Passive Prayer

Carl Pollard

Far too often we believe (or act) as though once we pray about something, we don’t have to do anything more. It’s almost as if we see devotion to God and helping others as being mutually exclusive. We will pray for someone who is hurting, sick, or hungry and then do nothing more. Jesus prayed often, for long periods of time, but He was never passive. He didn’t separate faith from action. Jesus would pray, then heal. He believed, then acted. He would preach, then live what He taught. 

Why do we think it would be any different? 

Could it be that we are the answer to our prayers more often than we realize? Maybe we are the ones to comfort those who are mourning. Maybe we are the ones who are supposed to feed the hungry. Maybe we are the ones who need to study with the lost. 

It’s important we pray for others, but we cannot be passive and expect our prayers to be answered. 

Jesus warned against being passive. 

In Matthew 25:31-46, Jesus is teaching about the final judgment we will all face in the end. 

Notice how Jesus rejects those who aren’t concerned for the physical well-being of others. He will have nothing to do with Christians who fail to have an active prayer life. Verses 33-40 say, “And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?’ And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’” 

A prayer by itself won’t clothe someone. 

Prayer by itself won’t fill an empty stomach

A prayer with no action will never give someone a drink. Jesus accepts those who DO SOMETHING. Prayer should open our eyes to the needs of those around us. If we have a say in the matter, if we have the ability to change someone’s circumstances WE ARE THE ANSWER TO OUR PRAYERS. 

Then, in verses 41-46, Jesus says, “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life.”“

Jesus will reject a spirituality that is not concerned for the tangible needs of those around us. People matter to God, so much so that our eternity depends on how we care for anyone we may meet. Don’t get me wrong, God expects us to pray for others (Jesus’ example of prayer included praying for our enemies and those we love), but He also expects us to be His hands and feet. 

James 2:14-17 says, “What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead.”

Unfortunately, we often use prayer as a substitute for action. In fact, it sounds so spiritual to say that we will pray about it; but highly hypocritical to have the tools and resources to do something about it but not act. Wives, how would you feel if you went to your husbands and asked them to put together that piece of furniture you bought from the store and they answered by saying, “I’ll be praying about it.” Maybe you need the oil changed on your car and they say, “I’ll definitely be praying that gets taken care of.” How frustrating would that be? 

At some point our prayers should open our eyes to the works we should be doing!

Like Jesus, we should pray as though it all depended on God, but act responsibly and obediently as though it all depended on us.

He prayed over big decisions, then did something. In His prayers, He was never passive. We would do well to imitate His example! 

2 Timothy: Not Ashamed (VI)

The Fuel For Fighting Faith (3:10-17)

Neal Pollard

What can help a Christian cope with “times of difficulty” (1)? How can one who desires to live a godly life in Christ deal with the reality that he “will be persecuted” (12)? How do we survive when surrounded by “evil people and impostors” proceeding “from bad to worse, deceiving and being deceived” (13)? Paul gives at least three weapons to wage this spiritual warfare.

Follow the right role models (10-11). Contrasted with the “lovers of self” who give in to just about any sin imaginable, Paul tells Timothy, “You, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, my persecutions and sufferings that happened to me….” While Paul headlines this list with his teaching, equally important was how he put that teaching into practice. It was on display for Timothy to see and imitate. This includes his behavior, his goals, the source of his confidence, his character, and his endurance. Every aspect of Paul’s life was open for inspection, and Paul is not afraid for it to be examined. He had earlier encouraged Paul to be an example (1 Tim. 4:12), and he exemplified the exemplary life to this young man (cf. 2:2). When surrounded by so many worldly examples, we need a living pattern of righteous individuals set on serving God however difficult. My life has been blessed by godly men and women who have taught me that you don’t have to conform to worldly thinking and living, who are faithful even when faced with personal trials, obvious temptations, and even persecution. My aim should be to be that for those watching my own life. 

Trust the Lord’s power to rescue (11-13). Incredibly, this chained dungeon dweller who likely was swept up as part of a reprisal by Nero for the catastrophic fire on July 18, 64 AD, could look back at the past and say, “from them all the Lord rescued me” (11). That’s the past, but what about this grim future? Some of his last words are, “The Lord will rescue me from every evil deed, and will bring me safely to His heavenly kingdom” (4:18). History suggests that Paul, Peter, and as many as 900 other Christians were rounded up and summarily executed as scapegoats for the fire. It seems Paul senses the imminence of that action as we read chapter four. So, the rescue he had experienced was physical and spiritual, and the rescue he anticipated was spiritual and eternal. The longer we live in Christ, the more aware we are that the spiritual and eternal rescues are the only ones that ultimately matter. Persecution may stand between us and that (12), but we can trust the Lord’s power to rescue.

Continue in what you have learned and have firmly believed (14-17). Note the contrastive conjunction. Your translation has “but” (14), and here it serves an adversative function. In other words, it is setting a dramatic contrast between these evil impostors and Timothy. We see what fate awaits them due to their rejection of truth, “but as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it” (14). Unlike the lovers of self, the always learning and never able to come to the truth, the evil men who deceive and are deceived, Timothy had a rock-solid spiritual foundation. It began with the biblical home training Timothy had since childhood (15), producing a wisdom leading to salvation in Christ. It was the God-breathed Scripture itself, profiting him, making him complete, and equipping him for every good work (16-17). If he remained ensconced and growing in that, his faith would survive every trial.

Knowing about Paul’s chains and having seen Paul abused, Timothy was naturally afraid and potentially ashamed (ch. 1). So, Paul helps him focus on resources that would help him conquer both. Look at God, His ambassadors, and His perfect Word. These are formidable enough to overcome any challenge we face! 

No Death

Gary Pollard

Many substances give a temporary feeling of euphoria/well-being while harming the cells and systems of our bodies. Some of them don’t alter our state of consciousness (refined sugar, salt, tobacco products), some of them do (alcohol, amphetamines, narcotics). Sin is the transcendent version of those things — it often makes us feel good for a little while, but always leads to death. 

Sin is simultaneously opposed to law (I Jn 3) and uses law to kill us (Rom 6-8). This is a very confusing dynamic at first, but it all comes down to the heart. Paul says that a heart set on God is going to sin, but not because it wants to. It’s because sin uses our weakness compared to the standard of God’s law to trip us up. John says that we’ll always have sin, and that not all sins lead to eternal death. What John and Paul both agree on is this — we are totally powerless by ourselves, but God’s grace covers our mistakes. 

Sin is also a relentless, enslaving force. Few passages more clearly demonstrate this than Romans 6-8. This discourse seems almost contradictory at several points, but I believe this is by design. There is a constant tension between gratitude for grace and recognition of our own sinful nature. I believe this is stated the way it is to keep us in the proper mindset. On the one hand, we have God’s grace and that covers our sins. On the other, we don’t want to run too far with it and fall from grace. This section details a struggle within each Christian to serve God only, while our bodies furiously pull us towards sinful actions and thoughts. Paul’s conclusion at the end is two-fold: Wretched man that I am, who will deliver me from this body that only brings me death and There is no condemnation for those who are in Christ Jesus.

2 Timothy: Not Ashamed (V)

Times Of Difficulty (3:1-9)

Neal Pollard

The section of the letter that has ultimately been delineated as “chapter three” has two distinct parts. We might label the first part as “the problem” and the second part as “the solution.” Paul paints a pretty grim picture of what he describes as “times of difficulty” coming “in the last days” (1). While we may infer from Paul’s words that he is giving Timothy warning about an imminent return of Christ, we should remember that “in the New Testament the phrase refers to that entire time from the completion of Christ’s redemptive work until his return” (Lea and Griffin, NAC, 223). Peter quotes Joel 2:28-32 and applies it to the Christian Age. Note the plural “times,” and a historical retrospect reveals that there have been many times of difficulty since the first century. 

As those who seem to be living through one of these “times of difficulty,” we benefit from looking more closely at Paul’s warning to Timothy. 

The inevitability of these times (1). Paul wants Timothy to “understand” these times “will come.” Some will fall away from the faith (1 Tim. 4:1). They will not endure sound doctrine (2 Tim. 4:3). In each case, they exchange God’s truth for something they find more attractive. It is something that appeals to the flesh and appears to be a path of less resistance. Since the tendency to follow such a direction is always present, these times are going to repeatedly infiltrate cultures and societies. 

The evidence of these times (2-8). How can we identify these difficult times? Paul gives nineteen characteristic traits! This is reminiscent of the Gentile transgressions of Romans 1:18-32, the lusts of the flesh (Gal. 5:19-21), the “former manner of life” (Eph. 4:25-32), and the “things that are on the earth” (Col. 3:5-9). 

The seeming key to the entire list is the first mark mentioned by Paul. When one goes from being a “lover of God” (4) to being a lover of self (2), any behavior is possible. These sins range from love of pleasure (4) to hatred of others (2-3), not loving good (3) to being religious pretenders (5). There are guilty predators and guilty prey (6). Some of these sins involve aggression and attitude, but others self-indulgence. Taken together, they are mindsets, behaviors, and desires that are at odds with divine truth. To this end, Paul illustrates with two figures that Jewish tradition tell us were Egyptian sorcerers who opposed Moses’ power with their magic (cf. Ex. 7:11; we read of them by name in Targum Ps.-Jonathan 1.3; 7.2; in Pliny, Natural History, 30.1.11 so that “Paul’s reference to them would have presented no problem for the church at Ephesus…. Even though the names do not occur in the OT text, there is no reason to doubt the reliability of the Jewish tradition,” Knight, NIGTC, 435). Their root problem was the root problem of these “lovers of self,” being “men corrupted in mind” (8). 

Our world is consumed with a spirit of self-love in the sense that mankind is fueled by the desires of the flesh and mind (Eph. 2:3), crowding out what God commands and desires for us. When the creation acts contrary to the design of their creator, how could the times be anything other than difficult? We cannot change the entire world, but we can start by examining ourselves and helping others find God’s way–something Paul will discuss with Timothy next. 

The outcome of these times (8-9). It may seem like those submitting to love of self are prevailing, but Paul understands how this will turn out. He tells Timothy, “Avoid such people” (5). Why? First, their futility (7). They are always learning and never able to come to the truth. How like much of academia today, ever in research and never in resolution. Second, their ineligibility (8). By opposing the truth, one disqualifies themselves from all that God wants to give a person. Third, their debility (9). They will not make ultimate progress. The rotten fruit of self-driven desires will ultimately be seen by all, as it was with Jannes and Jombres. That may happen in this life, but even if it doesn’t it will be evident at the final judgment (1 Tim. 5:24-25). 

185,000 Soldiers Killed By Angel

Dale Pollard

Account: Isaiah, 37:36-38; 2 Kings, 19:35ff; 2 Chronicles 32

A Serious Assyrian Threat: 

Sennacherib is on a campaign to control all routes across the Syrian Desert leading to the Mediterranean Sea. Assyria  had already carried the Northern Kingdom of Israel off into captivity and invaded the southern kingdom of Judah. 

Jerusalem is now under threat of attack and king Hezekiah sends his servants to the prophet Isaiah to ask for prayers on behalf of the people. Yahweh, through Isaiah, tells the people to not be afraid. For as unlikely as it seemed to the surrounded inhabitants of Jerusalem, their salvation would come in the middle of the night. 

“That night the angel of the LORD went out to the Assyrian camp and killed 185,000 Assyrian soldiers. When the surviving Assyrians woke up the next morning, they found corpses everywhere” (2 Kings 19.35).

Sennacherib Cylinder Evidence: 

Sennacherib left behind a record of his campaign against Judea and it can still be seen in the British Museum today.

Here’s a translation of his inscription, 

“As to Hezekiah, the Jew, he did not submit to my yoke. I laid siege to 46 of his strong cities, walled forts, and to the countless small villages in their vicinity.  I drove out of them 200,150 people, young and old, male and female, horses, mules, donkeys, camels, big and small cattle beyond counting and considered  [them] spoils. Himself I made a prisoner in Jerusalem, his royal residence, like a bird in a cage.”

Sennacherib claims he conquered all of Judea except Jerusalem.  He also claims that he surrounded the city of Jerusalem with his army, and trapped Hezekiah “like a bird in a cage.” 

Curiously, that’s where he chose to end the story. To continue any further would mean to either fabricate or include a loss of such magnitude that it would tarnish the reputation of a proud Assyrian king.

2 Timothy: Not Ashamed (IV)

Being A God-Approved Worker (2:14-26)

Neal Pollard

The type of worker mentioned in this paragraph of the letter is not manual labor, but rather labor in God’s Word (15). Paul urges Timothy to do his best to be a workman not ashamed of his efforts, “rightly handling the word of truth.” To that end, Paul reveals impediments which hurt this goal and instructions for how to hit this goal. 

What does “bad work” look like? First, it is quarreling about words (14; cf. 23-24). They fight about “small points of interpretation” (Larson, Vol. 9, Holman, 286). ” They spend a lot of time talking and arguing about the Christian faith instead of living it” (Williams, 56). Second, it is irreverent babbling (16; “worldly empty chatter”). This would be doctrine that has no legitimate substance or value. It may also be expressed as “worthless (or, silly) discussions that show no reverence for God” (Arichea and Hatton, UBS, 207; cf. 1 Tim. 6:20). Third, it is “foolish, ignorant controversies” (23). As with irreverent babbling, Paul had warned Timothy about this in the first letter (6:4). Thomas Lea and Hayne Griffin say, “Paul was not prohibiting intelligent, probing theological discussion but useless wrangling over recondite questions that divide and confuse. We must cultivate a judgment that can distinguish between these options” (NAC, 220). Do we ever see quarreling, babbling, and controversy? We can always find it in the culture, as evidenced in our favorite news media outlets. We also find it with hobby-horse riding teachers, majoring in the minors and forever talking about their “same old, same old.”

What does “bad work” do? Paul gives several answers to this.  First, it does no good, but ruins the hearers (14). Second, it leads people into more and more ungodliness (16). Third, it upsets the faith of some (18). Fourth, it breeds quarrels (23). Jesus had taught in the Sermon on the Mount that we will know teachers by the fruit they produce (Mat. 7:15-20). Shoddy, superficial, and self-serving study is spiritually sickening for its students!

How does one become a “God-approved worker”? The short answer is “rightly handling the word of truth” (15). Such a one stands on God’s firm foundation (19). Such a one is a “vessel for honorable use” (20-21). Such a one guards his character by fleeing youthful passions and pursuing the things that characterize a pure heart (22). Such a one avoids the seedy approach of the “bad workers” already discussed (23). The epitome of such a worker is found in the last words of this paragraph: “And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will” (24-26). Handling the word properly is not only a matter of study, which is vital, but is also a matter of demeanor and attitude. A man who intimately knows the word (“able to teach”) should be kind, patient, and gentle. 

You see a harsh, impatient, and mean-spirited teacher of Scripture, and what you have before you is disapproved by God and is a destructive worker. Paul wants Timothy convicted of the importance of internalizing the word, then aptly demonstrating it in his life. What a challenge to any of us who teach, preach, and seek to fulfill the Great Commission in our daily lives! 

Consistent Excellence? Life And Favor blog!

52 Reasons to Love the Church

The Relationships Of Generosity

Neal Pollard

     I never cease to be amazed at the generosity of some people. Their capacity and faith for giving seems endless, yet their cheerfulness under such circumstances defies the understanding of man. While I have known so many generous people, I am humbled by my parents. Living on a very limited income for most of their adult lives, starting the life in preaching back in the mid-1960s, they have constantly poured out from that limited reserve abundantly upon others. I cannot count the number of poor families for whom they have bought a week’s worth of groceries. They often spent whatever Christmas bonus they received plus so much more, buying gifts for members. They have lent assistance to needy family and church members. They refused raises, asking instead that the increase go to support a missionary. That continues in their modest retirement years.

     This is on top of their regular contribution. I could write pages of material, giving specific examples of extraordinary good they have done with relatively little. The question that dominates my thinking is, “How have they developed such a giving spirit?” The answer that recently hit me is “relationship.”

     They have a proper relationship with people. It takes a servant’s heart, a heart which acts in love and concern for one’s fellowman, to so generously give. When we see our task as helping people however we can, we will give. We will give each Sunday, and we will find ways to give in our private opportunities.

     They have a proper relationship with money. What grace it requires to see money as a tool and a servant, a commodity used to live but also to give. Hoarders hurt, but sharers shine. Frivolity is sinful. Generosity is a grace. They, like Paul, have known abundance, though more often they have suffered want (Phil. 4:10ff). Whichever lot was theirs at the time, they seemed just as joyful and full of peace. They are savers, but they are also givers. They live well within their means, but they give well beyond their ability (2 Cor. 8:1ff).

     They have a proper relationship with God. Their sentiment is like one I once heard expressed by a gospel preacher. He said, “God will always give us the exact amount of money we need.” If we trust that the God who made us and remade us through Christ is control of it all, we know He will supply all our needs (Phil. 4:19). If we see ourselves as His stewards (managers, 1 Cor. 4:2), we will happily serve as a conduit of generosity.

     God has not caused their generosity to impoverish them. To the contrary, they live as close to debt-free as people can in our society. God has blessed them with things that man would find impossible to believe they could own in the wake of such bountiful benevolence and generous giving. What a lesson they serve to all of us to understand the relationships of generosity. 

Thanks, Dad and Mom.

Gary and Brenda Pollard will celebrate their 60th Anniversary this Friday (6/21/24)

Light Of The World (S4 E 16)

2 Timothy: Not Ashamed (III)

Be Strengthened By Grace (2:1-13)

Neal Pollard

Notice the endurance imagery that fills this section of the letter. Not only does Paul begin by exhorting him to be strong in Christ, but he uses a series of analogies speaking of its importance. Timothy is to be strong like a soldier (3-4), an athlete (5), and a hard-working farmer (6). He is to endure (9-13), to suffer (3,9), and even die with him if it comes to that (11). Paul is definitely not painting an unrealistically soft picture of discipleship. In the chapter, he gives three examples of righteous individuals who experience suffering–Christ (8), himself (9), and the faithful elect (10-13).

Try to imagine how Timothy must have felt. His mentor and teacher, whom he accompanied on his second and third missionary journeys (Acts 16-20), who sent him to Corinth (1 Cor. 4:17) and Thessalonica (1 Th. 3:2), who intended to send him to Philippi (Phil. 2:19), and with whom cowrote multiple of Paul’s epistles (2 Cor., Phil., Col., and 2 Th.), was now “in chains”–a less than veiled reference to a dungeon imprisonment (9; cf. 1:16). After addressing Timothy’s timidity in the first chapter, he exhorts him to be strong. How? Through divine resources. 

  • Grace (1). 
  • The entrusted word (2). 
  • The fellowship of suffering (3). 
  • Divine understanding (7).
  • The memory of Jesus (8).
  • The unchained word (9).
  • Salvation (10).
  • Eternal glory (10).
  • Christ’s proven character (11-13). 

Paul makes the point that these resources are available and do good to those who make use of them. But even if one refuses to do so, it does not change the reality and power of them. However, if one rejects them, he is only hurting himself. “If we deny Him, He will deny us” (12). But, Paul urges his child in the faith with what is sometimes thought to be an early Christian hymn–the words contained in verses 11-13. It makes the list of “trustworthy sayings” passed along by Paul to Timothy in these two letters (cf. 1 Tim. 1:15; 3:1; 4:9). If Timothy trusts Paul and those sayings, he would have access to the strength God and Paul want him to have. But can’t you imagine how difficult it was, under the circumstances? It would take Timothy “leaning on the everlasting arms!”

2 Timothy: “Not Ashamed” (II)

“To Timothy…” (1:1-18)

Neal Pollard

Paul begins this very personal correspondence, as already noted, in a way almost identical to his first epistle (1-2). He appeals to his authority, an apt reminder to young Timothy that this is more than fatherly advice. This is “from God the Father and the Lord Jesus Christ” (2). It is the affectionate guidance to a “beloved child” (2). The words are draped in grace, mercy, and peace (2). The words, though filled with love, are sobering and constitute an older man, days numbered, who is fighting for the faith and faithfulness of a young Christian whose faith is under fire. To begin the letter, Paul focuses on the young man, Timothy.

He Acknowledges Timothy’s Tears (3-4). I don’t know about you, but Paul is the kind of man I want praying for me. I know prayer warriors today who tell me they pray for me, and who knows the benefits I reap from that. Paul was not only fervent and faithful in prayer, but he was thoughtful in prayer. Imagine someone so familiar with your life and who cares so much about you that they are mindful of your tears when they approach God’s throne for you. This had to touch Timothy’s heart. Beyond the praying, though, Paul’s mindfulness of Timothy’s sorrow made him long to see his spiritual son, and he tells him so.

He Commends Timothy’s Trust (5). Faith fueled Timothy’s service. It was indeed an inherited faith. There’s nothing wrong with such a faith, so long as we graduate from it to adopt our own faith. Timothy had righteous role models in his life, a godly grandmother and mother. Faith lived in them first, then was instilled in him. The tears testify to the kind of faith Paul sees it to be–a sincere faith. While Paul is paying a compliment, it is also a challenge. He would need to grow and deepen that faith in light of the trials ahead. Paul will mention faith seven more times after this greeting (1:13; 2:18,22; 3:8,10,15; 4:7). 

He Addresses Timothy’s Timidity (6-7). Building upon both their relationship and specific strengths in Timothy’s spiritual life, Paul challenges Timothy to be bold and courageous in his faith. He admonishes him to do something (“fan into flame the gift of God”) based on something God has done (“gave us a spirit not of fear but of power and love and self-control”). How could Timothy face and fight his fears? Utilize God’s power, garnered through prayer, Bible study, faith, and courageous conduct. Embrace God’s love, looking back at Calvary, looking at his present blessings, and looking ahead to the hope of heaven. Exercise self-control, overcoming the desire to give up or step back.

He Warns Against Timothy’s Temptation (8-12). Timothy must have been losing this battle, as Paul warns him not to be ashamed of the gospel (cf. Rom. 1:16) or of those, like Paul, who are fearlessly sharing it (8). Those next words must have left Timothy cold–“share in suffering for the gospel.” Nobody in their right mind wants to suffer. What would aid Timothy’s fight against the temptation to be ashamed? The power (8), provision (“saved us,”9, and “abolished death and brought life and immortality,” 10), privileges (“called us,” 9), and purpose (9) given by God would help Timothy conquer, if he embraced them. Paul also points to himself and his unswerving faith to inspire his protege. We often sing his words, don’t we? “I know whom I have believed, and I am convinced that he is able to guard until that day what has been entrusted to me” (12). This is why Paul wasn’t ashamed. His conviction killed his cowardice. His trust trumped his timidity. He wanted the same for young Timothy. 

He Provides Timothy’s Template (13-18). Tangibly, how could Timothy do this?  He had a fixed, objective pattern (13). What he mentions here, he will mention again in 2 Timothy 2:2. This pattern consisted of the things heard and seen from Paul, who got it from God. Second, had the Spirit of God within him (14). Third, he had negative examples to show him how not to behave (15). Finally, he had an incredibly positive example to imitate (16-18). Onesiphorus is undoubtedly an example for Timothy. Timothy was ashamed (8). Paul was not ashamed (12). Onesiphorus was not ashamed (16) in a place and circumstance where embarrassment and avoidance was powerfully tempting. While many have concluded from how Paul words this that Onesiphorus had recently died, this is at best conjecture. Lenski gives a series of compelling arguments against this belief (773). 

Along with God’s word, God’s worker is offered up for Timothy’s consideration. He stood with Paul, an unpopular decision for such a “notorious criminal.” He refreshed Paul, indicating provision of some sort (food, water, clothes?)(Mat. 25:34-40). He searched for Paul, indicating a willingness to go to trouble for Paul and tenaciously stick with the task until accomplished. He rendered service, which Timothy knew well though Paul does not elaborate on what it was. Only Luke is listed in addition to Onesiphorus as a friend indeed to an otherwise friendless, abandoned soldier of Christ. Paul wants Timothy added to that list. 

When the spiritual going gets tough, we are tempted to withdraw from the battlefield. Paul’s words are applicable to us, too. We need to grow our faith and we have the same resources this young man did. May our anthem be Paul’s, “I know whom I have believed, and am persuaded that He is able, to keep that which I’ve committed unto Him against that day.”

https://preacherpollard.com/2015/03/23/when-my-flame-flickers/: 2 Timothy: “Not Ashamed” (II)

Light of the World (S 4, E 15)

Being Prepared

Robert Warren

Let’s travel back in time to 1981, my freshman year in marching band at
Goodpasture Christian School in Nashville, Tennessee. We won the single A state
championship that year. Actually Goodpasture’s band won the state championship
in ’79, ’80, ’81, ’83 and several more consecutive times after I graduated in 1985.
Needless to say we took it very seriously. Friday night football game halftime
performances were seen as practices for band competitions the next day. We
marched during class time during the school period and from 3:15 until around 6:00
after school, except on Wednesdays when we let out a little early to make sure we
could get to church meeting on time.

We also had band inspections before our performances, including football
games, that were very similar to the military in style. We stood at attention while
our section leaders inspected our uniforms, our instruments, and our focus. Our
instruments had to pass the white glove test for cleanliness. We could be given
demerits for failing inspections, which would affect our grades given on report cards.
We were expected to be prepared.

One of the first contests we went to my freshman year was the MTSBOA
invitational. We were not placed in a first, second or third order, but instead we
received scores of our performance. It was a good way to prepare for future
competitions. Of course everyone wanted to be given the highest score possible.

The first part of this contest took place inside at a designated time. It was essentially
an inspection from a judge of the entire band at one time. The upperclassmen had
been preparing us freshman on every aspect of this inspection, as it could affect the
whole band’s overall score if we messed it up. We were not only to stand at attention
and not move, but if a judge stopped directly in front of you, you were to present
your instrument to him in a precise manner. If they asked you any questions you
could only answer them with the serial number found on your instrument you were
supposed to have memorized. They usually only stopped in front of 2, or 3 people
out of the entire band, so we were told to be prepared, but not to worry about it
because they probably won’t stop in front of you. You guessed it, they stopped in
front of me. I’m sure the rest of my line was holding their breath like I was. But I
was ready. I performed the way I had prepared. The band got their high score and I
didn’t mess it up for everybody.

When I took tests in school, if I had studied and prepared myself, I was usually
not nervous. But if I was not prepared, I was a wreck. Even now the more I prepare
before I speak in front of people, or teach a class the less nervous I am. There is a
direct connection with being ready and prepared and an inner peace.
Matthew 25:1-13 is a story Jesus tells about 10 virgins, 5 who are prepared
and 5 who are not. These virgins may have been more like how we would think of
bridesmaids. Weddings were held more towards evening and the lamps were
probably like torches wrapped in oil soaked rags.
Nelson’s New Illustrated Bible Dictionary describes weddings like this:
the bridegroom was accompanied by his friends, by musicians and
singers and by persons bearing torches. The groom received his bride
from her parents, then he conducted the whole party back to his own
house, or his father’s house with song, music and dancing. On the way
back they were joined by additional friends of the bride and groom. A
feast was served and celebrated with great joy.

The virgins, or bridesmaids were waiting for the bridegroom. Apparently
bridegrooms were often late and their comings were repeatedly announced until they
arrived. It would have not been uncommon to need extra oil. Five were prepared.
Five were not prepared and missed the procession back to the groom’s house along with
the singing and dancing and were shut out of the feast and celebration (Matthew 25:1-13).

We do not know when Jesus is coming to claim His bride. We have to always be
prepared and ready. As the five foolish, or unprepared virgins discovered, you
cannot expect others to be prepared for you. It is an individual decision to be ready.
If you have not put on Christ in baptism, why wait? If you are already a Christian,
but need to make your relationship with God right, don’t wait.

2 Timothy: “Not Ashamed” (I)

Introduction

Neal Pollard

It is remarkable how similar these two letters begin in the first two verses of both. Arichea and Hatton lay out this comparison:

1 Timothy2 Timothy
PaulPaul
an apostle of Christ Jesusan apostle of Christ Jesus
by command of God our Saviorby the will of God
and of Christ our hopeaccording to the promise of

the life which is in Christ Jesus
To TimothyTo Timothy
my true child in the faithmy beloved child
grace, mercy, and peaceGrace, mercy, and peace
from God the Fatherfrom God the Father
and Christ Jesus our Lordand Christ Jesus our Lord.

Paul seems to write this letter with no hope of emancipation but rather an anticipation of an imminent departure (2 Tim. 4:6-8). While his view of death was no doubt unchanged from his oft-quoted words in Philippians 1:21-24, we still get a glimpse of his humanity as he considers those who had harmed him (4:14), who had abandoned him (1:15; 4:10), who were disappointing him (1:8), and who had come through for him (1:16-18; 4:11). At some point in his intensifying trials, he had stood totally alone (4:16). 

So, this letter is contemplative but also urgent. As a man who seems to know his days are numbered and short, Paul wants Timothy to stand in the gap (cf. Ezek. 22:30). He is a prisoner of the Lord and he’s suffering (1:8). In fact, the compound imperative, συγκακοπαθέω (sugkakopatheo) means to “suffer together with someone” (BDAG, 951). 

Unlike 1 Timothy, full of instructions on how the church should be organized and how Timothy should serve in preaching, this letter is much more personal. Lenski astutely observes, “It is Paul’s last will and testament for Timothy, his great legacy for the rest of Timothy’s life. In the shadow of death Paul lays the work into Timothy’s hands so that he might carry it forward as his worthy successor in the field where God shall place this beloved assistant of his” (739). 

Be on the lookout for the following key words: (1) a heavy emphasis on on the members of the Godhead, (2) faith (14 times), (3) know (10 times), (4) teach (8 times), (5) work (8 times), (6) love (7 times), (7) truth (6 times), and (8) suffer (6 times). He wants his spiritual son to be solid in doctrine, strong in belief, morality, and practice, and stedfast to the end. As we study together, we will see his specific words that benefit not only the young preacher at Ephesus but anyone trying to live a faithful Christian life. 

Light Of The World (S4,E14)

Finding Comfort in God’s Compassion:

Encouragement from the Bible for Those with Chronic Illness

Brent Pollard

I constantly struggle with feeling the sufficiency of the actions that demonstrate my faith (James 2.18). Some days, just getting out of bed feels like an accomplishment. Some of this is due to my physical condition, while others are due to the psychological effects of chronic illness. Chronic illness and depression often go hand in hand. Because I, too, am just one of the clay lumps shaped by the Master’s hand, readers can benefit from their study of these personal issues.

Understanding chronic illness’s profound impact on one’s life is crucial. The daily battle with physical limitations and emotional burdens can leave one feeling isolated and misunderstood. In these moments of struggle, it’s essential to remember that the Bible offers profound comfort and assurance that God is deeply aware of and empathetic toward our pain.

The Bible beautifully portrays God’s compassion for those who are hurting, emphasizing His nearness to the brokenhearted (Psalm 34.18) and His gentle touch in healing their wounds (Psalm 147.3). He is not a cold, heartless god. Instead, He is a compassionate Father who witnesses our suffering and comes close to offer solace and restoration. Knowing that a compassionate Higher Power understands and empathizes with our struggles brings comfort.

God’s strength shines brightest in our moments of vulnerability. In his testimony, Paul said, “For when I am weak, then I am strong” (2 Corinthians 12.10). Even when dealing with chronic illness, our physical limitations do not diminish our value or the boundless potential that God sees within us. In 2 Corinthians 12.9, He assures us that His grace is more than enough and that we realize His power in moments of vulnerability. Through the divine power given to us, we can echo Paul’s words, which were spoken in the context of Christ seeing us through times of need and plenty: “I can do all things through Him who strengthens me” (Philippians 4:13 NASB).

Despite not aligning with the divine’s original plan, chronic illness can catalyze positive transformation in our lives. There is a comforting belief that all events in life unfold with purpose. An often-quoted verse that supports this idea is Romans 8.28. In its original context, this verse speaks to what God has done throughout human events for the benefit of His people, explicitly bringing us Christ and the Church. However, just like the concept of the butterfly effect, the things God does here and there through His providence touch and change our lives in unseen and unexpected ways. Therefore, we find comfort in the steadfast faith that our compassionate Creator carefully arranges every aspect of our lives, even amid our suffering.

In a society that values productivity above all, the existence of chronic illness can lead to feelings of inadequacy and insignificance. However, God’s love for us is not dependent on our productivity or abilities. Jesus extends a heartfelt invitation, saying, “Come to Me, all who are weary and heavy-laden, and I will give you rest.” (Matthew 11.28 NASB95). Our true worth lies not in our accomplishments but in the essence of our being as cherished offspring of the divine (Acts 17.28). We tend to look at surface beauty, but the divine gaze penetrates deep into the core of one’s being (1 Samuel 16.7).

Ultimately, we can find comfort by trusting in God’s caring embrace. Peter encourages us to cast our worries and burdens on him since he deeply cares for us (1 Peter 5.7). In moments of weariness, God extends His gentle hand, offering strength to those who seek comfort. He lifts those who trust Him, enabling them to rise above the world’s troubles like majestic eagles in flight (Isaiah 40.29–31). Amid our struggle with chronic illness, we find solace and renewal within the embrace of a merciful and omnipotent God.

In times of trial, the comforting presence of God’s Word reminds us that we are never alone. God understands our struggles and promises to support us with His unwavering love and strength. By embracing the timeless wisdom within it, we can find comfort and stability even in difficult times.

…

Titus: Teach What Accords With Sound Doctrine (V)

Good Works And God’s Work (3:1-15)

Neal Pollard

As he draws to the close of this short letter, he tightens his focus on “works.” He will use the word, ἔργον (ERGON; from which we get our word “ergonomics”), half of the total number of times it is found in the letter in this final chapter (1,5,8,14). Three times, it refers to the words God wants us to do. The other time, it refers to the work He did in demonstrating His mercy toward us. His indispensable work does not nullify our need to work, but neither do our works become the basis of our salvation (5). Let us notice what Paul says.

Be Ready For Good Works (1-7). What kind of works are we to be ready for? One such work is submission, and if you are in a relationship where God tells you to submit you can attest to what strenuous work that can at times be. The rulers and authorities might be secular or spiritual, but the call to engage in those good deeds is the same (1). Another such work is sociability. This is accomplished both negatively (speaking evil of no one and avoiding quarreling)(2) and positively (being gentle and showing perfect courtesy to all people)(2). Another such work is self-awareness, remembering the sinful place we come from (3) and the goodness and lovingkindness of God that rescued us from ourselves (3-6). Through this, we can focus on the inheritance we stand to gain as we follow up our readiness with engagement and devotion to good works.

Engage In Good Works (8-11). Paul gives the who as “those who have believed in God” (8), the why as “these things are excellent and profitable” (8), and the how as “avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless” (9-10). The antithesis of those engaged in good works are those who, guilty of these sins in especially verse nine, stir up division (10) and are warped and sinful and self-condemned (11). It’s not much of a choice, is it? Be found doing good works or be found destroying God’s work! 

Be Devoted To Good Works (12-15). Actually, Paul repeats the phrase in verse 14 that is found in verse eight: “engage in good deeds” (NAS). The NIV and ESV prefer “devote.” Balz and Schneider say that in these two verses the word has the “meaning apply oneself to” (EDNT, 157).

While this command is for the churches on Crete, Titus was to set the pace by example by meeting Paul at Nicopolis (12) and seeing that Zenas and Apollos lack nothing on their journeys (13). The command in verse 14 seems connected to these suggestions. Note that Paul says, “And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful.” Here, good works center around financial help to those spreading the gospel. We are to be stewards and managers of good works, whether it involves our giving or the giving of our lives in service to God. 

Thank God For His Good Work (5). In the midst of these admonitions, Paul reminds Titus, “But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life” (4-7). Who supplies the goodness, lovingkindness, mercy, washing, renewal, grace, inheritance, hope, and eternal life? All of that work is exclusively divine. We respond to His work by our works, specifically here submitting to baptism (5). But the power is His! 

In light of that, we can receive Paul’s final words on the matter with full assurance: “Grace be with you all.” It is the only way we will want to pursue the good works urged by Paul in this letter. All of it is made effective by God’s supreme work at Calvary and through His risen Son.

Light Of The World

Season 4, Episode 13

Selfless Prayer

Carl Pollard

Our prayers can have a tendency to be self centered. Whether we mean to or not, our prayers can end up being all about our problems and needs. God wants to help us, but prayer is so powerful we should be thrilled at the ability we have to pray to God for others. 

Do you believe in the power of prayer? Do you love others? Mention them by name to God. There’s nothing greater you could do than to thank God for His children by name. Take the church directory, scroll through and pray for each family by name. If we all did this, there would be blessings on end. 

Jesus was not selfish with His prayers. In John 17 Jesus prays for His disciples. There is so much love in the words He spoke. He prayed for their faith, their strength, their work. He prayed for us who would believe in the teachings of the apostles. He prayed that they would persevere, that they would have unity, He prayed for growth. He spent time in prayer over the ones He loved. And that includes us! 

He continues to pray for us today. Hebrews 7:25 gives us the most encouraging news about our Savior. Jesus has made it His constant purpose to pray for you and me. 

“He.” Jesus stands in the gap making petitions to God on my behalf. He is our representative. He is our mediator in salvation and our mediator in heaven.

“Always.” Permanence and authority are in the role that Jesus plays. Jesus never stops praying for us. He is always at our disposal before the throne of heaven pleading our case and sharing our cause with the Father.

“Lives.” Jesus is alive to fulfill his role. His resurrection proves that Jesus is alive, but what is he doing with all that time at his disposal? He is praying for you and me. Christ’s life in heaven is his prayer for us.

“To intercede.” The word means “to meet, to approach, to appeal, to make petition. Intercession involves our Lord’s representation of his people at the throne of God. Through Christ, believers are able to draw near to God in prayer. Sometimes I do not know what to pray or even how to pray, but Jesus does. He goes before the Father with my concerns. Jesus always knows how to pray as He should.

The prayer life of Jesus…that’s a humbling study. He goes above and beyond what I have ever done. Throughout the gospels we find a prayerful Savior. Prayed over food (Matt. 14:19-21). Prayed in stress (John 17). Prayed alone (Mark 1:35). Prayed often (Luke 5:16). Prayed for others (John 17:9).

He Prayed with His Heart. Jesus gave His all. And He continues to give today! 

Titus: Teach What Accords With Sound Doctrine (IV)

Something For Everyone (2:1-15)

Neal Pollard

When you think “sound doctrine,” your mind might go to church organization, worship, difficult but important moral issues, the distinctive nature of the church, the plan of salvation, and the like. While these would certainly be found under this large umbrella, I find it interesting how that in the “Pastoral Epistles” we find the word “sound” nine times (1 Tim. 1:10; 6:3; 2 Tim. 1:13; 4:3; Ti. 1:9,13; 2:1,2,8). The word unequivocally means “healthy.” In 1 Timothy 1:10, it is in the context of moral uprightness. In 1 Timothy 6:3, it is tied to greed and materialism. In 2 Timothy 1:13, it relates to general instruction of various kinds. In 2 Timothy 4:3, it is tied to reproving, rebuking, and exhorting relative to gospel matters. In Titus 1:9, it has to do with refuting Judaism and greed. In Titus 1:13, it has to do with addressing the immorality of Cretan-like behaviors. In Titus 2, all three instances have to do with various demographics being sound in faith, love, steadfastness, and speech. 

Have you ever known anyone who “stands” where they should on the identity and worship of the church, but whose lives give evidence of greed, materialism, intemperance, sinful anger, or some similar character flaw? Such individuals are as contrary to “sound doctrine” as the false teacher watering down the plan of salvation. Neither departure from divine instruction is healthy. 

Titus’ challenge was to help the Christian inhabitants of Crete to stand out in difficult moral circumstances (1:12). To that end, Paul encourages him to focus on six specific groups followed by a focus on the group as a whole. Notice.

Sound doctrine for older Christian men (2). Paul shares six attributes these men should have. They are qualities mature individuals should have mastered, but at all costs must exhibit. They must think seriously about life, be respectable, be even-tempered, be worthy of respect, and models of faith and love as well as perseverance. A long walk with Christ will show, and the longer we’ve walked the more clearly it should show. Ill-tempered, fearful, cold older Christian men exhibit an incongruity. They are spiritually sick. These brothers are to be encouraged to exhibit for the world the hope, confidence, and transforming power of the gospel. 

Sound doctrine for older Christian women (3-4a). Notice the kind of self-control Christian women should demonstrate. They were to have great self-control, shown in a reverent life, a righteous tongue, and a restrained appetite. But, she’s not just “playing defense,” preventing sinful habits from taking hold. She is proactive, accepting the mantle of responsibility of sharing her wisdom and discernment with the next generation. She does not have to stand in front of a classroom of women, but she is to “teach what is good” (3). 

Sound doctrine for younger Christian women (4-5). As in 1 Timothy 2:13-15, Paul gives emphasis to the integral role the Christian wife and mother must play in the home. She is to learn to live the kind of life that prevents another from “maligning the word of God” (5). How? By loving and being subject to her husband, loving her children, exercising self-control, being busy at home, and being kind. Society at large places different expectations on her, but she pursues “sound doctrine” for her life and role. 

Sound doctrine for younger Christian men (6). Paul summarizes the young man’s Christian responsibility with one, all-encompassing word. What can be the young man’s biggest battle? Controlling self! Think about the sin struggles of young men–pornography, fornication, temper, impulses, etc. One moderating governor for the Christian young man is reigning over his body and mind (1 Cor. 9:27). 

Sound doctrine for gospel preachers (7-8,15). If anything, Paul places higher expectations over Titus as a proclaimer of the Word. He represents Christ to the people. So what is his obligation? First, he is to be a general example of doing good in everything (7)! That would include matters like those directed at the first four groups. Second, his teaching was to be characterized by integrity, implying holding back nothing profitable and essential. It was to be characterized by seriousness, a word denoting this balance which “stands between caring to please nobody and endeavoring at all costs to please everybody” (Zodhiates, np). The idea is of not letting himself obstruct the hearer from seeing God. Then, it was to be characterized by sound speech. This is exercising intelligence in what is said and how it is said. Loose, thoughtless, or reckless speech will hurt the cause of Christ! The preacher will avoid being an impediment at all costs, being one who instead will “encourage and rebuke with all authority” (15). The upshot of that, according to Paul, is that none will despise (look down on) him. If they do, it will be their own fault. 

Sound doctrine for Christian slaves (9-10). These “bondservants,” roughly equivalent to employees today, were to operate from a general ethic of pleasing their boss in “everything” (9). How, specifically, did that look? Trying to please them, not talking back to them, not stealing from them, but showing themselves trustworthy in every respect (9-10). What would that do? It would preach a powerful, persuasive, and pretty sermon about the doctrine of Christ. The sound doctrine of a righteous life would underscore the truth of sound doctrine on every subject! 

Sound doctrine for “us” (11-14). Moved by our gratitude for a grace that reaches every single person, all of us are pupils of that grace. It teaches us to say no to the sins of society and live “self-controlled, upright and godly lives” (12), to wait for the realization of our hope (13), and to be holy people who are eager to do what is good (14). All the specific instructions for each sub-group leads us all, as Christians, to be described as Paul describes “all” saved “people” in these verses. 

What category do you fall into? Look closely at it and set about to work on the qualities called for. In this way, you will be obeying “sound doctrine.”