Solomon observed that there are different seasons of life and different seasons in life (Ecc. 3:1-8). Some can be construed as pleasant and happy, while others are less so. In our congregation right now, we have some people in seasons of sadness and grief, fear and uncertainty, while others are in a season of joy and success. Babies are being born, couples are getting married, and people are experiencing the joy of salvation while spouses and parents are being lost and loved ones are falling away.
There are also life’s seasons, as some are stepping into bigger roles while others are slowing down. Some are stretching while others are reluctantly having to step away. If I were writing this at any other time in any year, the names would change but the story would be strikingly similar. This rhythm of life is ongoing.
The one thing that must remain consistent through the mountain tops and deep valleys is what Solomon says at the end of his sermon. “The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man. For God will bring every deed into judgment, with every secret thing, whether good or evil” (Ecc. 12:13-14, ESV). It may be harder to praise when in pain and it may be easier to neglect serving when succeeding, but it is vital we do so!
It requires different disciplines when serving God in different seasons. It requires gratitude when life is going our way. It takes perseverance when life is decidedly difficult. In the places in between triumph and tragedy, it takes commitment to the pledge we made at our baptism to deny self and follow Him (Luke 9:23).
In the awkward growing pains of youth through the aches and pains of old age, we must honor our pledge of faithfulness. There is what God has done for us, from Calvary to the blessings of yesterday. There’s what He is doing to sustain and uphold us today (1 Cor. 1:8). Then, there are the promises built of the integrity of His perfect character concerning what He will do in all our tomorrows.
Wherever you are on the calendar of life, serve God! You will never regret “fearing God and keeping His commandments” in every season of life! “He has made everything beautiful in its time” (Ecc. 3:11).
There are times in our lives when we get hyped up and get excited about events we want to attend or new places we want to visit or new restaurants we want to try out and we go to these events, new places, and restaurants and they end up not meeting our expectations and we are left feeling disappointed. We can also get hyped up about our sports teams at the beginning of the season. The season ends and we are disappointed of the season’s outcome. I know several of us sure have been disappointed over the past four years with that Kentucky basketball team.
Fortunately for Christians, we know of a place that will always live up to the hype and surpass our highest expectations: Heaven.
Why do we have the opportunity to be in Heaven with God/Jesus?
John 3:16
Jesus died on the cross to save us from our sins so that we can all have a home with Him and God for eternity in Heaven. We should always be grateful for his ultimate sacrifice.
In John 14:2-3, Jesus says, “In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.”
There is room for all who seek and do God’s will. Jesus gave us this great promise that he has made a way for us to be in God’s presence and is actively working on a perfect place for us to live.
2. Descriptions of Heaven, based on what the Bible says:
Revelation 21:4 tells us, “And God will wipe away every tear from their eyes: there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.”
Really, if you think about it, Heaven is opposite of the World we live in. No pain, no death, no sorrow, no cancer, no sickness, no diseases, and NO SIN.
I also think about how we have had to say goodbye to loved ones who have passed on from this life. In Heaven, no more saying goodbye. We will be with them for eternity. Imagine the most beautiful ocean, or beach, or waterfalls, the most beautiful places on Earth you have seen. They do not compare to what our eyes will witness in Heaven.
Likewise, think of the most wonderful and peaceful sounds like birds chirping, the relaxing sound of streams flowing, waves crashing on the shore. None of these sounds will compare to the sounds we will hear in Heaven.
What can we do to make sure we are in Heaven?
In Matthew 6:19-21, Jesus says “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in Heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.”
Earthly treasures wear out and can be stolen and are only temporary, but our treasures in Heaven will last for eternity. Jesus warns us against stockpiling money and possessions on earth. Instead, believers should make choices that allow them to store up treasures in Heaven. A person’s top priority can be God, or money, but cannot be both. We strive after what we desire and THAT is our treasure. What we treasure indicates what really owns us. So let us treasure God and make him our top priority.
Colossians 3:1-5 teaches,
If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth. For you died, and your life is hidden with Christ in God. When Christ who is our life appears, then you also will appear with Him in glory. Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry.
In this scripture, Paul tells the Colossians since they have been buried and raised to new life, they ought to set their minds on things above rather than following religious rules and seeking to satisfy the opinions of men. We should do the same.
In October 2001 the Christian band Mercy Me released the song I Can Only Imagine.
In the song, the narrator wonders what it would be like to stand before God in heaven.
In the refrain, the singer ponders, “Will I dance for You Jesus/or in awe of you be still/Will I stand in Your presence or to my knees will I fall/Will I sing hallelujah/will I be able to speak at all/I can only imagine/I can only imagine”.
I want to encourage you and challenge you. Let’s not just imagine what Heaven may be like, let’s do God’s will and lay up treasures for ourselves in Heaven. Let’s turn our imaginations into reality.
I am really looking forward to when we are in Heaven together someday.
If you have not put Christ on in baptism to have your sins forgiven, but want to do so, today is a great opportunity. If you are a Christian and you have struggles that have kept you from focusing on Heavenly treasures, we will pray with you and encourage you. Heaven is worth the hype!
Understanding Biblical Self-Esteem and its Impact on Relationships
Brent Pollard
In sixth grade, some girls in my class had a funny habit of comparing boys to items on the McDonald’s menu. They compared a charming heartthrob to a Big Mac with juicy all-beef patties, special sauce, crisp lettuce, and melted cheese. I asked one of the girls, the one who was my crush, how I was perceived. After a brief examination, she said, “I suppose you are a cheeseburger.” It hurt. I wasn’t even a Quarter Pounder! In her eyes, I barely managed to scrape by, with a rating just slightly higher than the lowest option on the menu.
In sixth grade, children experience significant psychological development related to their interactions with peers and the understanding of social dynamics. Boys realize that “cooties,” a childhood term for fictitious germs or contamination, do not affect girls. My female classmates began to notice the newfound charm in the naughty boys who had previously repulsed them with their antics. Clearly, I gave too much importance to what that girl told me, but something detrimental happened that day. I allowed those girls to make me believe I was perceived as less desirable, indicating that I might not be their preferred choice in future relationships.
On that day, I imagined being the regretful purchase of a woman struggling to make ends meet. She might not have felt confident enough to show me off to her friends because she didn’t think I was special. I wasn’t even part of a Happy Meal! Perhaps she planned to sit in her car, discreetly enjoying a modest snack, feeling self-conscious about being seen.
Some of you, mainly those close to me, may be concerned about my words and want to offer me support. However, I have no apologies to make. I have inhabited this body for nearly fifty years and have substantial expertise. Certain personal aspects may be challenging for others to understand, and I don’t intend to elicit sympathy or guilt. I’m drawing from individual experiences to illustrate the direct influence of low self-esteem on one’s capacity to form meaningful connections with others. It’s not easy for me to talk about, but sharing my experience can help others going through something similar.
Philosophers, psychologists, and theologians have discussed the interplay between self-esteem, self-love, and the ability to love others. Nathaniel Branden, a significant figure in the field of self-esteem psychology, emphasized in his work how crucial self-esteem is for psychological well-being. Branden argued that low self-esteem causes individuals to seek validation from others, which impairs their ability to form healthy relationships.
Swiss philosopher Jean-Jacques Rousseau explored the concepts of “amour propre” and “amour de soi.”
The latter is a purely instinctual and natural form of self-love, whereas the former is pride-driven. I think Rousseau would use the term “amour de soi” to describe the kind of love that the Apostle Paul said should exist between husbands and wives (Ephesians 5.29). Paul stated that a husband should nourish his wife as if it were as natural as caring for his own body. Conversely, “amour propre” can lead to harmful behaviors and a dependence on others’ opinions, hindering genuine relationships.
In “Nicomachean Ethics,” Aristotle discusses the concept of self-love. He argues that a proper form of self-love, where one seeks one’s own true good and virtuous life, is essential for healthy relationships. According to Aristotle, only those who love themselves rightly can love others properly.
However, we are interested in what the Bible says, not just the words of philosophers and academics. Within Christian thought, loving others as oneself is rooted in biblical teachings, such as those of the Apostle Paul. He taught us that having the mind of Christ means esteeming others first before considering ourselves (Philippians 2.3ff). God teaches us that what matters most is how He perceives us. Authors like C.S. Lewis have discussed how understanding God’s love for humanity can help individuals see their worth and genuinely love others.
If you suffer from self-esteem issues, I suggest a few practical applications. Try always to remind yourself that what matters is how God sees you. Remind yourself of your worth in His eyes. He loved you so much that He sent His Son to die for your sins (John 3.16). Surround yourself with positivity! (Philippians 4.8). When you are hard on yourself, the last thing you need is to tack on negativity. And don’t forget to pray. Peter reminds us to cast our anxieties on God through prayer (1 Peter 5.7).
Developing healthy self-esteem is crucial for nurturing positive relationships with others. A strong sense of self-worth improves our ability to show love and compassion to others. By understanding and accepting ourselves, we strengthen our capacity to offer empathy and acceptance to others. Jesus’s teaching of loving others as ourselves (Matthew 22.39) underscores the difficulty of showing unconditional love to others when we have challenges in loving ourselves.
In a letter about proper conduct in the church, it is notable that Paul’s last instruction is related to money. How timeless that monetary matters subverts faith and submission to God. Jesus taught, “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth” (Matt. 6:24). Paul takes on the two masters in the final few paragraphs of 1 Timothy.
The ideal (6-8). God gives the mark to aim for, but also the divine expectation. Godliness and contentment are two elements, but they should go together in the heart and life of one who is submitting to God’s direction. What leads to godliness, according to 1 Timothy? Prayer (2:2). Good works (2:10). Discipline (4:7-8). Sound doctrine (6:3). Fleeing materialism (6:6,11). We could as easily dismiss the first four as we can the last one. What will help us attain the gain of godliness with contentment? First, see life as it truly is. We were broke and helpless when we were born. We will leave this world and enter the next the same way. We may leave behind a massive fortune, but we will leave it behind. Second, discern what the basic material necessities are. Paul identifies them as “food and clothing.” If we have these, we should be content (8). If we have more, we should be grateful stewards who use those resources by obeying what Paul says in verse 18.
The immoral (9-10). The particular sin Paul addresses in context is “the love of money” (10). It is produced by desiring to be rich, a voluntary and tangible objective one is tempted to pursue (9). The result of this desire and love is devastating. It tempts one to so many sins–gambling, stealing, cheating, improper priorities, etc. It inflicts pain and loss, bringing destruction to one’s life, influence, relationships, and even one’s soul (9)! It leads one away from faithfulness to God, when the pursuit causes us to replace or preempt him in time, energy, and spending. It is self-destructive, which Paul depicts with the imagery of one being stabbed with a spear or sword (10). But the weapon is “many pangs” (severe pain, sorrow, torment, distress, etc.). Devotion to material things is both wrong and wrecking!
The instruction (11-14). In a nutshell, Paul tells the man of God to flee, fight, and free. First, he is to flee the immoral mindset just described (11). He does so by pursuing the elements that make for godliness–the first three deal with our relationship with God while the last three deal with our relationship with men. Second, he is to fight the good fight of faith, which occurs by choosing spiritual, eternal treasure as the aim over earthly, temporary treasure (cf. Mat. 6:19-21). Third, he is to free his life from reproach by to keep the commandment of a godly, righteous life, a confession boldly made in word and action (13-14). Paul is urging Timothy and all the faithful to live in a countercultural way, a command as needed today as it was then. Run away from the crazed dash for stuff. Fight for the only thing worth obtaining. Free yourself from the influence of the world, which wants to tell you what does and doesn’t have value in your life.
The incentive (15-16). No biblical discussion is ever complete without holding up the perfect ideal. What should move us to have God in His proper place and to have no other god, including money, before Him? Paul not only mentions God, but He describes Him. He is the supreme ruler (Sovereign; King of kings). He is the utmost authority (Lord of lords). He is timeless and uncaused (alone has immortality). He is of unsurpassed glory (dwells in inapproachable light; unseen and cannot be seen). Given how God is rightly characterized, He should be valued above all else (Mat. 6:33).
The imperative (17-19). We must not get arrogant over how much we have (17), we must not attach hope to uncertain riches (17), we must trust God rather than ourselves to take care of our needs (17), and we must use our wealth to serve God in the way He wants us to (17-19). If we see God as the owner of everything and ourselves as manager to whom He has delegated His resources, it will lead us “do good, to be rich in good works, to be generous and ready to share” (18). That will lead us to eternal treasure (19).
Paul closes the letter with a summation. True doctrine like Paul has disclosed in this letter is a priceless deposit like no monetary gift (20). Paul wants him to guard this treasure against threats to it, like the irreverent babble and contradictions of false knowledge (20). The cost of this threat is eternally high (21). Through it all, Paul lays out a pattern for not only the Ephesus congregation but for all congregations who wish to please God. It is an acknowledgement of God’s right to reign and rule as He knows is correct and best. We have no right to do anything other than what He commands, but when we follow it we will be seen to be godly in teaching and practice.
“But above all, my brethren, do not swear, either by heaven or by earth or with any other oath; but your yes is to be yes, and your no, no, so that you may not fall under judgment” (James 5:12).
Keeping this verse in the context of what James has been talking about in chapter 5,
If you agree to work for the rich, and then don’t, you have stopped being righteous. The rich have been dishonest (see the beginning of chapter 5). They are not letting their “yes be yes.” It would be tempting as a poor person who was being taken advantage of to make the same decision.
Often when we are tempted to compromise our character we do it for someone else. These Christians who were being mistreated most likely had families, a spouse and children who needed to eat. Can’t we compromise to help our family? If our integrity goes out the window in suffering, what does that say about our faith in God? Do we truly believe that He will reward the upright? But it’s easy to see how tempting it would be to stoop to their employer’s level.
If they are dishonest, why should we be any different?
This is how the world thinks. Someone cuts you off in traffic you need to get even.
Your spouse insults you, you give one right back. It is human nature to try and repay evil for evil.
Verse 12 says, “do not swear either by heaven or by earth or with any other oath.”
Matthew 5:34-36, Jesus in His sermon on the mount says, “But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. And do not take an oath by your head, for you cannot make one hair white or black.”
To understand this section we need to recognize that the Jews had “Lesser” and “Greater” oaths. It was their way of making a commitment while leaving a way out if you needed one. If you swore by Jerusalem you were basically saying yes, but there’s a 40 percent chance I mean “no.” Jesus tells the Jews that no matter what kind of oath you make, God will hold you accountable. There is no greater or lesser oath. There is only yes or no. Applying this to James five, and these christians are being told to just wait on God.
He will make it right in the end. The dishonest employers will be dealt with; just hold on and stay faithful.
It won’t end well for these rich men. So don’t do something you will later regret because the Judge is near. God didn’t save Lazarus from his poverty on earth. The reward came after his life was over. We need to realize that James is not saying to not make oaths in general. In fact, Jesus and Paul both made oaths (Matt. 26:63; 1 Thes. 5:27; 2 Cor. 1:23). The point is not to make an oath that you knowingly might break. That’s like making plans to go out to eat with your spouse, knowing that you’ll make up an excuse to get out of it later.
In suffering, we can be tempted to lose our integrity in order to try and save ourselves.
When we face trials, we must keep our integrity. That is when it is needed most.
“Let your yes be yes and your no, no so that you will not fall under judgement.” Remain righteous, have wisdom enough to stay the course until the very end.
Paul discusses two more classes of individuals who make up God’s house–employees and employers (1-2). The cultural framework of Paul’s works is slaves and masters. Arichea and Hatton say, “Slaves were numerous during New Testament times; many people had become slaves by being captured in war, or by being sold into slavery because of economic reasons. The children of slaves would also be slaves, and many if not most of the slaves in New Testament times were of this latter category” (UBS Handbook, 135). Unlike employees, these folks could not choose their job or their boss. Yet, many other principles correlate to today.
The apostle urges Christian slaves to treat their non-Christian masters “as worthy of all honor” (1). It was not for the master’s sake, but for The Master’s sake! So much of 1 Timothy is about Christians maintaining an ethic and morality that casts Christianity in the most positive light possible. It was not about compromise, as “the teaching” had to be upheld and maintained. It was about Christ!
Divine exhortation is also given to Christian slaves with Christian masters. The slave was not to take advantage of the spiritual relationship as ground for disrespect (2). They were not to slack off because of their religious oneness, but were to work even harder. Love and fellowship was to drive the relationship. How many times have Christian employees taken advantage of the fact that they go to church with their boss and felt like they could get away with special treatment or less than their best. Again, this reflects negatively on Christ.
These instructions, like so much of the foregoing, is about conduct–the “walk.” In verses three through five, Paul returns to the Word. There were other things being taught. Paul calls it “different doctrine,” saying it disagreed with the sound words of Jesus and its fruit was ungodliness (3). Therefore, doctrine is about more than the role of women, church organization, worship, and the like. It is about conduct and being godly, a major emphasis of this letter. But, notice that the two dovetail. Paul describes the peddler of different doctrine as one not only inaccurate in message, but ungodly in action. His message is false, with different and destructive words (3-4). His motives and methods are corrupt, being conceited, ignorant, hungry for controversy, argumentative, and divisive. Ask yourself, “How much like today’s world does that sound?!” The mark he leaves is envy, dissension, slander, evil suspicions, and constant friction (4-5). He attracts the depraved and deprived (5).
Whereas teachers of truth, like Timothy is to be, transform their hearers into Christlikeness, these teachers find likeminded hearers and move them further from Christ and godliness. A significant way they do that is through materialism and greed, which Paul will spend much of the rest of the letter devoted to discussing. But his message to Timothy is, preach the right word in the right way and you’ll help people have the right walk!
At least in my lifetime, no period has been as uncertain and tense as the current one. We have no idea what will happen in the next few months. We’re not 100% confident that society will be at peace this time next year. Hatred, as defined in the New Testament, is already rearing its ugly head and will likely only grow exponentially in the coming months.
If you’re reading this article, you’re probably a believer. First and foremost, we are not citizens of any country in this world. We have to be peaceful, beneficial citizens in whichever country we live, but we’re non-resident aliens regardless. We’re visiting for one purpose: to show the world how Jesus loves.
John defines hatred and love very clearly in I John 3. Hatred (from μισει, misei) is not always defined as “harboring extreme resentment toward others”. Sometimes we catch ourselves before using the word “hate” to describe how we feel about someone, replacing it with “strongly dislike”. That’s still hatred, at least the way John uses the word. It seems to mean, in the context of I John, something like “not helping someone with their physical needs because of how we feel about them”. It means showing beneficial kindness to the brothers and sisters we like to the neglect of those we don’t.
BDAG uses Deuteronomy 21.15-16 as an example of how this word could be understood. In that passage, a man has two wives. He likes one wife more than the other one, and he has sons with both wives. The oldest son happens to be from the wife he doesn’t like as much. When it’s time to divide his assets among his children, he can’t give the rights of the firstborn to the son of the wife he likes more. Does this mean he “hates” his other wife? No — it just means he doesn’t like her as much as the other one, and he’s tempted to treat his firstborn with less favor because of it.
The first part of I John 3 is all about not sinning and not hating our fellow believers. The second part is about practicing love for each other. The last part is about belonging to the truth and living in God. Sandwiched between these concepts is the definition of love and hatred:
We understand what love is when we realize that Christ gave his life for us. That means we must give our lives for other believers. Now, suppose a person has enough to live on and notices another believer in need. How can God’s love be in that person if he doesn’t bother to help the other believer? Dear children, we must show love through actions that are sincere, not through empty words.
We don’t have to feel “strong dislike” for a believer to be considered hateful. We just have to neglect them because we don’t like them. Here’s the problem with that: Everyone who hates another believer is a murderer, and you know that no murderer has eternal life (3.15).
We don’t know what the next few months will do to us. But we cannot mistreat or neglect a fellow believer because of how we feel about them. If we practice love, we have eternal life. If we practice apathy or neglect, we’ll have eternal death. What happens to us in this life is not important. We’re just waiting for Jesus to come back. If we want to leave this earth with him, we can’t let something temporal keep us from showing beneficial kindness to our fellow believers.
The Influence Of Elders In The Household (5:17-25)
Neal Pollard
Paul abruptly shifts from the potentially most disenfranchised members of the church to the very leaders of the church. No doubt, elders were vital to resolving the issue of caring for widows, and the connection is implied with Paul’s admonition, “Let the church…care for those who are truly widows” (16). In the ensuing nine verses, Paul addresses the power for elders to wield good or bad influence.
Elders who rule well (17-18). In three of the four places I have preached full-time (and in both of the churches where I worked part-time), the church had elders. A vast majority of those elders have proven to be righteous, godly, sacrificing men who love God and souls. Paul speaks of three facets of an elder’s work–ruling, preaching, and teaching. The divine expectation is that they would do their work responsibly, which includes not only decision-making but also sharing God’s Word. They will know it well enough to counsel and correct others, publicly and privately.
This passage teaches that elders deserve honor. Those who labor in preaching and teaching deserve double honor. What can this mean? George Knight says that “double honor” means in the sense of honorarium or compensation (NIGTC, 232). This is further proven by Paul’s quotation of Luke’s words, which, by the way, he calls “Scripture.” In Luke 10:7, Jesus says, “The laborer is worthy of his wages.” All who serve as elders are worthy of love and esteem (1 Th. 5:12-13). It is my experience that elders are never given due credit and appreciation. It is hard to adequately recognize the efforts made by godly overseers!
Elders who are accused of not ruling well (19). At times, there may be circumstances where an accusation is made against an elder regarding a sin problem. Paul acknowledges the possibility of such a scenario, then gives a biblical remedy. An elder should not be given less loving consideration than any other member who succumbs to sin. Reminiscent of Matthew 18:15-17, allegations of sin against an elder should be witnessed by two or three. That does not mean that the two or three saw the offense, but that they witness the interaction between accuser and accused. This protects both parties.
Elders who do not rule well (20-21). What happens when an elder admits to the charge brought against him? Can he continue in it without repentance? Notice that Paul is not addressing whether or not a penitent man can remain an elder, but whether an impenitent elder gets a pass because he is an elder. Paul’s inspired guidance is for the preacher to treat that elder who persists in sin without partiality, publicly rebuking so that the entire household of God will see that no one is above Christ’s law (21).
Preachers who help appoint sinful men as elders (22-25). It appears that Paul is imparting divine wisdom to help prevent the worst-case scenario presented in verses 20-21. My best understanding of these verses is that Paul is still dealing with men who would serve as elders. Timothy was not to be hasty or lead the church to hastily appoint a man an elder. Consider carefully those qualifications in chapter three. “Laying on of hands” appears here to mean leading in the appointment of an elder. Additionally, if aware of a man’s sin problem, do not join and compound that by appointing him an elder. Do you know he’s materialistic? Have you seen him repeatedly give in to his temper and sin in his anger? Have you heard of his shady business practices in the community? Don’t encourage his appointment to the eldership! “Keep yourself pure” (22).
Incidentally, one “proof text” of defenders of social drinking is verse 23. Class notes from a class on 1-2 Timothy and Titus, taught by Dr. Denny Petrillo, says it as well as I have ever seen it. Consider: “Timothy had been extra cautious to keep and maintain a reputation of purity even to the point of drinking bad water and aggravating his health problems. This verse cannot be used to justify social drinking. Paul is using “wine” in a medicinal purpose only. He is saying, “Take some medicine! Drink a ‘little’ wine.” He didn’t want anyone to misapply his words. The context is ‘Keep yourself pure.’ Timothy is so devoted to that principle that he was staying away from wine and hurting himself physically. If drinking was accepted in the ancient world, why was Timothy staying away from it? It’s not a verse that supports social drinking. It actually argues against it. Timothy saw a problem with a Christian drinking wine so he was staying away from it (and damaging his health in the process).”
In context, verse 24-25 still seem to be speaking of elders (no textual cue the subject has changed). The most reasonable explanation seems to be that some men who would be appointed to the eldership reveal the lack of aptitude to serve–due to sin problems–before they are appointed. Red flags are there. However, some times sin issues in a man’s life are not apparent until after he is appointed. The same is true of men’s good works. While a man must be qualified to serve, it has often been the case that the extent of a man’s godliness and good works becomes more apparent over time as he serves. His compassion, heart, wisdom, and loving correction exceed expectations. I will say that I have seen both scenarios play out. Unqualified men have been appointed despite glaring warning signs. Yet, harder to discern sin problems have become painfully obvious after a man is vested with the power and influence of church leadership. Even more often, I have seen men shine and do their greatest spiritual work after being appointed. Servant-hearted men grow even more in their service. Good Bible students become great Bible students. For the sake of God’s house, He wants His people to tread carefully and prayerfully in appointing and treating elders.
“For the grace of God has appeared that offers salvation to all people. It teaches us to say “No” to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age..” (Titus 2:11-12).
Paul records and reminds us of some profound truths in the second chapter of Titus. He says that the greatest gift ever given to mankind, salvation, was motivated by God’s grace. A grand and priceless gift was freely given from His perfect heart. The gift of Christ is then to motivate us in return to live contrary to our instincts. We willingly give up and give back to God because it’s a response to His love and grace.
While the English translations certainly capture the intended meaning of the text (Titus 2.11-12), there’s some weightier implications that can be found when we take a closer look at the word “No” or “deny” in verse twelve. The word (or: renounce, no, deny) means “to act entirely unlike himself” (STRONGS, G720).
In context we find that it’s our grace-given salvation that teaches us how to act entirely unlike ourselves. Why would someone renounce ungodliness and worldly passions of all kinds? What incentive does one have to live self-controlled, upright, and godly lives? The reason (love and grace) that God gave us His son (our salvation) is what should motivate us to love and live juxtaposed to the rest of the world. It is beautifully simple and elucidates the perfect God that we can happily serve.
David says, about 1,000 years earlier, the same thing Paul says. They had the same source, of course–the Holy Spirit breathed out the words through them both. In Psalm 4:4, David wrote, “Be angry, and do not sin. Meditate within your heart on your bed, and be still. Selah.” Paul wrote, “Be angry, and do not sin. Do not let the sun go down on your wrath, nor give place to the devil” (Eph. 4:26-27). A Bible with good footnotes and referencing will show you that Paul is quoting David, applying the scripture to the purpose of his own writing. So, each wrote for a different purpose, David to demonstrate who is the blessed man and Paul to show who is the new man. David’s writing is of the poetic genre. Paul’s writing is epistolary. Each wrote under a different covenant, meaning their priesthood, worship, and religious constituency were all different. Yet, for all the contrasts that can be made, there are three distinct similarities in these passages beyond the phrase that it is the same.
These writers show us that anger is a timeless issue. When Israel was autonomous or under the thumb of a world power, they were subject to feelings of anger. When Moses was the lawgiver and when Christ was, the issue confronted them. Time, geography, status, or race have nothing to do with a passion that can be stirred to anger. Wherever man wrestles himself and has to contend with others, it is an issue.
These writers show us that anger can be sinful. Though each covenant had different laws to respond to sinful anger, the very existence of such rules and commands shows man’s aptitude to let his anger get away from him. The ramifications of not reigning in self’s response to anger are ultimately the same, whenever and wherever one lives.
These writers show us how to avoid sinful anger. The meat of both passages is a divine strategy to stave off the inclination to sin in our anger. David’s suggests two things–meditation and stillness. Spend some time internally sifting through the issues that would provoke you. Don’t simply stew on it. Rationally think out the matter. Then, be still. Be careful about what course of action you take. Don’t be rash and hasty. Paul suggests resolution and self-mastery. He counsels against “stewing on it,” too. Don’t let anger fester like a sore. Regroup then confront the problem, and remember that this is not the same as being confrontational. You are confronting self more than the cause of the anger. Then, keep self protected from submitting to the devil. That may seem like a dramatic way to say it, but Paul is saying that you are giving yourself over to devilishness when you allow your anger to cross the line into sinfulness. What a hard pill to swallow, yet how helpful to understand that before we foolishly react.
God is looking out for us, seeking to save us from our worst enemy in anger–ourselves!
Paul draws out the analogy of the church of a household by speaking of the different demographics that make up this spiritual family. Like a typical home, the church has “fathers,” “mothers,” “brothers,” and “sisters.” Timothy is urged to treat older men, older women, younger men, and younger women appropriately, “with all purity” (2). Out of this household, Paul focuses on a special group of people. He writes, “Honor widows who are truly widows” (3). His instructions center around how to do that.
The physical family leads the way (4,8,16). Paul appeals to the loyalty that ought naturally to exist in the widow’s children and grandchildren. He calls it making “some return to their parents” and further deems it “pleasing in the sight of God” (4). Negatively, the failure of a widow’s family to take care of outstanding needs she has is summarized as having “denied the faith and is worse than an unbeliever” (8). He concludes the whole discussion saying her relatives are charged with caring for her (16). Occasionally, I have seen a family shirk its duties to its widowed mom and grandmother, wanting the church to do this. Paul highlights the immorality of such neglect.
The “true widow” has qualifications to meet (5-6,9-10). The bulk of the instruction is for the church to properly conduct itself in determining women who meet this need. As with other groups earlier in the letter–elders, deacons, women, and preachers–she must be qualified to attain the “title” of “widow indeed.”
First, look at her relationship with God as best as it can be seen (5-6). Does she set her hope on God (5)? Is she faithful in prayer (5). Does she reject self-indulgence and worldly pleasure (6)?
Second, look at her relationship with people (10). Does she have a reputation for good works? Did she provide for the needs of her children (cf. Prov. 22:6)? Was she hospitable, showing compassion? In short, has she “devoted herself to every good work”?
Third, look at her personal circumstances (9). Is she at least 60 years old? Was she a one-man woman (or, did she have only one husband)? This qualification is a bit difficult to decipher, as it can be translated either way. Consider these thoughts. “Does this mean that she is married only once (TEV, compare JB ‘who has had only one husband’) or that, regardless of the times she had gotten remarried, she has always been faithful to whatever husband she had? In other words, is the focus here on the number of husbands (one) or faithfulness in the marriage relationship?” (Arichea and Hatton, UBS Hdbk, 118). “Does this mean that a woman was unqualified for church-supported ministry if she had been married twice? This seems unlikely or Paul’s encouragement to younger widow to remarry would have disqualified them for this special service in their older years. Instead, being a ‘one-man woman’ speaks of faithfulness and loyalty” (Larson, Holman NT Comm, Vol 9, 223). Any marriage she was in had to have been one approved by God (Mat. 19:9-12). Was she faithful and devoted to her husband(s)? If so, she would be qualified.
The “younger widow” is not to be “enrolled” (11-15). Considering the life expectancy in the first century (see note below), a woman might be left without her husband at a young age. Paul excludes her from church support. She will likely get remarried (11) and her relative immaturity might cause a black eye to the local church before a watching world. Being financially supported, though young and healthy, could produce idleness, gossip, and even full-fledged apostasy. Instead, Paul urges such women to remarry, have children, and generally concentrate on serving the Lord rather than turning aside, by default, to Satan.
The church has an obligation to care for widows. For the widow who “qualifies,” the church is to “be burdened” (16). However, these safeguards are given to keep the church from being taken advantage of either by the widow or her family. While our culture and country may have produced some means like retirement and social security that keep widows from destitution, the church, led by her elders (17ff), will know the circumstances of all the sheep to the degree that they will find and help any who otherwise face destitution. This is part of “pure religion” (Jas. 1:27).
NOTE: There is little firm information about the collective lives of those who lived in the first centuries BC and the first centuries AD, but the conjecture is that the average life span was about 35 years. The 35-40 average life span of people in the Western world held true through the Dark Ages, the Middle Ages, the Renaissance until the 19th and 20th centuries when modern medicine and its life-preserving discoveries began in earnest (for more: click here).
In contrast to the false teachers Paul addresses in the first few verses, Timothy was to be different. Note the imperatives in this lengthier paragraph (6-16): “Have nothing to do with” (7), “command” (11), “teach” (11), “let no one despise” (12), “devote” (13), “do not neglect” (14), “practice” (15), “keep a close watch” (16), and “persist” (16). The young preacher had much to concentrate on to help God’s house flourish and succeed. For Paul, helping others begins by strengthening our own faith. We cannot help others become what we are not. This is not just true of preachers, but all Christians. This half of the chapter contains some important barometers for our beliefs.
The content we should believe. Walk through the chapter and see how many words Paul uses to describe God’s Word. There is “the faith” (1,6). This is not talking subjectively about what we personally believe, but objectively about something outside ourselves that we can stay true to or abandon. Nowhere does the Bible endorse each of us deciding what we’ll believe and having our own set of beliefs. There is “the truth” (3), what is real and genuine and what is verifiable in contrast with what is false. There is “the word of God” (5), the source of truth. There is “sound doctrine” (6), healthy and fit teaching as opposed to bad and deformed. There is “teaching” (13,16), instruction in a formal or informal setting. There is “prophesy” (15), an inspired utterance from God. There are “these things” (15), the specific matters Paul addresses here. See how God has given us so much to help us know and understand His Word? Paul’s point is that God has made His word knowable, measurable, and identifiable. The outcome is powerful in our lives when we find and know these things.
We must concentrate on what we believe. One is not passive in the process of building faith. Throughout the chapter, Paul tells Timothy about the sweat equity he must put into it. This involves sharing our faith (6), giving attention (13), and being absorbed in these things (15).. God wants us to find the truth, but He also wants us to show Him we’re serious about it. Where does our study of Scripture fit into everything else? Every goal we find worthwhile and we desire to achieve, we work hard to get it. If we want what only God can give us through His word, we have got to “labor and strive” (10).
There are consequences to what we believe. By nature, we are inclined to want to know the payoff for our efforts. Are there tangible benefits that follow investing in our faith in Christ? Paul mentions five in this chapter.
The truth nourishes us (6). The more we take in, the healthier we will be. If we fill our minds with ungodliness, we will be ungodly. If we fill them with God’s nourishing word, we’ll be profitable to God and man.
The truth leads us to godliness (7-8). Nothing should replace God as our obsession, including things like bodily exercise. Disciplining ourselves for the purpose of godliness benefits us now and eternally.
The truth leads to hope (10). It seems like the world gets more hopeless and anxious each day. If we believe that this life is all there is, that there is no higher power we can appeal to, that we’re just an accident that the universe caused, this reaction is inevitable. But faith in God’s Word can keep us going in circumstances that might make most people give up!
The truth leads to progress (15). Paul says that if Timothy stayed with the Scripture, people would be able to tell the difference in his life. You can be around somebody for a little while & pretty much know what’s most important to them. Paul indicates that Timothy’s life was a progress report that others could look at & see how he was growing. When we are growing in our Xian life, people can tell–and that is tied to what we believe.
The truth leads to salvation (16). Paul wants Timothy to persevere in how he lived and what he taught. It was the way for him to be saved and for others who he influenced could be saved. It meant being an example of the believer (12). It meant not neglecting the abilities God had given him (14). What we believe is directly tied to where we live eternally.
All of us are living by some belief system. What we believe matters everything (Matt. 7:24-27)! Paul urges us to believe the truth.
Love and forgiveness, two tenets of our Christian faith. Love and forgiveness, something we all desire and something God commands us to give to others. The New Testament is replete with scriptures on love and forgiveness. In Matthew chapter 5, in the sermon on the mount, Jesus instructs us to love our enemies. He also commands us to forgive others knowing the debt He paid for our forgiveness.
I recently attended a funeral. I did not know Elizabeth well, but I knew a lot about her influence. Tommy did her eulogy; she had asked him to do it.
I need to tell their story. A story the world would think odd but not those that know and understand the love and forgiveness we have in Jesus.
Elizabeth and Frank, her husband, had one son, Ted. Ted was coming home for Christmas break from college when he was killed by a drunk driver. Tommy was that drunk driver.
Tommy received what some may consider a light sentence … minimal jail time and community service to talk at schools about the dangers of drunk driving.
In the eulogy Tommy recalled how he felt as if nobody cared about him and that God had turned away from him. He realized the destruction and pain he caused in Elizabeth and Frank’s life.
As Tommy recalled, “I was walking home to my apartment one late evening and Elizabeth thought she recognized me and pulled over to the side of the road. I was fearful and reluctant when she rolled down the window of her car and asked if she could talk to me. She asked me to get in the car, that she just wanted to talk with me. As I got in, she explained that she did not want to harm me. She was desperately wanting to know who I was, how I felt about what I had done. She also wanted me to understand the great harm I had done. I felt the weight of my crime and I could not bear the sorrow. She asked about my past and alcoholism and why I would do something so careless. After several minutes Elizabeth asked me to promise I would not take a drink that night. We cried together and I promised I would not take that drink. Elizabeth had compassion for she could see a life of waste and a lost soul.”
Through her anger, grief and despair, Elizabeth saw a lost soul…someone in need of Jesus. Elizabeth and Frank fully understood the example Christ left us about love and forgiveness even when it is painful and not easy. The thought of a lost soul was greater than their grief. They began studying the Bible with Tommy and eventually he obeyed the gospel. They became active in Tommy’s life helping to guide him as a young Christian. Tommy is an active faithful Christian some forty years later.
Love and forgiveness – they are choices we decide to give or withhold.
Sometimes it’s loving and forgiving ourselves as Tommy did – sometimes it’s loving and forgiving others as Elizabeth and Frank did … always mindful of what Jesus did for us. HE did not withhold from us.
Love and forgiveness – God has it for each of us – we all need it – and HE freely gives it.
Paul points out a basic concern at the beginning of this chapter, that “some will depart from the faith” (1). Depart means to revolt or rebel against authority or to draw away. This is not the same as mistakenly taking the wrong street in an unfamiliar area and getting lost. This is like premeditatedly deciding to go to a forbidden or dangerous place. Paul tells us how to know if we are in danger of falling away from the faith.
Who are we listening to (1)? Paul mentions two sobering and scary sources–“deceitful spirits” and “doctrines of demons.” He’s not talking about Satanic worship or the occult. If only it were that easy. Instead, it is any of the ways he peddles his values and beliefs. In 2 Corinthians 11, Paul tells us Satan disguises himself as an angel of light (14). It might be coming and preaching another Christ than the biblical Christ (2 Cor. 11:4) or by disguising themselves as servants of righteousness having deeds that don’t match (2 Cor. 11:15).
In this chapter, Paul contrasts the Holy Spirit and deceitful spirits (1), sound doctrine and the doctrine of demons (1), and godliness and worldly fables (7). Our world tries to tell us one belief is as good as another, but the inspired Paul refutes this. Today, people say things about Christ and claim things to be right that don’t come from God and there’s only one other source. It includes some of the areas Paul covers in this letter, things that are contrary to sound teaching (1:10) and things he covers later in this chapter and the rest of the letter. There are specific issues about church leadership, morality, money, caring for widows, and more. Who are we listening to about these? The culture? The larger religious world? Those who tell us to go with what we feel?
How do our beliefs effect our hearts (2)? Paul says these false teachers were hypocrites, professing one thing and practicing another. They are liars, and they had killed their conscience (Eph. 4:19). If we listen to their false teaching, we will follow in their steps.
Do my beliefs harmonize with Scripture (3)? These teachers peddled two outrageous ideas: you cannot get married and you cannot eat certain foods. In these instances they were binding things God had not bound. They were making obedience harder than God did. Any change from God’s message, whether adding to it or taking from it, will skew our beliefs. Paul presents rational, biblical counterpoints to these teachers’ legalism.
The antidote to abandoning the faith is being trained in the words of the faith and of the good doctrine we have followed (6). We cannot depend on someone else to tell us what is right and wrong. We must stay in the Word and be Bereans (Acts 17:11).
The passage Ecclesiastes 9.1–10 explores themes consistent with the philosophies of “seize the day” or “you only live once.” It reflects a perspective emphasizing the value of living in the present moment and making the most of life. In this passage, Solomon highlights the unpredictable nature of life and the certainty of death, encouraging people to enjoy life’s pleasures fully.
Key Verses Explored
Here’s a brief breakdown of some key verses:
Verses 2–3: Solomon observes that everyone faces the same ultimate fate of death, whether righteous or wicked, good or bad. This observation could lead to a view that suggests nothing has inherent significance.
Verses 5–6: He highlights that the living is aware of their mortality, unlike the deceased, who are unaware and do not receive further rewards, signaling the end of earthly experiences after death.
Verses 7–10: Solomon advises relishing in eating, drinking, and enjoying life’s pleasures with one’s spouse, whom he views as the ultimate reward for toiling under the sun during life’s fleeting days. He says there is no work or planning in the realm of the dead, where everyone is going, so one should do whatever comes to mind with all their might.
On the surface, this advice to enjoy life contradicts the larger Judeo-Christian ethical framework, which emphasizes restraint, morality, and the consequences of one’s actions.
Harmonizing Perspectives
However, we can consider several points to harmonize these views:
Context of Vanity: Ecclesiastes frequently mentions “vanity” (Hebel, meaning “vapor” or “breath”), suggesting that much of human endeavor is fleeting and ultimately futile in the face of death. This definition doesn’t imply life lacks meaning; instead, it indicates that life’s true worth goes beyond material accomplishments or pleasures.
Moral Framework: The call to enjoy life in Ecclesiastes isn’t a call to hedonism or moral recklessness. It’s based on living a life in reverence to God, as indicated in Ecclesiastes 12.13–14, where the advice is to respect God and follow His teachings. Enjoyment in life is seen as a gift from God, not as an end in itself.
Balance: Solomon’s advice recognizes the balance between enjoying life and maintaining moral and spiritual discipline. It proposes appreciating life’s gifts while avoiding becoming overly attached or compromising one’s ethical values.
Ecclesiastes 9.1–10 underscores the importance of enjoying life responsibly while recognizing one’s accountability to God. It promotes a balanced and moderate approach to seizing the day, respecting human existence’s ethical and spiritual aspects while embracing life’s lawful pleasures as gifts from God.
This little section has been observed to be a bridge between the guidelines in 2:1-3:13 and the warnings about false teachers that follow (Lea and Griffin, NAC, 121). In this bridge is Paul’s personal expression of his desire to visit Timothy at Ephesus (14), the statement of purpose for writing (15), and the inclusion of what is almost certainly a hymn about Christ sung by the early church (16). While brief, this is a vitally important section.
Paul’s writing is about personal conduct (15). While that conduct is in relationship to the church as a whole, each one has an individual responsibility in it (cf. Eph. 4:16). Paul says these instructions can be known. “Oida (the word for knowledge here, NP) often connotes not only having knowledge but also being able to understand that knowledge” (Garrett, LTW, np). Paul suggests that the things he wrote about were comprehendible, able to be learned and incorporated. The crux of these “knowable” things is how to behave in God’s house. This applies to both works and word. What a contrast to those who deny that there is objective truth that is objectively knowable (cf. John 8:31-32).
Paul’s writing is about the organization of the church (15). What is the household of God? It is the church, which was established on Pentecost (cf. Acts 2:47; 5:11; 8:1; etc.). It is spoken of here and elsewhere as singular in nature and uniform in belief and practice. It is the church of the living God, a reminder that this distinguishes it from every other organization. This institution is divine in origin (Mat. 16:18), eternal in scope (Eph. 3:9-11), and precious in value (Acts 20:28). Woe is me if I disparage it and speak ill of it, the bride of Jesus (Eph. 5:22-33). Woe is me if I try to alter or remake it in the image of anything else. It is the church, the pillar and buttress of the truth. The church is responsible for standing under and supporting the truth. Do we emphasize this enough? We have a divinely-given responsibility to uphold the truth of Scripture. What of churches who accommodate their beliefs to the shifting sands of society? What of those who bow to the pressures of the world to conform (Rom. 12:1-2)? Now, think of all of this as it relates to the content of this epistle. It contains teaching and positions which many, in the name of Christ, deny and change. Paul wrote 1 Timothy as a countermeasure to such efforts!
Paul’s writing is about the Christ of the church (16). Now to the motivation piece. What will soften our hearts to want to do everything God’s way? Why conform even to unpopular doctrines? Take a gander of the “mystery of godliness.” Godliness is the goal. Jesus is the incentive.
That there is a distinct pattern to this short list in apparent, as Lenski points out: “‘In flesh’ and ‘in spirit’ form a pair. ‘Angels’ and ‘nations’ are counterparts; so also are ‘in (the) world’ and ‘in glory.’ The verbs ‘was preached’ and ‘was believed’ are correlative. ‘Angels—nations—world—glory’ form a chiasm: the angels and the glory are placed first and last, nations and world in the middle, a plural and a singular in each” (609). So there is the universal witness, in heaven and earth, to the unique greatness of Christ. But, there is also a chronological progression in this hymn. Together, they form this wonderful “mystery of godliness.” First, there is the incarnation (John 1:14; Ph. 2:8). Second, there is His vindication. I do not believe Paul is saying Jesus is justified by the Holy Spirit, but instead He Himself in His spirit was justified. How? He was declared righteous by God (Acts 2:36; 5:31; 1 Jn. 2:1). When? At the resurrection (Acts 2:36). Again, Lenski is helpful–“Men had nailed him to the cross, condemned him to the cross as one accursed of God, for to be hung on wood meant to be declared accursed of God; him God raised from the dead, him God thereby declared righteous” (611). Third, there is the angelic witness. Truly, they saw the incarnation and resurrection from heaven. They also testified to both on earth (Luke 2:13; 24:4). Fourth, there is the apostolic proclamation. They were the first to take on the Great Commission (Acts 1:8), a torch soon passed on to all the disciples (Acts 8:4). Fifth, there is the global acceptance. No, not that all who heard believed and obeyed. All will believe some day (Ph. 2:9-11), but not while time still stands (Mat. 7:13-14). But the gospel went to the whole world (Col. 1:23; 2 Th. 1:10). Sixth, there is the glorious ascension (Mark 16:19; Acts 1:9). From His entrance to His exit, Jesus perfectly fulfilled His eternal, divine rescue operation! For all these reasons, He deserves our humble obedience and conscientious effort to follow His revealed will.
No one on this planet enjoys waiting. It is something that if we can help it, we do our best to avoid at all cost. Especially in our society today, patience is few and far between. We don’t enjoy waiting. And yet, each and every one of us has to wait.
We wait in traffic, at school, in a drive through, at the DMV, at the doctors office, and husbands wait on their wives. In life, there’s a whole lot of waiting to be done. As Christians, our main focus is on the second coming of Christ. Guess what? We’ve got to wait for that, too!
Sometimes I struggle to remember that it is a good thing to wait on the Lord. It isn’t easy. It goes against the grain of our fast-paced culture. But, there are benefits to waiting on God. In times of waiting we will find growth. Isaiah 40:31 says, “but those who wait on the LORD will renew their strength; they will soar on wings like eagles; they will run and not grow weary; they will walk and not faint.”
Ornithologists, or as I like to call them, “bird nerds,” say that birds have three methods of flight. Flapping is keeping their wings in constant motion, like a hummingbird, to counteract gravity. Flapping keeps them in the air, but it is a lot of work. Second is gliding. Here the bird builds up enough speed, then coast downward a while. It is much more graceful than flapping, but unfortunately it does not get the bird very far. Reality in the form of gravity sets in quickly. Gliding is nice, but it does not last. The third way is soaring. Only a few birds, such as eagles, are capable of soaring. Eagles’s wings are so strong that they are capable of catching rising currents of warm air – thermal winds that go straight up from the earth – and without moving a feather can soar up to great heights. Eagles have been clocked at up to 80 m.p.h. without flapping at all. They just soar on invisible columns of air.
Now what Isaiah said makes a little more sense. The time will come when those who wait on the Lord will soar with wings like eagles. If we will put our trust in almighty God, He will carry us much higher than we could go flapping on our own. Waiting on the Lord Increases our strength.
Acts 1:4, says, “And while staying with them He ordered them not to depart from Jerusalem, but to wait for the promise of the Father,” I wonder what was going through the minds of the apostles as they waited in Jerusalem after their Messiah left. He was their teacher, they were now all alone facing the religious leaders without Jesus there with them. Jesus says, “stay in Jerusalem.” This was probably the last place these apostles would’ve wanted to be. But they obeyed, and they waited for what appears to be around ten days.
And nothing…until the day of Pentecost. Then, their waiting was worth it. They received a gift from God!
Sometimes God asks us to wait. We wait so that our trust will deepen. We wait so that we are reminded of God’s control. We wait so that God can work. Wait on Him, and you will find strength!
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