corruption, prone to do evil, incapable of any good, and that in our depravity we transgress thy holy commandments without end or ceasing. Wherefore we purchase for ourselves, through thy righteous judgment, our ruin and perdition. Nevertheless, O Lord, we are grieved that we have offended thee; and we condemn ourselves and our sin with true repentance, beseeching thy grace to relieve our distress. O God and Father who is most gracious and full of compassion, have mercy upon us in the name of thy Son, our Lord Jesus Christ. And as thou dost blot out our sins and stains, magnify and increase in us day by day the grace of thy Holy Spirit: that as we acknowledge our unrighteousness with all our heart, we may be moved by that sorrow which shall bring forth true repentance in us, mortifying all our sins, and producing in us the fruits of righteousness which are pleasing unto thee; through the same Jesus Christ our Lord. Amen.[i]
Paul was also acutely aware of why he was saved – to bring God glory. “But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display His perfect patience as an example to those who were to believe in Him for eternal life.” (1:16)
In other words, God used Paul’s persecution and opposition of His church as well as Paul’s conversion to display His perfect patience.
Along with God being glorified, His people are granted the gift of eternal life. Indeed, God grants to all who believe in Christ not just ‘eternal’ life, but life in all its fullness. A friend refers this fullness of life as the ‘abundant life’.
Paul added after another sweeping statement of praise, “To the King of age, immortal, invisible, the only God, be honour and glory forever and ever. Amen” (1:17) that that some have rejected the faith and shipwrecked their faith.
Paul noted that they have been handed over to Satan so that they may learn not to blaspheme. This is a reference to putting Hymnaeus and Alexander outside the fellowship of the church, and hence, back into the world – the domain of Satan (John 12:31).
Lord-willing, next time I’ll turn to Paul’s discussion of prayer.
[i] Bard Thompson ed. Liturgies of the Western Church, Philadelphia: Fortress Press, 1961, p. 198.
Friday, December 01, 2006
1 Timothy 1:1-11
Several months ago I attended a talk given by Gerald Kennedy, one of the Liberal party leader contenders. He’s drumming up support at the Liberal leadership convention in Montreal as I type this.
I don’t remember what Mr. Kennedy said. Sure, I remember general topics, but nothing specific. What I do remember was his presentation style. He spoke very clearly. Most memorable was his extensive eye contact. When he talked he looked at people in the audience (including me). It felt like he was talking directly to me. He was very convincing. Indeed, even me, as an unlikely supporter of a Liberal politician - and one on the left wing of the party at that - was inspired.
While he wasn’t speaking as a religious leader, he was preaching a false gospel of salvation (in the secular understanding of the world) of society through good works and good government.
I knew what he was saying to be untrue; yet I was attracted to his message.
Paul understood the power of persuasion.
He opens his letter to Timothy with a sense of clarity that contrasts well with the teachers he is about to address. “Paul, an apostle of Christ Jesus by command of God our Saviour and of Christ Jesus our hope. To Timothy, my true child in the faith: Grace, mercy and peace from God the Father and Christ Jesus our Lord.” (1:1,2) Even his greetings pack a punch!
A few hours ago on the bus, I overheard a young man on a cell phone end his conversation with ‘Peace bro, later’. I smiled for I’m sure he was entirely unaware that he ended his conversation with a traditional Jewish greeting. ‘Peace’ means health, wholeness of life. Although I’m quite confident that the early Jews did not conclude the greeting with ‘later.’
I find it interesting that Paul warned Timothy to stop “certain persons not to teach any different doctrine” (1:3) His chief concern was not with the people who believed false doctrines, but with those leading members astray. These people were, of course, the leaders.
False teachers and their error cannot be dealt with lightly in the church. In fact Paul gave Timothy a military command. Such of command is not an option--it demands a response to one's superior.(1)
Paul is also concerned that these false teachers had devoted themselves to myths (translated as fables in the KJ version) and endless genealogies. I was struck at the word ‘devote’. Clearly these teachers weren’t just causally mentioning them – but these myths had become the centre of their attention.
I was immediately reminded of C.J Mahoney’s book the Cross Centered Life.
“Too many of us have moved on from that glorious plan,” writes Mahaney. “In our never-ending desire to move forward and make sure that everything we do, say and think is relevant to modern living, too many of us have stopped concentrating on the wonders of Jesus crucified.” (2)
The ramifications from anything but Christ-centered teaching had clearly influenced the church at Ephesus. Paul notes that because of these false doctrines, speculations (or controversies) had arisen, “rather than the stewardship from God that is by faith” (1:4)
Again, I find the contrast fascinating. False doctrine flows from human-conceived fables. True doctrine flows from faith in God.
The myths Paul is addressing may have been Jewish myths referring to the kinds of legends about Old Testament figures. But speculations have trumped thoughtful mediation on God’s Word throughout the generations.
William Miller, for example, came to the conclusion that Christ would return around 1843. Miller’s exegesis paid detailed attention to the smallest parts of the Bible, including its numbers. According to historian Mark Noll, this fit well into the American enthusiasm for scientific endeavour that was popular in antebellum America. Unfortunately thousands of people trusted Miller (despite the Bible being very clear that no one knows when Christ will return). Many grew disillusioned when his predictions did not materialize. (3)
Paul next explains what his directing him to demand the false teachers be silenced. “The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.” (1:5)
In other words, he wants the church to be led by strong leaders. It’s interesting how Paul’s comments are circular in nature. Bad teachers = bad teaching; good teachers = good teaching.
“Certain persons, by swerving from these, have wandered away into vain discussion, desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions” (6-7)
John Piper says “These law-teachers do not understand that the goal of the law, which is love, is pursued not by works of law but by inner spiritual transformation which the law itself cannot bring about. They don't get it. Paul says they do not know what they are talking about. They are trying to teach the law, but they are turning aside from matters of the heart and conscience and faith. And that means they are not using the law lawfully. And that is why they are not arriving at the goal of love." (4)
Paul wasn’t writing off the Law. Quite the contrary. “Now we know that the law is good,” (1:8) he wrote. But doesn’t this contradict what he wrote in Romans?
"Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God" (Romans 7:4)
Not at all, because we do not completely die to the law. We rejoice in the law in some ways (Romans 7:22), and in the law we see a witness to the “righteousness of God through faith in Christ” (Romans 3:21), and we establish the law through faith in Christ (Romans 3:31); the goal of the law is Christ. (5)
That is why the law is for the lawless and disobedient. Because the ‘just’ are already aware of their sinfulness and rejoice that they have been made just because of the righteousness of Christ that was reckoned unto them.
As John Piper said, “But for the righteous – for people who have come to Christ for justification and come to Christ for the inner spiritual power to love, this role of the law is past. From now on, the place where we seek the power to love is not the law of commandments but the gospel of Christ.”
Paul ends this section of his letter with another powerful testimony stressing that everything contrary to sound doctrine is wrong. Why? Because that sound doctrine is in “accordance with the glorious gospel of the blessed God with which I have been entrusted” (1:11)
This has three lessons.
A) The gospel is glorious and wonderful. I must never forget that. In fact, the sermon at evening worship last Sunday was about this.
B) The gospel comes from God. Or, to quote John Piper’s book, ‘God is the Gospel’
C) This gospel was entrusted to Paul and is imparted to all His children.
And what exactly is this gospel? That’s next time, Lord-willing.
[1] John MacArthur, How to Treat False Teachers, Accessed 30 November 2006. Available:
http://www.desiringgod.org/ResourceLibrary/Sermons/
[2] C.J. Mahaney, The Cross Centered Life. Sisters, Oregon: Multnomah Publishers, 2002, p. 17
[3] Mark Noll, A History of Christianity in the United States and Canada. GrandRapids: William B. Eerdmans Publishing Company, 1992, p. 193.
[4] John Piper, “How to Use the Law Lawfully to Bear Fruit,” 25 Nov. 2001. Accessed 30 Nov. 2006.
[5] Ibid.
I don’t remember what Mr. Kennedy said. Sure, I remember general topics, but nothing specific. What I do remember was his presentation style. He spoke very clearly. Most memorable was his extensive eye contact. When he talked he looked at people in the audience (including me). It felt like he was talking directly to me. He was very convincing. Indeed, even me, as an unlikely supporter of a Liberal politician - and one on the left wing of the party at that - was inspired.
While he wasn’t speaking as a religious leader, he was preaching a false gospel of salvation (in the secular understanding of the world) of society through good works and good government.
I knew what he was saying to be untrue; yet I was attracted to his message.
Paul understood the power of persuasion.
He opens his letter to Timothy with a sense of clarity that contrasts well with the teachers he is about to address. “Paul, an apostle of Christ Jesus by command of God our Saviour and of Christ Jesus our hope. To Timothy, my true child in the faith: Grace, mercy and peace from God the Father and Christ Jesus our Lord.” (1:1,2) Even his greetings pack a punch!
A few hours ago on the bus, I overheard a young man on a cell phone end his conversation with ‘Peace bro, later’. I smiled for I’m sure he was entirely unaware that he ended his conversation with a traditional Jewish greeting. ‘Peace’ means health, wholeness of life. Although I’m quite confident that the early Jews did not conclude the greeting with ‘later.’
I find it interesting that Paul warned Timothy to stop “certain persons not to teach any different doctrine” (1:3) His chief concern was not with the people who believed false doctrines, but with those leading members astray. These people were, of course, the leaders.
False teachers and their error cannot be dealt with lightly in the church. In fact Paul gave Timothy a military command. Such of command is not an option--it demands a response to one's superior.(1)
Paul is also concerned that these false teachers had devoted themselves to myths (translated as fables in the KJ version) and endless genealogies. I was struck at the word ‘devote’. Clearly these teachers weren’t just causally mentioning them – but these myths had become the centre of their attention.
I was immediately reminded of C.J Mahoney’s book the Cross Centered Life.
“Too many of us have moved on from that glorious plan,” writes Mahaney. “In our never-ending desire to move forward and make sure that everything we do, say and think is relevant to modern living, too many of us have stopped concentrating on the wonders of Jesus crucified.” (2)
The ramifications from anything but Christ-centered teaching had clearly influenced the church at Ephesus. Paul notes that because of these false doctrines, speculations (or controversies) had arisen, “rather than the stewardship from God that is by faith” (1:4)
Again, I find the contrast fascinating. False doctrine flows from human-conceived fables. True doctrine flows from faith in God.
The myths Paul is addressing may have been Jewish myths referring to the kinds of legends about Old Testament figures. But speculations have trumped thoughtful mediation on God’s Word throughout the generations.
William Miller, for example, came to the conclusion that Christ would return around 1843. Miller’s exegesis paid detailed attention to the smallest parts of the Bible, including its numbers. According to historian Mark Noll, this fit well into the American enthusiasm for scientific endeavour that was popular in antebellum America. Unfortunately thousands of people trusted Miller (despite the Bible being very clear that no one knows when Christ will return). Many grew disillusioned when his predictions did not materialize. (3)
Paul next explains what his directing him to demand the false teachers be silenced. “The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.” (1:5)
In other words, he wants the church to be led by strong leaders. It’s interesting how Paul’s comments are circular in nature. Bad teachers = bad teaching; good teachers = good teaching.
“Certain persons, by swerving from these, have wandered away into vain discussion, desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions” (6-7)
John Piper says “These law-teachers do not understand that the goal of the law, which is love, is pursued not by works of law but by inner spiritual transformation which the law itself cannot bring about. They don't get it. Paul says they do not know what they are talking about. They are trying to teach the law, but they are turning aside from matters of the heart and conscience and faith. And that means they are not using the law lawfully. And that is why they are not arriving at the goal of love." (4)
Paul wasn’t writing off the Law. Quite the contrary. “Now we know that the law is good,” (1:8) he wrote. But doesn’t this contradict what he wrote in Romans?
"Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God" (Romans 7:4)
Not at all, because we do not completely die to the law. We rejoice in the law in some ways (Romans 7:22), and in the law we see a witness to the “righteousness of God through faith in Christ” (Romans 3:21), and we establish the law through faith in Christ (Romans 3:31); the goal of the law is Christ. (5)
That is why the law is for the lawless and disobedient. Because the ‘just’ are already aware of their sinfulness and rejoice that they have been made just because of the righteousness of Christ that was reckoned unto them.
As John Piper said, “But for the righteous – for people who have come to Christ for justification and come to Christ for the inner spiritual power to love, this role of the law is past. From now on, the place where we seek the power to love is not the law of commandments but the gospel of Christ.”
Paul ends this section of his letter with another powerful testimony stressing that everything contrary to sound doctrine is wrong. Why? Because that sound doctrine is in “accordance with the glorious gospel of the blessed God with which I have been entrusted” (1:11)
This has three lessons.
A) The gospel is glorious and wonderful. I must never forget that. In fact, the sermon at evening worship last Sunday was about this.
B) The gospel comes from God. Or, to quote John Piper’s book, ‘God is the Gospel’
C) This gospel was entrusted to Paul and is imparted to all His children.
And what exactly is this gospel? That’s next time, Lord-willing.
[1] John MacArthur, How to Treat False Teachers, Accessed 30 November 2006. Available:
http://www.desiringgod.org/ResourceLibrary/Sermons/
[2] C.J. Mahaney, The Cross Centered Life. Sisters, Oregon: Multnomah Publishers, 2002, p. 17
[3] Mark Noll, A History of Christianity in the United States and Canada. GrandRapids: William B. Eerdmans Publishing Company, 1992, p. 193.
[4] John Piper, “How to Use the Law Lawfully to Bear Fruit,” 25 Nov. 2001. Accessed 30 Nov. 2006.
[5] Ibid.
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