Author: preacherpollard

preacher,Cumberland Trace church of Christ, Bowling Green, Kentucky

1 Timothy: Behaving In God’s House (VI)

Servants In God’s House (3:8-13)

Neal Pollard

Paul transitions from elders to deacons with the word “likewise” (in the same way)(8). He does this when moving from men’s to women’s role in the public assemblies (2:9) and again when shifting to speak of a specific group of women in verse 11 of this paragraph. “Deacon” is an anglicized form of the word “diákonos,” defined by the Lexham Theological Wordbook as “A leader in the church who is committed to serve God through meeting the needs of the Church, characterized by a disposition of humility and self-sacrifice” (Smith, np). Outside of this passage, the formal office (ministry) of deacons is noted in Philippians 1:1. “The deacons in this sense were helping or serving the bishops or elders, and this is why they were probably called deacons. They did not, though, possess any ruling authority as did the elders” (Zodhiates, np).  The arrangement in Acts 6:1-4 almost certainly represents what the work of deacons looked like throughout the first-century church. A special need arose, and men who met spiritual qualifications were selected to discharge the task. The fact that “deacon” is synonymous with “servant” (as it is usually translated in the New Testament) implies that this is a work, not merely a title.

The “likewise” appears to emphasize that deacons must meet specific qualifications, just as elders do. Their qualifications break into multiple categories, too–moral expectations (8), doctrinal expectations (9), practical expectations (10), and domestic expectations (12). In the midst of the qualifications, there is an enigmatic statement about certain women and the qualities they must possess (we will deal with that in a special supplement below).

Moral expectations (8). Paul lists four. Deacons are to be dignified (worthy of respect; this is an even more intensified word than the call for elders to be “respectable” in verse 2). Louw-Nida clarify that dignified is “pertaining to appropriate, befitting behavior and implying dignity and respect—‘honorable, worthy of respect, of good character” (747). Second, they are not to be double-tongued (hypocritical, insincere, two-faced, etc.). Third, they are not to be addicted to much wine. It should be noted here, as with the elders in verse 3, that Paul is not endorsing or making accommodations for what in modern vernacular we often call “social drinking.” “Addicted” means to hold to, turn to, to turn one’s attention or mind to. A man whose thoughts and mind are constantly turned toward drinking alcohol is unsuited to focus on the sober task of serving the Lord and His people. When we grasp the vast disparity between wine in the ancient world and the fortified alcohol of today, we understand that the two are “apples and oranges.” To reduce either verse as an argument in favor of social drinking totally misses Paul’s point (I submit a couple of articles I wrote for your consideration: Dispiriting Truths About “Spirits”/; What’s So Social About It?). Fourth, they are to have a healthy attitude toward financial matters, “not greedy for dishonest gain.” Take note that Paul is not restricting this to those who steal and cheat in their greed. The compound verb translated this way means “shamelessly greedy for money” (BDAG) or “shamelessly greedy for material gain or profit” (L-N). “Fond” or “eager” probably captures the idea of the word better than “shamelessly” (which we can subjectively twist to suit ourselves). Jesus’ teaching in the sermon on the mount (Mat. 6:25-34) as well as Paul’s teaching at the end of this letter shed more light on this.  In short, deacons are men of moral excellence. Their labors may involve the physical, but they are to be spiritual. 

Doctrinal expectations (9). These are not biblical novices or spiritual milk drinkers (cf. Heb. 5:12; 1 Pet. 2:2). Knute Larson says, “This is a warning against allowing into leadership people who are ungrounded in the Christian faith or who adhere to strange or unfounded doctrines” (Holman NT Comm., 187). A man entrusted with service is going to be a man of influence. His knowledge of God’s Word should reflect this.

Practical expectations (10). Who should be entrusted with special work in the church? Those who have already been proven as workers. Have they followed through and been dependable when asked for assistance? Have they been proactive, self-starters? If calls for volunteers go out, do they step forward? Nowhere are deacons shown to be honorary appointments where men who attend well and have nice families are endowed with this as a title. Instead, workers should be identified when works are identified.

Domestic expectations (12). This qualification is much like the familial expectations made of elders. A special servant should be trusted around women who are not his wife, a man who is discreet, honorable, and pure. They are to be present, involved dads who lead the home and love it like Christ loves the church. 

Who are the women in verse 11? The word for “women” is the general, gender word for female. Context determines if it should refer to something more specific, like “wives” (see verse 12, where the same word is used). The ESV translates this, “Their wives likewise….” Those translators view the women here as the wives of deacons. Here possibilities (list drawn from Petrillo, 44-45) and why they do or do not have merit:

  • Wives of elders. The problem is its distance in the text from the qualifications of elders (1-7). It is not in the flow of the reading.
  • Wives of deacons. This makes more sense, since Paul is discussing deacons in the verse before and after. One might wonder why Paul has heightened qualifications for a servant’s wife than an overseer’s wife, the latter being potentially of far greater influence. They seem to be a group all to themselves.
  • Special female servants appointed by the church. Women certainly served and were recognized for such (see Rom. 16:3). If this existed, we know with certainty that it was not a leadership position where she exercised such over men (2:11-15).  One could be a woman and serve without having an official capacity, and that harmonizes better with the whole of the New Testament’s teaching on her role.
  • Widows indeed. Chapter five includes a list of qualifications for widows and this might connect with that, but again we have the problem of text placement. Why mention them here without specifying their status as widows?
  • All women. Paul has lauded the important role women play in the church (2:9-10). They influence with their lives, and so Paul lists the same qualities as he does for men who formally serve in official roles of leadership and service. No one excels a godly woman who exerts good Christian character in the church, as she serves and involves herself where God wants her to in His house. I favor this interpretation.

Regarding deacons, their value is clear. They bless their own lives and the house of God by serving well (13). They serve and through such spiritually gain. But this statement can equally apply to all three groups addressed in these verses. That is, it holds true of overseers and Christian women, too. God wants His house to operate smoothly, and role fulfillment is key to that! 

Meat

Gary Pollard

The apostle John was a genius and a philosopher. He wrote in simple, easy-to-understand language, which is a mark of intelligence. Einstein is (erroneously) credited with saying something like, “You don’t understand a subject until you can explain it to a child.” 

John liked to write about irreducible principles. They are deceptively simple, and we might be tempted to look at his writings and think, “There’s not really a whole lot to say about this, these principles speak for themselves.” At some level, this is true! The Bible was written — according to those (like Origen in Against Celsus) whose native language and culture these letters were addressed to — in a “dualistic” way: on one side, it’s very easy to understand its most important principles. We could think of these as the “milk” of the word. This would be teachings about what Jesus did, how we become his children, and the most important things he wants us to do. 

But on the other side — which is perhaps most evident in John and Paul and Peter’s writings — there is nearly unlimited, profoundly deep material in their sometimes deceptively simple wording. This is the “meat” of the word, something Paul expected the Corinthians to be able to understand after just a couple years of being Christians (I Cor 3.2ff). This would be things like teachings about the gray areas in Christian doctrine, the nature of God, the destination of a Christian, and the nature of the new creation promised by Jesus (identified in I Peter 1 as the object of our hope, and its hope in Romans 8 as the reason we were saved). Paul explicitly said, just five years or so after these people converted from paganism to Christianity, “You should be able to understand the deep principles of Christianity well enough to be teachers by now.” 

We do our spiritual health a disservice to get bogged down in the familiar stories of the Old Testament, in the plan of salvation, and in the thou-shalt-nots of scripture. This is milk. I Timothy 1.9 makes it clear that most of those things are already self-evident to most Christians! After conversion, God expects us to dive as deep into the word as each person’s intellect allows. Of course, Ephesians 4 does suggest that God doesn’t expect every Christian to be an expert in textual analysis, biblical languages, or philosophical exposition. However, each of us has a responsibility to be as familiar with the meat as we are able to be.

1 Timothy: Behaving In God’s House (V)

Overseers In God’s House (3:1-7)

Neal Pollard

Paul uses the phrase, “the saying is trustworthy,” five times in the “Pastoral Epistles” (Once each in 2 Timothy and Titus, but three times in 1 Timothy). In this letter, he uses it to establish the trustworthiness of Christ’s mission to save sinners (1:15), the nobility of aspiring to be an elder (3:1), and the timeless, endless value of godliness (4:9). Whenever the phrase shows up, the subject is incredibly important.

Shifting from woman’s role in God’s house, Paul devotes himself to those special men who serve in “the office of overseer” (1). The Greek word is “episkopḗ.” In its generic usage, it means “the act of visiting or being visited, inspected” (Zodhiates, np). The form here, “episkopos,” suggests watchmen, superintendents, overseers (ibid.). Some versions have “bishop” for “overseer.” The word is used in tandem with “shepherd” in Acts 20:28 and 1 Peter 5:2. It is used in tandem with “elder” in Titus 1:5,7 (in Philippians 1:1, Paul pairs “elders” and “deacons” together). Three words give us three characteristics of this work. Elder suggests age and dignity, shepherd suggests care and guidance, and overseer suggests authority and accountability. 

Before Paul tells us what this man looks like, spiritually speaking, he highlights the importance and value of the work. The ESV, RSV, and NIV put “noble task.” The NASB has “fine work.” It is “honorable position” in the NLT and “good work” in the NKJ. Translators are trying to convey the powerful combination of those two words. Truly, “The adjective expresses the excellence, the noun the difficulty of the work” (Lange, Schaff, and Oosterzee,  37). Elsewhere, Scripture tells members how they ought to treat the men who accept the challenge of this work: appreciate them (1 Th. 5:12), esteem them highly in love (1 Th. 5:13), obey them (Heb. 13:17), and submit to them (Heb. 13:17). 

The remainder of Paul’s discussion of the overseer is the set of qualifications which determines who should be selected to serve in this role. These qualifications seem to break down into four categories. Let’s notice them more closely.

The overseer’s relationship with God and himself.  At least nine of these qualifications deal with the man’s personal character. Each one deserves lengthy discussion, but for the sake of time and brevity let us briefly examine them.

  • “Above reproach” (2). This means what cannot be criticized and faultless. We can rule out sinless perfection in light of the whole of the New Testament teaching on such (Rom. 3:23; 5:12). On the whole, he is not going to be guilty of a habitual character flaw. Many see this qualification as the generic way of dealing with the qualities that follow. In other words, not criticized in the specific areas that follow. 
  • “Faithful to his one wife” (2, NEB). Older English translations have fostered confusion about what Paul is saying here, rendering it “the husband of one wife.” This leads the reader to a completely different conclusion, forbidding polygamists, scripturally-divorced and remarried men, or widowers from serving. The first two would be forbidden from even being in spiritual fellowship with the faithful, and the third exhibited his fitness for the job (or not) while she was alive. Literally, Paul is saying he should be a “one woman man.” He will not have a roving eye, indiscreet with the opposite sex, or flirtatious. I wholeheartedly agree with the following explanation: “It is better to see Paul having demanded that the church leader be faithful to his one wife. The Greek describes the overseer literally as a ‘one-woman kind of man’ (cf. ‘faithful to his one wife,’ NEB). Lenski suggests that the term describes a man “who cannot be taken hold of on the score of sexual promiscuity or laxity” (Lea and Griffin, NAC, 110). 
  • “Sober-minded” (2). This means restrained, not given to extremes in behavior; perhaps especially in terms of alcohol (Brannan, Lexham Lexicon, np).
  • “Self-controlled” (2). Louw-Nida say this means, “‘to behave in a sensible manner, pertaining to being sensible and moderate in one’s behavior” (752).
  • “Respectable” (2). BDAG says is pertain “to having characteristics or qualities that evoke admiration or delight, an expression of high regard for” (561).
  • “Not a drunkard” (3). The last four of these personal qualities are stated in the negative, indicating what he will avoid. This is the idea of one who habitually drinks too much and consequently gets drunk. Some translations have “addicted to wine.”
  • “Not violent but gentle” (3). Well has this been defined as “one who by reproachful and upbraiding language wounds the conscience of his brethren, a contentious person, a quarreler” (Zodhiates, np). He is not to be a bully. Instead, he is kind, tolerant, gracious, and forbearing. 
  • “Not quarrelsome” (3). He is not known to be embroiled in conflict, contention, or controversy. In this and violent is the idea of “one who is quicktempered, carries a chip on his shoulder, is ready with his fists” (Lenski, 585). 
  • “Not a lover of money” (3). Consider the words of Simon J. Robinson, who says, “If a man is working every available hour to finance an extravagant lifestyle, his sights are set on this world and he won’t be qualified to lead people who belong to the kingdom of heaven” (Opening Up Commentary, 59). 

This is about character, about how a leader in God’s house deals with himself and devotes himself to God. How serious does he take his Christian life? Does he practice what he wants preached?

The overseer’s relationship with those in his home.Often, in searching for potential elders, we give undue and inordinate attention to these qualifications to the neglect of the nine in that first category. To the point, I have known more men who struggled with their temper and their relationship with their money than whose marriages and homes were disaster areas. However, these qualities are fixed and fulsome. 

As with the personal qualities, the home qualities begins with a generic, overarching principle. He is to “manage his own household well” (4;  ‘Manage’ is all about leading and giving a sense of direction, Robinson, 59).  How does he do this? He operates from the principle of dignity, behavior which naturally leads to his having the respect of others. The specific way he does this, contextually, is by “keeping his children submissive” (4; Ti. 1:6–“Having children who believe”). We have already seen what kind of husband he should be (2). 

The overseer’s relationship with the congregation.There is a warm, loving, and open relationship with other members proven by his leadership in hospitality (2). In the first-century, this meant “descriptive of practical kindness paid especially to strangers, often in the sharing of food and drink, lodging, and provision” (Anderson, Lexham Theo. Wdbk., np). It is more than just the willingness to open his home to close friends he is comfortable with. He sees all that he has, including his house and resources, as a God-given entity to share. 

There is a spiritual and biblical aspect to his relationship with the congregation. He is “able to teach,” so that they can give instruction on the meaning of God’s message. There is no inherent expectation that this can only be done publicly, but it does indicate skillfulness with the word of righteousness (cf. Heb. 5:11-14). 

In verse six, we see that he must not be a new convert. However quick a study he is, he will lack the spiritual discernment required of a spiritual leadership until he has had the time to season, grow, and mature in the faith (6). 

The overseer’s relationship with the community. There is no laundry-list of characteristics here, but one sobering, generic expectation. Paul says, “he must be well thought of by outsiders” (7). His own spiritual influence and, implicitly, that of the church is at stake. He cannot fail to have the respect of the non-Christians where he lives, goes to work, and interacts. He will never be one held up in scorn by an outsider who observes, “If that’s what it means to be a Christian, count me out.” 

These qualifications are purposeful. As is stated with the home qualifications, a man proves his aptitude to oversee the local church by mastering these qualities. He foreshadows the kind of church leader he will be by how he conducts himself, leads his family, treats the church, and interacts with the world. He won’t be perfect, but he also won’t be waving a handful of red flags either. Twice, Paul points out how the devil is keen to harm the church through this office. The devil would love to condemn (6) and ensnare (7) whomever he can, and the greater a man’s influence the more damage he can do through his fall and failing. 

Heaven will be filled with men and women influenced to be there by the example, efforts, and effectiveness of elders. Without the benefit of formal training often afforded to preachers, overseers bring the wealth of life’s experiences as a child of God to bear in guiding and influencing the direction of the church. They are mindful that the church is God’s house, and it must be led to follow His rules. They set the tone and expectations. They demonstrate the wisdom of God’s pattern and plan. As goes the leadership, so goes the church! 

You Can Rely On This

Dale Pollard

“This is a trustworthy statement…” (Titus 3.8).

Definition of Trustworthy: “That which can be relied on”

The Statement You Can Rely On (v.4-7) 

“But when the kindness and love of God our Savior appeared, He saved us, not because of righteous things we had done, but because of His mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom He poured out on us generously through Jesus Christ our Savior,so that, having been justified by His grace, we might become heirs having the hope of eternal life.”

The Substance of the Statement: 

What Should We Trust? 

  1. He showed up to show love  (v4)
  2. Mercy was the motivator  (v5)
  3. Total transformation is true (v5)
  4. The Savior is the Solution (v6) 
  5. Grace is the greatest (v7)
  6. Our destination is definite (v7) 

Light Of The World

Season 4, Episode 8

“Seven Things To Say To God Every Day”

1 Timothy: Behaving In God’s House (IV)

GOD’S WOMAN IN GOD’S HOUSE (2:9-15)

Neal Pollard

Starting in 1 Timothy 2:8, Paul runs through a series of individuals as he highlights the role each is to play in God’s house. He starts with men (2:8), focuses on women (2:9-15), follows with elders (3:1-7), then deacons (3:8-12), preachers (ch. 4), families (ch. 5), and finishes with the rich members of God’s family (ch. 6). As Paul will write in the second letter to Timothy, he uses this illustration: “Now in a great house there are not only vessels of gold and silver but also of wood and clay, some for honorable use, some for dishonorable. Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work” (2 Tim. 2:20-21).

So often, our text of consideration is viewed through the lens of prohibition. That is, the only value we seem to derive from these verses is in emphasizing the restriction God has placed on God’s woman in God’s house. While too many have tried to jettison this authoritative precept to accommodate a shift in cultural practice and perception, we sell ourselves and this passage woefully short if that is all we glean. What does Paul tell us about God’s woman in God’s house?

She is a powerful and positive influence (9,15). All of us have women in our lives, and who can deny the indomitable sway they have in our lives. Of course, that can be for good or ill. So, Paul urges Christian women to use their influence for good. Specifically, in this context, bad influence is exerted by the woman who accentuates her body over her spirit. We are helped by Peter’s augmentation to Paul’s words, as he adds in 1 Peter 3:3-4, “Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear— but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious.” 

One way she influences the church and society is through the bearing and rearing of children (15). How many can point to their mother as the wellspring of their faith, love, holiness, and self-control? Timothy could (2 Tim. 1:5; 3:15)! A godly woman possessed of modesty and self-control (9) thoroughly leavens her environment.

She is a professor of godliness (10). God wants His woman to be full of “good works.” He will clarify the sphere where she can (and cannot) exert good works in the ensuing verses, but the areas of restriction are overall very narrow. It is ironic that some have fought to include her role in that narrow area rather than encouraging her to do good works in the many areas where she can serve. Those good works include domestic deeds of charity like Tabitha did (Acts 9:36-42), evangelism like Priscilla did (Acts 18:24-28), hosting prayer meetings like John Mark’s mother did (Acts 12:12),  practiced hospitality like Lydia did (Acts 16:15), and served the church in multiple ways like Phoebe did (Rom. 16:1-2). Now, think of the untold number and significance of good works displayed by God’s woman in our congregation. Truly, our footprint within God’s house as well as our community would virtually disappear without her efforts! 

She is a pupil (11-14). While God’s woman is not to teach or exercise authority over a man in God’s house–and no linguistic gymnastics are sufficient to nullify the clarity of this imperative, including the timelessness and cross-cultural restriction of the command–she is encouraged to be a consummate learner. For many years, Kathy did a series of lessons at Polishing The Pulpit entitled “Serious Bible Study Is Not Just For Men.” Her point is important! Just because Christian women cannot teach or preach to men does not exempt her from rigorous Bible study. She is called to be a learner (11). How Jesus praised the learner, Mary (Luke 10:39-42), and how He lavishes the same on women who are in His word today!

The church could not function without God’s woman. God values her as a person, but also as a contributor to the overall health of His house. In 1,000 lifetimes, she could not do everything that is within her power and right to do for the good and growth of this eternal institution.  

“Son, Remember”

Neal Pollard

Communities began days of remembrance shortly after the Civil War to commemorate their fallen soldiers. Some of the first commemorations are said to have been held by former slaves in South Carolina. However, Waterloo, New York, was named the official birthplace of Memorial Day because it hosted an annual, community-wide event where businesses closed and the graves of the fallen were decorated with flowers and flags (more here). To me, it is one of the nobler holidays as it expresses appreciation for those who sacrificed so much for our freedom and continued existence in this nation. 

God knows humanity needs remembrance. The rainbow was His first memorial for man (Gen. 9:12-17). In Deuteronomy, Moses repeatedly exhorts Israel to remember the covenant and commands of the Law. Later generations were in trouble when they forgot and blessed when they remembered.

In the New Testament, there are a couple of words for “remember.” One, mnēmoneuō, “Denotes the action of keeping in mind or thinking of something or someone; it can also mean to mention something in the past or future” (Jones, Lexham Theological Wdbk, np).  The other, mimnēskomai, means to recall information from memory, think of and call attention to something, and give careful consideration to (BDAG, 652).

Walk through the New Testament and see all the circumstances where God wants us to remember. This is far from exhaustive, but God urges us to:

  • Remember an offended brother (Matt. 5:23)
  • Remember the words of Jesus (John 15:20; Acts 20:35)
  • Remember important spiritual influences in your life (Acts 20:31)
  • Remember Christ in the Supper (1 Cor. 11:24-25)
  • Remember the poor (Gal. 2:10)
  • Remember past spiritual defeats as motivation to serve (Eph. 2:11-12)
  • Remember the hurting (2 Tim. 1:4)
  • Remember past spiritual victories as motivation to keep serving (Heb. 10:32)
  • Remember the ill-treated for the cause of Christ (Heb. 13:3)
  • Remember the faith of your spiritual leaders (Heb. 13:7)
  • Remember the words of the prophets and apostles (2 Pet. 3:2; Jude 17)
  • Remember from where you are fallen (Rev. 2:5)

There are literally dozens of uses of these Greek words calling for us to remember. Age and disuse may rob us of remembering all the details of everything, but some things must be retained and reviewed for our own spiritual good. Abraham once told a rich, negligent man in torment, “Son, remember…” (Luke 16:25). For him it was too late, but for us it is not.

There are some things worth remembering. In fact, some things are essential. It is admirable and healthy to remember those who died fighting for our nation. What a price! In our daily, spiritual battle, memory is key to our ultimate survival! May God sharpen our minds to remember the things He values as most important to Him (and us)! 

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1 Timothy: Behaving In God’s House (III)

The Power Of Prayer (2:1-8)

Neal Pollard

Paul’s use of the word “then” connects his instruction to Timothy about false teachers at the end of chapter one with the sound doctrine that follows here. “First of all” appears to highlight that what he was about to say was of utmost importance. What is so vitally important? What true doctrine was Paul urgent to share? He is addressing the essential act of prayer. There is such tremendous potential power when God’s people take advantage of this blessing, but how neglected and forsaken prayer is among His people only He truly knows. God wants us to understand that He wants His children communicating with Him frequently and meaningfully in His house. What makes prayer so powerful?

Consider what prayer is (1). Some say Paul is simply pulling out as many synonyms as possible to urge Christians to pray. But as each word is God-breathed, each carries a particular dimension of importance. “It can be seen from this brief summary that prayers is the generic word for prayer; thanksgivings is expressing gratitude and thanks to God; supplications is asking God to supply the needs of the Christian community; and intercessions is praying to God on behalf of other people, particularly those who are not yet members of the community of faith” (Arichea and Hatton, UBS Handbook, 45). God wants us found petitioning Him, speaking to Him and making requests of Him. As such, He desires our expressions of gratitude for blessings given, our begging and pleading for His help, and our speaking on behalf of others. This is a great measuring stick for our prayer lives. Do they look like this?

Consider who prayer benefits (1-2).  This is a discipline which is practiced by the spiritually mature. Sometimes, those who do pray lavish them only on themselves and selfish interests. There is none of that in this imperative. Paul calls for prayers for all people, for governmental and other authorities. It produces a good benefit for us when we pray for them, but God desires such prayers. Don’t miss that God is pleased with such prayers. It is “very welcome,  being gladly received with great pleasure” (Brannan, Lexham Lexicon, np). Can we not say that prayer benefits the subjects, the Object, and even the offerer of prayer? What do we get from offering such prayers? Peace and quiet and dignified lives.

Consider who prayer is addressed to (3-7). First, it is addressed to the Savior (3-4). Second, it is addressed to God (3-5). It is prayed through the perfect Mediator, the “God-Man” (Jesus). But what does Paul say here about the One to whom we bring our prayers? He desires all men to be saved, and He proved it beyond all doubt by giving His Son as a ransom to pay our sin debt (a message delivered at the proper time–see Gal. 4:4; Ti. 1:2). He wants all to know the truth, proven by His appointing men like Paul as preachers and apostles to teach the truth (7). These verses have been summarized as one God, one Mediator, and one mission (Robinson, Opening Up Commentary, 38). 

Consider who prayer is to be led by (8). Again, so that we do not miss the point stressed in context, Paul says “I desire then that in every place the men should pray” (8a). How pleased He is when Christians, discussing a matter of any importance with each other, pause in the discussion to say, “Let’s pray about this.” When elders, who are visited by members or who discuss the vital work of the church, cannot close the discussion without saying, “Let’s pray about this.” When friends, spouses, families, and other Christians cannot but insert prayer into whatever is happening. 

But do not miss that something more specific is being instructed here. Paul is talking about public prayer and who God wants leading it. The word for “men” is the gender-specific “male.” Paul is about to teach that women are not to lead in the acts of worship (11-12); the men are. Which men? Those whose hands are holy (Ps. 24:4; Js. 4:8). How can we tell? Angry, quarrelsome men do not have holy hands. Any man who is living his life in defiance of God’s will has impure hands and is not suited to lead us in this sacred act. What about the man who can only manage to get to worship every few weeks or month or so? What about the man known to the community for his foul mouth, his hot temper, his sexually suggestive speech, his indiscretion with the opposite sex, and the like? The exercise of prayer is so eternally vital that God demands righteous Christian men be the ones leading it.

How powerful is prayer? Ask Solomon (1 Ki. 3:3-9). Ask Jabez (1 Chron. 4:9-10). Ask Jehoshaphat (2 Chron. 20:6-12). Ask Hezekiah (Isa. 38). Ask the saints in Jerusalem (Acts 4:24-31). Ask Paul and Silas (Acts 16:25). How powerful is prayer? Think back to the countless times and ways God has responded in infinite wisdom and power to your entreaties, prayers, petitions, and thanksgivings. It will make you spontaneously declare, “God is so good to me!”

1 Timothy: Behaving In God’s House (II)

Being Faithful To Our Appointment (1:12-20)

Neal Pollard

Having laid out for Timothy the who, what, and why of teaching God’s Word, Paul turns more personal. He makes it clear that one does not have to have a spotless past or even be free of present struggle to be useful to God. One does have to be “faithful” (12). The word “faithful” means “being worthy of belief or trust; trustworthy” (BDAG, 820). What does Paul say is involved in that? 

Being faithful means serving (12). The word translated “service” here is from the word that gives us “deacon” (found in 1 Timothy 3:8) and is also translated “ministry” (2 Tim. 4:5). Notice it is His service and He provides the resources like strength to do what He appoints us to do. God opens the doors and, through His Word, guides us in how to walk through them.

Being faithful means being an example (13-17). While one needs more of a testimony than “I once was horrible but now I’m saved,” there is obviously value in having the humility to share with others the transforming power of God and His gospel. As Paul describes Him in verse 17, His perfect attributes make Him the only one worthy of eternal “honor and glory.” Paul points to his pre-Christian life as one that was the opposite of faithfulness. He was faithful to his flawed fanaticism, but in so doing was unfaithful to God’s will. He “was a blasphemer, persecutor, and insolent opponent” (13). He was the foremost of sinners (15). But through His obedient submission to Jesus’ command (cf. Acts 22:16), in Paul Jesus Christ could then “display his perfect patience as an example to those who were to believe in him for eternal life” (16). Let people see the change Christ has made in your life, your speech, your attitude, your deeds, your life. They will come to understand that this is a power beyond your own ability to produce, as you remain faithful to your work and role in His house.

Being faithful means reliable (18-20). As implied above, faithfulness is synonymous with reliability. Paul illustrates that here. Timothy was entrusted with a charge concerning service from Paul (18). He was to be a dependable soldier on the spiritual battlefield (18). How? Reflecting back to what he said in verse 5, Paul admonishes Timothy to be “holding faith and a good conscience” (19). Then, he illustrates faithfulness through contrast. Hymenaeus and Alexander rejected faithfulness and “made shipwreck of their faith” (19). Apparently, they misused their words (their ministry?) to do what was characteristic of Paul’s pre-Christian life. They spoke evil against the faith (20). God is depending on you to be trustworthy, one He can count on to promote His cause. 

Each of us possess a gift (Rom. 12:6-8) for the good of the kingdom (Eph. 4:16). It is essential for one entrusted to be trustworthy (1 Cor. 4:2). That’s Paul’s message to his spiritual son. 

1 Timothy: Behaving In God’s House (I)

Teachers Of The Law (1:1-11)

Neal Pollard

1-2 Timothy and Titus are collectively known as the “Pastoral Epistles,” primarily because for the last few centuries they have been designated as ecclesiastical (i.e., church and preacher) guidelines for “pastors” (by which they mean preachers). Though we can see that there are actually instructions for the men who serve as pastors (shepherds, elders, overseers)(3:1-7; Titus 1:5-11), the bulk of these letters are helpful in preparing men to “fulfill their ministry” (2 Tim. 4:5). 

The first of these letters, 1 Timothy, is authored, like the other two epistles, by Paul, who appeals to the authority both of his apostleship and the command of God our Savior and Christ Jesus our hope (1). His is a heavenly message, written to one he considers his spiritual offspring (2). Notice the heavy emphasis on Deity in the first paragraph of the letter. He references God by name four times, noting His salvation (1), creation (2), delegation (4), and disposition (11). Notice that Paul references “Christ” three times in His first sentence (1), as Man, hope, and Lord! 

With the power of divine authority behind his message, he sets out on a purpose he will fully disclose in 1 Timothy 3:15. It is one of the Bible books with an explicit purpose statement (see John 20:30-31; 1 John 1:4). The purpose of this first letter to Timothy is to give his “true child in the faith” infallible instructions for how one should conduct himself or herself as a member of God’s household, the church. That begins with instruction about who should teach, why one should teach, and what should be taught.

WHAT SHOULD BE TAUGHT (3-4)

In verse 3 and verse 10, Paul references “doctrine.” This word means to provide instruction, both formally and informally. It can refer either to the act of teaching or what is taught. Notice the contrast between “sound doctrine” (10) and “strange doctrine” (3). Strange doctrines are described as devoted to myths, genealogies and speculations. These matters appeal to fleshly pedigrees and suggest academic power. As Knute Larson notes, “There were teachers who used the Old Testament as a ‘happy hunting ground’—to use John R. W. Stott’s description—for invented allegories and frivolous spiritualizing. Every truth was turned to symbol, every event became a metaphor so that soon they had “proof texts” for their own ideas, biases, and desires” (Holman, Vol. 9, 145-146). They claim superiority.

By contrast, Paul suggests their message was directly from God and the faithful teacher would manage the responsibility of sharing that most seriously. They would not “wander away” from it for any reason (6). Their message would be the “gospel” (11) rather than the Old Law (7-9). It should be “by faith” (4). 

WHY ONE SHOULD TEACH (5)

Along with the content of the message, Paul addresses the intent. There should be three propelling forces behind sharing sound doctrine–a pure heart, a good conscience, and a sincere faith (5). When these are present and one seeks to cultivate them, we will effectively communicate the truth even if it is not always cordially received. For the teacher, the aim and effort is to remove unseemly ulterior motives (money, acceptance, manipulation), sinful motives (allowing themselves to be unfazed by the source and power of their message), and pretentious motives (hypocrisy, insincerity). Any time one shares God’s word, he or she should ask the “why” question. This can help eliminate sharing it with favoritism, flattery, or falseness. 

WHO SHOULD TEACH (6-11)

Essentially, Paul says much here about who should not teach. He has a particular group in mind, these already-identified “teachers of the law” who have swerved from proper motives into vain discussions (6). They were ignorantly and unlawfully using the Old Law out of unrighteous desires (7), ignorance (7), and arrogance (7)–really, the opposite of what Paul said drives the faithful teacher (5). They misused God’s Word for self-serving purposes, hurting themselves as well as their hearers. God’s statutes are essential, warning about the various immoralities catalogued in verses 9-10 and summarized as behavior opposed to “sound doctrine.” Who should teach? Those who understand the things Paul explains to Timothy here. Those who are devoted to sharing the right message for the right reason, who “handle aright” God’s Word (2 Tim. 2:15). Does the message I share deflect the glory to God and reflect the good news of grace (11)? 

The Unimpressed Judge: A Warning Against Lawlessness

Brent Pollard

On January 21, 2004, a state trooper pulled over the renowned folk musician Art Garfunkel for speeding in upstate New York. During the stop, the trooper discovered marijuana in Garfunkel’s jacket, adding another layer of complexity to the situation. Despite Garfunkel’s protests, the trooper issued him a ticket, seemingly unfazed by the musician’s celebrity status.

This anecdote raises an intriguing question: how many people will react similarly to Garfunkel on the Day of Judgment, expecting their earthly accomplishments to be significant? Jesus Christ himself addressed this issue by saying:

“Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’” (Matthew 7.21-23 NASB95)

Jesus’s words reveal a sobering truth: many will attempt to leverage their reputation among people to impress Jesus, but their efforts will be in vain. Even if they have performed remarkable deeds, they will face the consequences of their actions if they do not align with God’s will.

Are you consistently doing good deeds in the name of Jesus throughout the week? The important question is: are you truly fulfilling God’s will? It’s easy to get caught up in our responsibilities and forget the duties God expects us to carry out. For example, the Pharisees were careful to tithe on herbs like anise, mint, and cumin, but they neglected the more important aspects of the Law, as mentioned in Matthew 23.23. The Mosaic Law required tithing on agricultural produce (see Deuteronomy 14.22), but it didn’t require tithing on herbs. So, we could see the Pharisees’ actions as self-imposed, stricter rules meant to enhance their status among people. However, Jesus was not impressed because their actions disregarded God’s will.

May you stand before the Judge of mankind (as referenced in Romans 14.12) with unwavering confidence, knowing that your actions were guided by God’s will. Otherwise, be prepared to hear Him say, “Depart from Me, you workers of lawlessness.”

2 Corinthians: Christianity Is Personal (XIX)

Expressing Concern (13:1-14)

Neal Pollard

Paul brings his second epistle to the Corinthians to a close by summarizing and making appeals. He shows that a major impetus in writing this letter was to give them “proof of the Christ who” spoke in him (3). His hope is that this letter will help them realize that they didn’t fail the test of faithfulness (6) and that their motives were pure (8). He wanted to use his position to build them up and not tear them down (10). That’s why he fills his last words with expressions of concern about them, wanting them to overcome their spiritual challenges and shortcomings.

His Concern Is For Them To Be In The Faith (5)

Mixed in with his defending his character and work (6), Paul turns it around by challenging them: “Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you—unless indeed you fail the test?” The word “test,” used twice in this verse, means “to try to learn the nature or character of someone or something by submitting such to thorough and extensive testing” (Louw-Nida, 331). “Examine” means “to make a critical examination of something to determine genuineness” (BDAG, 255). The laboratory where this testing and examination was to be conducted was in their living out their faith in their daily lives. They would be put to the test and others would be examining their faith. Paul wants them to pass!

His Concern Is For Them To Do Right (7)

What a basic, simple way to put it! As he shows in his first letter, he is willing to address wrongdoing. This follow up is to make sure they had put that behind them and that they were progressing in their faith. His primary concern, despite his robust self-defense, was not his own approval (which he knew he had with God) but theirs. 

His Concern Is For Them To Be Complete (9)

Obviously, we are all always a work in progress. Complete doesn’t mean sinlessly perfect, but completion is the goal of every Christian who wishes to ultimately overcome. This word means to function well or put in order. It also carries with it the idea of mending one’s ways, so the idea of repentance (cf. 7:10-11). He anticipated a future visit to them, and he hoped that they would have reached completion in these matters (10). 

His Concern Is For Them To Be Spiritually Healthy (11)

He ends the letter by expounding on what being made complete looks like. It includes to “be comforted,” “be like-minded,” and “live in peace.” This could be achieved by how they treated each other (12-13) and by a strong relationship with God (11,14). Those horizontal qualities take work, but they produce fortification in the most trying times. Those vertical qualities, with divine promises like grace, love, and fellowship, will guard us against absolutely any trial. 

So, we weren’t the primary recipients of this letter, but imagine for a moment that this was Paul’s summary exhortation to us. Is there a better summary to equip us for our spiritual battle than this? Be in the faith! Do right! Be complete! Be spiritually healthy! There will be those who try to plant seeds of doubt in our hearts, denying God’s truth. There will be internal spiritual struggles that bombard us. Hang on to this four-fold charge from Paul and you can overcome any challenge! 

2 Corinthians: Christianity Is Personal (XVIII)

Weak, Foolish And Afraid (12:7-21)

Neal Pollard

It’s hard to miss the unique tone of 2 Corinthians, a letter full of self-disclosure  and self-defense and written in such an intimate way. Paul’s apostleship has been questioned and his extensive work with the Corinthians undermined. But, he was willing to “spend and be spent” for them (15). A man who has given so much for the cause of Christ chooses not to boast, but to humble himself in an effort to persuade and encourage these brethren in their spiritual progress.

WEAKNESS (7-10)

Due to the “surpassing greatness of the revelations” (7) Paul had received (1-6), he was given a “thorn in the flesh.” It’s useless to speculate about what this specific “thorn” was–poor eyesight, physical pain from being stoned at Lystra, some unspecified temptation, etc. Perhaps it is better for us, not knowing exactly what it was, since many of us as Christians may have to wrestle a thorn in our own flesh. It’s interesting to note how Paul describes it: “humbling” (to keep me from exalting myself), “Satanic” (a messenger of Satan), “tormenting,” “persistent” (8), “perfecting” (9), and “empowering” (10). Is there some physical, mental, emotional, or spiritual struggle in your life that you might describe in some or all of these ways? Perhaps we’re quick to identify the negative aspects, but what about the potential positives that can come out of it? It can perfect and empower us to live a better Christian life and make us content with reverses suffered “for Christ’s sake” and say, with Paul, “when I am weak, then I am strong” (10). 

FOLLY (11-19)

Paul returns to a theme he has touched on several times throughout the letter (5:13; 11:16-19; 12:6). He resorted to defending his motives, position, decisions, and authority against the aforementioned charges. But, Paul points out that this was more for their “upbuilding” than for his own defense (19). He’s not some insecure preacher or missionary whose feelings have been hurt by some perceived slight; he’s fighting for the hearts and souls of relatively new Christians influenced by the culture and false teachers. He wants them to understand that neither he or his co-workers, like Titus, have taken advantage of them. They have loved and served the Corinthians, willing to bear insults, condescension, and rejection in order to help them be saved. As preaching is called “foolishness” (1 Cor. 1:21), those who preach and teach it must be willing to be thought fools for Christ. 

FEAR

It’s hard to find a man more courageous than Paul. What did he fear? First, he feared failure. The time and the teaching he had done would be wasted, if they were given over to “strife, jealousy, angry tempers, disputes, slanders, gossip, arrogance, disturbances” (20). Read through the two letters Paul wrote to them and notice how he addresses all these matters. Second, he feared emotional trauma (21). His mourning over their past sins would be compounded if they had not repented. Neither of these fears was irrational. Have you ever invested a lot of time, energy, and emotion into someone only to see them teetering on the ledge of apostasy and unfaithfulness? 

God wants and needs faithful Christians who care about the church. He needs us to fully invest ourselves, to “spend and be spent” for others. The great news (and Paul not only understood this; He wrote about it) is that God gives strength for our weakness, wisdom for our folly, and courage for our fear. He will help pull us out of such figurative valleys as we hold onto His capable hands. Let us do our part and devote ourselves to one another. 

Yet Another Gold Strike…!

52 Reasons to Love the Church

2 Corinthians: Christianity Is Personal (XVII)

Why Paul Defended Himself (Part 3)(12:1-6)

Neal Pollard

Before moving on to discussing an enigmatic “thorn in the flesh,” Paul talks about an event that may have helped precipitate the giving of such a “thorn.” Paul briefly “boasts” in defense of himself, to establish further proof of his apostleship. As he will say now and later in the chapter, the thing he boasted most in was his weakness, that the power of Christ could be in him and be seen in him (5,9). However, for the moment, he shares with them something that happened to him that proved him to be God’s genuine man–he speaks of himself in third person in this paragraph (1-6), but what he says in the next paragraph shows us that he was that “man in Christ” (2). 

WHAT HAPPENED?

Paul received visions and revelations (1). He was “caught up to the third heaven” (2), “into Paradise and heard inexpressible words” (2,4). He experienced something of such a nature that he was not permitted to share it (4). Can you imagine being privy to such insight? He was shown something that proved God was with him. 

WHERE DID IT HAPPEN?

Paul says “such a man…was caught up into Paradise” (2,4). “Paradise” is a word only found in three New Testament passages. In the first, Jesus says He will be with the penitent thief there (Luke 23:43). The last is an allusion made by Jesus as an incentive to the church at Ephesus to persevere. He says, “To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God” (Rev. 2:7). These two instances appear to be the place where Christ has gone to dwell after death. Paul apparently went there and is more impressed by what he hears (4) that what he might have seen in this vision. 

WHY DID IT HAPPEN?

Paul does not seem to know what God’s intention was, beyond revealing truth to him in a vision. For a man who would be called on to suffer so much (see 11:17-33), this had to incentivize him to keep persevering. It armed him and emboldened him to keep on keeping on.

So, how do we make application of this? None of us have had this kind of experience. Yet, as Christians, how many of us have had our eyes opened to the way God is at work in our world and our lives today? You’ve seen God answer prayers in amazing ways. You’ve seen evidence of what seems to be His providence at work in your life. You have seen incredible doors of opportunity that bear His fingerprints. You’ve seen the marvels of His creation, in the heavens and on earth. You’ve seen promises in His Word, including some shared by the apostle Paul, fulfilled in your faithful service to God. You even have privy to this incident which happened to Paul to build your own faith. God has so abundantly blessed us with evidence of not just His existence, but the splendor and majesty of His character and nature. You can use this to persuade believers and answer and persuade unbelievers, just like Paul did. Make sure your eyes are open to His ways and your ears are open to His Word. 

From The Mountain Of Victory To The Cave Of Despair

Neal Pollard

Have you ever experienced a spiritual mountaintop moment only to have it followed by a deflating feeling of letdown? That was certainly Elijah’s story. Following the resounding victory over sin, where God displayed His power through him, he suddenly became a man on the run. While his circumstances were more dramatic than ours, we can see both the cause and cure for the spiritual letdowns we experience while trying to serve God by reading 1 Kings 19.

HE FACED BACKLASH (1-3). We call it “blowback.” His triumph over the false prophets caused Jezebel to erupt in vengeful hate. She put a bounty on his head, and he had to flee. Sometimes, by doing good and right, you may face some sort of persecution (1 Pet. 2:19-20; 4:15-16). That’s deflating!

HE WAS FILLED WITH FEAR (3). If the queen’s threat was the cause, fear was certainly the effect. He runs for his life. Elijah was a spiritual giant, but he was only human. Doing right and suffering can make us terrified, but God encourages us not to “fear their intimidation and do not be troubled, but sanctify Christ as Lord in your hearts…” (1 Pet. 3:14b-15a). That’s the proper solution, but we may initially respond like Elijah and choose flight over fight. 

HE WAS DRAINED AND DEPRESSED (4). In those first two symptoms, Elijah tries to cope on his own. It’s finally in this stage of his discouragement that he calls out to God. He cries out to the Lord. It’s interesting that he’s basically telling Him, “I’ve had enough, I’m done.” But he’s still calling out to him. He does so from utter physical and mental fatigue. He wants God to take his life and end his misery. We cannot call him suicidal, looking at the text, but he does ask God to end his life. That’s discouragement! 

HE WAS PHYSICALLY SPENT (5-9). As soon as he appeals to God, we see God go to work. What a great God we serve! God begins to provide the remedy. His most immediate issue is that he’s fatigued and famished. So he rests and eats until he’s able to go on. God brings one to Elijah to satisfy these needs. In His providence, God continues to do that for us today. 

HE FELT ALONE (10-14). Elijah’s fundamental issue, feeling alone in standing for God, is still unresolved in his mind. The people he’s ministering to are unrighteous. No one is standing alongside him in fighting evil. He also felt threatened and targeted. Today, we call it the “Elijah complex.” God gently, but firmly, corrects Elijah’s misconception. But, notice from God’s response in the rest of the chapter that God listens and hears His servant. Take comfort in that today!

HE LOST A SENSE OF PURPOSE (15-21). Elijah needed a new Mount Carmel, a new mountain to climb and conquer. God graciously supplies that threefold. He sends him to anoint Hazael king over Aram (15), Jehu king over Israel (16), and Elisha prophet in his place (16). God will recompense the evil of the land through these three appointments (17). He also encouraged Elijah with the truth that there were 7,000 faithful Israelites still in the land (18). With that, He corrects Elijah’s distorted view of reality. Discouragement distorts our proper view of things. 

This chapter has helped me many times over the years in trying to serve God. It’s easy to succumb to self-pity and want to give up. It can skew our picture of reality. It can make us withdraw and stop working for Him. But this account is so helpful to showing us how we get into those caves of despair and also how to return to the mountaintop again. The next time you get down trying to do God’s will, have a visit with Elijah and remind yourself of all the ways God can get you “back in the game.” Then, do it! 

2 Corinthians: Christianity Is Personal (XVI)

Why Paul Defended Himself (Part 2)(11:16-33)

Neal Pollard

Bible writers wrote as they were moved by the Holy Spirit (2 Tim. 3:16; 2 Pet. 1:20), so Paul’s words here are not simply the empty boasts of a bitter preacher. God wanted Corinth (and us) to know the proof of Paul’s ministry, and one way He does so is through Paul’s boasts and boldness (16-21). The validity of Paul’s message was at stake, and it is hard to think of a more effective way to reinforce the defense he has made than by showing these unparalleled battle scars. He will add one more point to his defense at the start of what we call 2 Corinthians 12, but what was simply the next paragraph of Paul’s epistle. For now, consider how Paul’s sacrificial service provides a strong support for his allegations against those deceitful, disguising false apostles (13-15).

HIS PEDIGREE (22)

It’s interesting that Paul both potentially identifies his attackers as Jewish and appeals to his past to show that pedigree doesn’t automatically make one trustworthy. Whatever they had to boast about in Judaism, he had more so. This would have been written not long before Paul is making his defense before various Roman officials, contending that he is a “Pharisee and son of a Pharisee” (Acts 23:5), “the strictest sect” (Acts 26:5) and “a Hebrew of Hebrews” (Phil. 3:5). He could not be “one-upped” by absolutely anyone in this regard. 

HIS PHYSICAL PERILS (23-27)

When it comes to what toll preaching Christ had taken on his body, Paul is in a class by himself. There were the labors (23), imprisonments (23), beatings (23-25), stoning (25), shipwrecks (25), journeys (26), multitudinous dangers (26), labors (27), hardships (27), and various deprivations (27). Luke records several of these in Acts. This spiritual slave of the Savior could emphatically state, ” From now on let no one cause trouble for me, for I bear on my body the brand-marks of Jesus” (Gal. 6:17). Can you imagine?!

HIS PSYCHOLOGICAL PRESSURES (27-33)

As bad as the physical torture was, he reserves this category of hardship for last. While the sleepless nights could have been from uncomfortable lodging, how often did he go to bed with weighty things on his mind? He had the daily pressure of concern for the churches, churches he had established and worked to ground in the faith (28). He empathetically treated others’ weaknesses and sins (29). How many additional moments of duress and uncertainty could be added to the one he specifically mentions in Damascus (32-33), where he escaped with his life under the cover of darkness concealed in a large basket (Acts 9:25). He often lived under threat of imminent danger, all for preaching Jesus.

I don’t expect any of us to be able to relate to the type or extent of sacrifices made by Paul in his effort to share Jesus with the world. Maybe it will motivate us to go further and do more in our Christianity. But, it should also move us to never stop sharing Christ and living our faith. Surely, no criticism, physical sacrifice, or mental or emotional strain that accompanies it will be enough to cause us to give up. Idle gossip, small-minded criticism, vicious, unethical ploys, and dishonesty and deceit against us seems comparatively minuscule next to Paul, doesn’t it? As Paul himself would tell us, “Let us not lose heart in doing good, for in due time we will reap if we do not grow weary” (Gal. 6:9). 

2 Corinthians: Christianity Is Personal (XV)

Why Paul Defended Himself (Part 1)(11:1-15)

Neal Pollard

Have you ever felt the need to defend yourself? It can be very unpleasant, especially when you know you have done nothing wrong and your critic appears to have some ulterior motive. Jesus, a perfect man, was not immune to such criticism during His public ministry (Mat. 12:10; Mark 3:2). Why does Paul go to this trouble and potential humiliation?

HE FEARED THE CORINTHIANS WERE BEING LED ASTRAY (1-4)

Paul had done so much to try and build their relationship with Christ. He had worked with them in person  for 18 months (Acts 18:11) and had already written them a lengthy letter doing further teaching. It had been emotionally-heavy in nature, and now someone was “preaching another Jesus” (3-4). If you have ever won a soul to Christ, you know the concern you feel when he or she seems to be slipping away from faithfulness. When you have close relationships with other Christians and you see them being led away into false teaching or immorality, you think about the time and energy you have put into encouraging and influencing them for good. It will (or should) move you to do everything you can to fortify them against error and ungodliness. 

HE FELT THAT HIS CHARACTER WAS BEING SINFULLY MALIGNED (5-11)

It can be a tough balance to maintain between letting your character and actions speak for themselves and having the courage to respond to unjust criticism. It seems that the difference-maker was that by having his character maligned, the character of Jesus would be made to suffer in the eyes of the Corinthians. So, Paul defends his credentials (5), knowledge (6), means of support (7-9), and love for them (11). If these things could be successfully impugned, it threatened to undo his work among them. This was not about ego or pride. It was about maintaining the force and weight of the Word and work of Christ.

HE WAS FIGHTING SOME UNGODLY INFLUENCES (12-15)

Paul fires back at these unnamed critics. They were passing themselves off as Christian authorities when they were not (12). They were religious imposters, whom Paul calls “false apostles, deceitful workers, disguising themselves as apostles of Christ” (13). They were servants of Satan disguising themselves as servants of righteousness (14-15). They faced eternal consequences (15b). The stakes are high. These folks were working against Christ while claiming to represent him. Corinth stood to be the casualties of their influence. Truth had to be distinguished from error, so Paul is willing to do every right thing to combat that.

As we will see in the remainder of the chapter, Paul was willing to go to any lengths for Jesus and His people. He suffered, sacrificed, and struggled to advance His cause. Paul was willing to take one for the team when it was just himself that would suffer, but when criticism of him meant harming faith in His Master Paul went on the defensive. That distinction should help us know when we must respond to criticism and when we just let our actions and character speak for themselves. 

Are You Feeding Your Soul?

Jeremy Waddell

We all go through phases in life. Several of us have entered the same phase in life over the past few months with our families…

  • This phase that has challenged
    • our honesty, 
    • our health, 
    • our time & money, 
    • it’s taken up space in our house,
    • it’s even challenged our marriage vows to a certain degree…”in sickness and in health, for better or worse.”

-Sourdough Bread-

  • All jokes aside, with every phase and experience in our life there is always a lesson to learn. 
  • Just so everyone knows Ashley makes the BEST sourdough bread…now anyway! 

When making bread:

  • You can have the greatest recipe.
  • Use the right ingredients and follow the directions perfectly.
  • But if we aren’t feeding that starter daily, which is the base of the bread, then the bread is not going to come out right.  
  • It’s a living thing that needs to be fed everyday regardless of when we plan to use it. 
  • Sometimes Ashley will take a “bread break”, put it in the refrigerator and doesn’t plan to use it for a few days…
  • It’s still living without being fed, for a while anyways, but it’s not as strong or good as it could be. 

So how can we learn a spiritual lesson from sourdough bread?

We can say all the same things about our souls!

  • We need to feed our souls daily with reading our Bible, with prayer, with fellowship if we want to be and remain strong Christians. 
  • Just because we know the recipe of salvation and have followed all the steps perfectly doesn’t mean that it just stops there.
  • Our souls are living and need feeding daily! 
  • 2 Peter 3:17-18– “beware lest you also fall from your own steadfastness, being led away with error of the wicked; but grow in grace and knowledge of our Lord and Savior Jesus Christ.”
    • Not reading the word daily can make us weak and unprepared for when wicked things creep into our lives.

Acts 17:11— “they searched the scriptures daily.”

1 Timothy 4:13– “till I come, give attention to reading, to exhortation, to doctrine.”

There are many verses in the Bible telling us to read it and use the scriptures every day. 

There are verses we all know by heart and lean on all the time: 

  • 2 Timothy 3:16– “All scripture is given by the inspiration of God and is profitable for doctrine, for reproof, for correction and instruction in righteousness.”
    • It’s useful for us and for others. 
  • 2 Timothy 2:15- “Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth.”
    • God expects us to work hard in knowing the scriptures and understanding them so we can grow and can teach others.
  • Hebrews 4:12- “For the word of God is living and powerful and sharper than any two-edged sword…and is a discerner of the thoughts and intents of the heart.  

Being in the word, reading daily, feeding our soul the knowledge of God through His inspired writers will keep our hearts and lives on the right path! It will help us grow closer to God and to be ready to teach others about Him. 

As it says in Deuteronomy 8:3, Matthew 4:4 “…man shall not live on bread alone, but by every word that proceeds from the mouth of God.”  We need the meat of the word to keep our souls strong! 

If you struggle with studying and being in the word, as I know I do and probably all of us do, then now is the time to make a change.  Put out the distractions in life that keep you from it, try harder to read daily!