Every normally functioning person is acutely aware of something wrong within them. Most people subconsciously or consciously understand that they’re horribly wrong somehow. Historically we’ve tried to fix this in different ways. The Pharisees and Sadducees are two archetypal mentalities among religious people — one extreme goes to the right and mandates excessive behavioral restrictions in an attempt to earn God’s favor through what is not far from asceticism. The other side says, “What’s the point in dwelling on it?” and mostly ignore the problem.
The problem with both groups is that they cannot control their bodies’ enslavement to sin. Paul warns against the legalist and traditionalist by saying, “These rules may seem to be wise as part of a made-up religion in which people pretend to be humble and punish their bodies. But they don’t help people stop doing the evil that the sinful self wants to do” (Col 2.23). He warns against those who show no self restraint when he said, “So do you think we should keep sinning so that God will give us more and more grace? Of course not!” (Rom 6.1).
Right now reality is enslaved to death. Death is still a thing because sin is still a thing. Death was not a part of earth’s reality until sin was. Sin introduced death to earth, and it hasn’t left us since. Sin is a proof that we will die — everyone carries that proof because everyone is going to die at some point.
We carry a different proof with us, though. We still have the proof of sin because we’re all still going to die (Hb 9.27). But we also carry proof of immortality. Paul makes it very clear in I Corinthians 15 that our death is no different from a seed being planted. It is planted as one thing, it comes back to life as something much more impressive. So death is imminent for each person because of sin, but our death brings us life! Just like sin is transcendent proof of imminent death, grace is transcendent proof of imminent immortality!
As Paul gets to the heart of his correspondence, he relates why he left Titus on the island of Crete. Namely, it was to set things in order (5). That constituted several specific tasks as well as a general conduct of life. Execution of these commands spelled the difference between “sound doctrine” (8), “sound in the faith” (13), “the truth” (14), and “good works” and “those who contradict it” (8), “insubordinate” (10), “teaching for shameful gain” (11), “devoting themselves to Jewish myths and the commands of people who turn away from the truth” (14), “the defiled and unbelieving” (15), and those who “profess to know God” yet deny him by works that are “detestable, disobedient, unfit…” (16).
Fitness necessitated appointing qualified elders (5-8). As was seen in 1 Timothy 3:1-7, there are qualifications for elders (called overseers in the other context). These two lists are parallel. Each helps interpret and understand the other. But given the moral and cultural challenges in Titus’ field of work, having men of the quality as necessitated by these qualifications was vital. Think about how men like this could influence and change the culture for Christ. A community, the Cretans, renowned as “always liars, evil beasts, lazy gluttons” (12) needed Christlike role models of righteous conduct (6), godly family men (6), moral uprightness (6-7), godly temperament (7), honesty in business (7), men of chaste and holy character (8), and men knowledgeable of God’s Word (9). They would impact the community by leading congregations who faithfully served God, and they would impact the community by being ambassadors for Christ in their daily interaction with the world around them. The difference made by such men would be incredibly telling.
Fitness necessitated holding firm to the trustworthy word (9-14). Along with right character, these same men needed to have a skillful level of knowledge of the Word (9). With it, he needed to properly instruct (9) and rebuke those who contracted sound doctrine (9). Through teaching, these men needed to silence those who were damaging whole families with their improperly motivated ideas (11). They had to have the moral courage to “rebuke them sharply, that they might be sound in the faith” (13). Elders cannot depend totally on the preacher to do this work. Preachers can provide invaluable assistance, and they need to be deep students of Scripture, too (1 Tim. 4:16; 2 Tim. 2:15). Here, however, Paul lays this burden on elders, too. As those who shepherd the flock (Acts 20:28), they are those who will give an account (Heb. 13:17).
Fitness necessitated matching profession and performance (15-16). The false teachers are unfit (16). They were hypocrites and walking contradictions. They would say one thing, but they believed and did something else. Elders and all faithful Christians must keep their lives, consciences, and works pleasing to God. They must be what they say should be done. Great damage is done when this principle is botched.
When I was in school, they had fitness tests. When we grow up, they are called physicals. When things go wrong, they may be called stress tests. But, God’s Word, among its other contributions, is an objective measurer of spiritual fitness. It reconciles our words and our works. Claims are backed up by conduct. Paul urges Titus to start at the top. As the leadership goes, so goes the church. Men who would be elders–and Paul expected that every church would have men qualified to step up to this responsibility–set the pace!
Hezekiah “prospered in everything” (2 Chron. 31.21) because…
HEZEKIAH WAS DETERMINED TO PUT GOD BACK WHERE HE BELONGED (v.2)
”Hezekiah assigned the priests and Levites to divisions—each of them according to their duties as priests or Levites—to offer burnt offerings and fellowship offerings, to minister, to give thanks and to sing praises at the gates of the LORD’s dwelling.”
HE DEDICATED HIMSELF TO SERVICE (v.3)
“The king contributed from his own possessions for the morning and evening burnt offerings and for the burnt offerings on the Sabbaths, at the New Moons and at the appointed festivals as written in the Law of the LORD.”
HE DEVELOPED HIMSELF AND OTHERS (v.4)
“He ordered the people living in Jerusalem to give the portion due the priests and Levites so they could devote themselves to the Law of the LORD.”
HIS DEVOTION WAS DESIRED BY OTHERS v.5-6)
Israel gave generously until there were heaps of their offerings piled up.
HE DIRECTED ALL THE GLORYTOWARD GOD (v.8)
When Hezekiah and his officials came and saw the heaps, they praised the LORD and blessed his people Israel.
He Wasn’t Perfect But…
What’s written about him in the summation of his life declares that Hezekiah was the last time Israel, or the world, would know a righteous king until Jesus appeared on earth (Matt. 1.10ff).
“Hezekiah trusted in the LORD, the God of Israel. There was no one like him among all the kings of Judah, either before him or after him. He held fast to the LORD and did not stop following him; he kept the commands the LORD had given Moses” (2 Kgs 18.5-6).
As is his custom, Paul delivers an incredibly profound and meaningful greeting at the start of this short letter to the preacher, Titus. Given the challenging nature of his work on the island of Crete, not just the work among the church but the moral problems among the culture, he needed to remember who empowered Him and why He did it. Let us notice his opening words to Titus.
The Foundation Of Hope (1). Paul starts his letter appealing to his apostleship, implying the authority of his words. Yet, the greater focus seems to be on God–his Master and Savior. In this short, four-verse salutation, he mentions a member of the Godhead an astounding seven times! He mentions God, Jesus Christ, “God our Savior,” “God the Father,” and “Christ Jesus our Savior.” He can hardly utter a word without appealing to the source of his revelation. Out of this perfect fountain flows knowledge, godliness, and hope (1-2).
The Assurance Of Hope (2). Staying with his emphasis on the divine, Paul says this hope is so sustaining because God promised the object of hope. The assurance is that the hope is of eternal life. The assurance is that God never lies, and He promises before creation that eternal life is possible. Throughout Scripture, we are reminded that God always keeps His promise (Num. 23:19; 1 Sam. 15:29; Ezek. 24:14; 2 Tim. 2:13; Heb. 6:18; etc.). People may break their promises or fail to deliver what they say, but God’s perfect character is predicated upon His flawless integrity and unwavering ability to fulfill His word.
The Communication Of Hope (3). Incredibly, though God is the grounds of hope, He offers it through the medium of preaching. It is humbling to think that God chose to manifest His word through preaching. For those engaged in it, we understand the powerful truth that “God was well-pleased through the foolishness of the message preached to save those who believe” (1 Cor. 1:21). It is a trust or stewardship which must be handled with as much wisdom and effectiveness as the communicator can muster. This requires study, interpretation, and thought to the application and persuasion. We want everyone who hears us share the message to more firmly grip the hope God has made available through “God our Savior” and “Christ Jesus our Savior.” The “grace and peace” (4) Paul extends to Titus is something Paul will urge Titus to share with his hearers (2:11-14).
We live in a world filled with more and more people who feel hopeless and are desperately searching for hope. You and I, as His servants and children, are charged with not keeping our hope to ourselves. Knowing the quality and reality of that hope and the power it has to help us through the worst that can happen to us in this life, we should respond like Paul, who said, ” For if I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel” (1 Cor. 9:16).
It makes sense to explore Titus before 2 Timothy when studying the “Pastoral Epistles” (see Lehman Learner on 1 Timothy 1:1ff). Truly, Lenski suggests, “First Timothy and this letter to Titus were written, it would seem, on the same day” (888). Both are preachers, but the congregations on Crete are cruder in development than Timothy’s circumstance.
We meet Titus in other of Paul’s epistles, especially 2 Corinthians. He is also mentioned in Galatians, and he will be mentioned again at the end of Paul’s presumably last letter, 2 Timothy. We learn that he was a Greek, and unlike Timothy (Acts 16:3), he was not compelled to be circumcised so the Judaisers would not use that action to further their false teaching that keeping the Old Law was an essential of the gospel of Christ (Gal. 2:3-4). Titus was a traveling companion of Paul’s (Gal. 2:1). Paul considered his presence a comfort (2 Cor. 7:6), such that Paul despaired when he did not find him in Troas (2 Cor. 2:13). Titus was a spiritual-minded man, deriving joy from Christian fellowship (2 Cor. 7:13). Another important fact we learn about Titus from 2 Corinthians, which bears on Titus, is that Paul considered him competent to carry out important, if difficult, assignments (2 Cor. 8:6ff). He was a man of integrity (2 Cor. 12:18).
Paul calls Titus his “partner” and “fellow worker” (2 Cor. 8:23). He is his “true child in the common faith” (Ti. 1:4). He is his “brother” (2 Cor. 2:13).
Working through this brief letter (three chapters), we encounter faith/believe 12 times, work (9), save (8), teach (7), good (KALOS)(6), good (AGATHOS)(5), love (6), godly (5), and sound (5). Interestingly, the word for love is “brotherly love” rather than the sacrificial, agape love. As we explore the letter, it seems that the heart of this letter is in the heart of this letter. Paul’s admonition is, “But as for you, teach what accords with sound doctrine” (2:1). Not surprisingly, that healthy teaching will involve good works, loving brethren, and the great salvation of our Savior. Let us walk through this letter and see how that unfolds.
Solomon observed that there are different seasons of life and different seasons in life (Ecc. 3:1-8). Some can be construed as pleasant and happy, while others are less so. In our congregation right now, we have some people in seasons of sadness and grief, fear and uncertainty, while others are in a season of joy and success. Babies are being born, couples are getting married, and people are experiencing the joy of salvation while spouses and parents are being lost and loved ones are falling away.
There are also life’s seasons, as some are stepping into bigger roles while others are slowing down. Some are stretching while others are reluctantly having to step away. If I were writing this at any other time in any year, the names would change but the story would be strikingly similar. This rhythm of life is ongoing.
The one thing that must remain consistent through the mountain tops and deep valleys is what Solomon says at the end of his sermon. “The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man. For God will bring every deed into judgment, with every secret thing, whether good or evil” (Ecc. 12:13-14, ESV). It may be harder to praise when in pain and it may be easier to neglect serving when succeeding, but it is vital we do so!
It requires different disciplines when serving God in different seasons. It requires gratitude when life is going our way. It takes perseverance when life is decidedly difficult. In the places in between triumph and tragedy, it takes commitment to the pledge we made at our baptism to deny self and follow Him (Luke 9:23).
In the awkward growing pains of youth through the aches and pains of old age, we must honor our pledge of faithfulness. There is what God has done for us, from Calvary to the blessings of yesterday. There’s what He is doing to sustain and uphold us today (1 Cor. 1:8). Then, there are the promises built of the integrity of His perfect character concerning what He will do in all our tomorrows.
Wherever you are on the calendar of life, serve God! You will never regret “fearing God and keeping His commandments” in every season of life! “He has made everything beautiful in its time” (Ecc. 3:11).
There are times in our lives when we get hyped up and get excited about events we want to attend or new places we want to visit or new restaurants we want to try out and we go to these events, new places, and restaurants and they end up not meeting our expectations and we are left feeling disappointed. We can also get hyped up about our sports teams at the beginning of the season. The season ends and we are disappointed of the season’s outcome. I know several of us sure have been disappointed over the past four years with that Kentucky basketball team.
Fortunately for Christians, we know of a place that will always live up to the hype and surpass our highest expectations: Heaven.
Why do we have the opportunity to be in Heaven with God/Jesus?
John 3:16
Jesus died on the cross to save us from our sins so that we can all have a home with Him and God for eternity in Heaven. We should always be grateful for his ultimate sacrifice.
In John 14:2-3, Jesus says, “In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.”
There is room for all who seek and do God’s will. Jesus gave us this great promise that he has made a way for us to be in God’s presence and is actively working on a perfect place for us to live.
2. Descriptions of Heaven, based on what the Bible says:
Revelation 21:4 tells us, “And God will wipe away every tear from their eyes: there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.”
Really, if you think about it, Heaven is opposite of the World we live in. No pain, no death, no sorrow, no cancer, no sickness, no diseases, and NO SIN.
I also think about how we have had to say goodbye to loved ones who have passed on from this life. In Heaven, no more saying goodbye. We will be with them for eternity. Imagine the most beautiful ocean, or beach, or waterfalls, the most beautiful places on Earth you have seen. They do not compare to what our eyes will witness in Heaven.
Likewise, think of the most wonderful and peaceful sounds like birds chirping, the relaxing sound of streams flowing, waves crashing on the shore. None of these sounds will compare to the sounds we will hear in Heaven.
What can we do to make sure we are in Heaven?
In Matthew 6:19-21, Jesus says “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in Heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.”
Earthly treasures wear out and can be stolen and are only temporary, but our treasures in Heaven will last for eternity. Jesus warns us against stockpiling money and possessions on earth. Instead, believers should make choices that allow them to store up treasures in Heaven. A person’s top priority can be God, or money, but cannot be both. We strive after what we desire and THAT is our treasure. What we treasure indicates what really owns us. So let us treasure God and make him our top priority.
Colossians 3:1-5 teaches,
If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth. For you died, and your life is hidden with Christ in God. When Christ who is our life appears, then you also will appear with Him in glory. Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry.
In this scripture, Paul tells the Colossians since they have been buried and raised to new life, they ought to set their minds on things above rather than following religious rules and seeking to satisfy the opinions of men. We should do the same.
In October 2001 the Christian band Mercy Me released the song I Can Only Imagine.
In the song, the narrator wonders what it would be like to stand before God in heaven.
In the refrain, the singer ponders, “Will I dance for You Jesus/or in awe of you be still/Will I stand in Your presence or to my knees will I fall/Will I sing hallelujah/will I be able to speak at all/I can only imagine/I can only imagine”.
I want to encourage you and challenge you. Let’s not just imagine what Heaven may be like, let’s do God’s will and lay up treasures for ourselves in Heaven. Let’s turn our imaginations into reality.
I am really looking forward to when we are in Heaven together someday.
If you have not put Christ on in baptism to have your sins forgiven, but want to do so, today is a great opportunity. If you are a Christian and you have struggles that have kept you from focusing on Heavenly treasures, we will pray with you and encourage you. Heaven is worth the hype!
Understanding Biblical Self-Esteem and its Impact on Relationships
Brent Pollard
In sixth grade, some girls in my class had a funny habit of comparing boys to items on the McDonald’s menu. They compared a charming heartthrob to a Big Mac with juicy all-beef patties, special sauce, crisp lettuce, and melted cheese. I asked one of the girls, the one who was my crush, how I was perceived. After a brief examination, she said, “I suppose you are a cheeseburger.” It hurt. I wasn’t even a Quarter Pounder! In her eyes, I barely managed to scrape by, with a rating just slightly higher than the lowest option on the menu.
In sixth grade, children experience significant psychological development related to their interactions with peers and the understanding of social dynamics. Boys realize that “cooties,” a childhood term for fictitious germs or contamination, do not affect girls. My female classmates began to notice the newfound charm in the naughty boys who had previously repulsed them with their antics. Clearly, I gave too much importance to what that girl told me, but something detrimental happened that day. I allowed those girls to make me believe I was perceived as less desirable, indicating that I might not be their preferred choice in future relationships.
On that day, I imagined being the regretful purchase of a woman struggling to make ends meet. She might not have felt confident enough to show me off to her friends because she didn’t think I was special. I wasn’t even part of a Happy Meal! Perhaps she planned to sit in her car, discreetly enjoying a modest snack, feeling self-conscious about being seen.
Some of you, mainly those close to me, may be concerned about my words and want to offer me support. However, I have no apologies to make. I have inhabited this body for nearly fifty years and have substantial expertise. Certain personal aspects may be challenging for others to understand, and I don’t intend to elicit sympathy or guilt. I’m drawing from individual experiences to illustrate the direct influence of low self-esteem on one’s capacity to form meaningful connections with others. It’s not easy for me to talk about, but sharing my experience can help others going through something similar.
Philosophers, psychologists, and theologians have discussed the interplay between self-esteem, self-love, and the ability to love others. Nathaniel Branden, a significant figure in the field of self-esteem psychology, emphasized in his work how crucial self-esteem is for psychological well-being. Branden argued that low self-esteem causes individuals to seek validation from others, which impairs their ability to form healthy relationships.
Swiss philosopher Jean-Jacques Rousseau explored the concepts of “amour propre” and “amour de soi.”
The latter is a purely instinctual and natural form of self-love, whereas the former is pride-driven. I think Rousseau would use the term “amour de soi” to describe the kind of love that the Apostle Paul said should exist between husbands and wives (Ephesians 5.29). Paul stated that a husband should nourish his wife as if it were as natural as caring for his own body. Conversely, “amour propre” can lead to harmful behaviors and a dependence on others’ opinions, hindering genuine relationships.
In “Nicomachean Ethics,” Aristotle discusses the concept of self-love. He argues that a proper form of self-love, where one seeks one’s own true good and virtuous life, is essential for healthy relationships. According to Aristotle, only those who love themselves rightly can love others properly.
However, we are interested in what the Bible says, not just the words of philosophers and academics. Within Christian thought, loving others as oneself is rooted in biblical teachings, such as those of the Apostle Paul. He taught us that having the mind of Christ means esteeming others first before considering ourselves (Philippians 2.3ff). God teaches us that what matters most is how He perceives us. Authors like C.S. Lewis have discussed how understanding God’s love for humanity can help individuals see their worth and genuinely love others.
If you suffer from self-esteem issues, I suggest a few practical applications. Try always to remind yourself that what matters is how God sees you. Remind yourself of your worth in His eyes. He loved you so much that He sent His Son to die for your sins (John 3.16). Surround yourself with positivity! (Philippians 4.8). When you are hard on yourself, the last thing you need is to tack on negativity. And don’t forget to pray. Peter reminds us to cast our anxieties on God through prayer (1 Peter 5.7).
Developing healthy self-esteem is crucial for nurturing positive relationships with others. A strong sense of self-worth improves our ability to show love and compassion to others. By understanding and accepting ourselves, we strengthen our capacity to offer empathy and acceptance to others. Jesus’s teaching of loving others as ourselves (Matthew 22.39) underscores the difficulty of showing unconditional love to others when we have challenges in loving ourselves.
In a letter about proper conduct in the church, it is notable that Paul’s last instruction is related to money. How timeless that monetary matters subverts faith and submission to God. Jesus taught, “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth” (Matt. 6:24). Paul takes on the two masters in the final few paragraphs of 1 Timothy.
The ideal (6-8). God gives the mark to aim for, but also the divine expectation. Godliness and contentment are two elements, but they should go together in the heart and life of one who is submitting to God’s direction. What leads to godliness, according to 1 Timothy? Prayer (2:2). Good works (2:10). Discipline (4:7-8). Sound doctrine (6:3). Fleeing materialism (6:6,11). We could as easily dismiss the first four as we can the last one. What will help us attain the gain of godliness with contentment? First, see life as it truly is. We were broke and helpless when we were born. We will leave this world and enter the next the same way. We may leave behind a massive fortune, but we will leave it behind. Second, discern what the basic material necessities are. Paul identifies them as “food and clothing.” If we have these, we should be content (8). If we have more, we should be grateful stewards who use those resources by obeying what Paul says in verse 18.
The immoral (9-10). The particular sin Paul addresses in context is “the love of money” (10). It is produced by desiring to be rich, a voluntary and tangible objective one is tempted to pursue (9). The result of this desire and love is devastating. It tempts one to so many sins–gambling, stealing, cheating, improper priorities, etc. It inflicts pain and loss, bringing destruction to one’s life, influence, relationships, and even one’s soul (9)! It leads one away from faithfulness to God, when the pursuit causes us to replace or preempt him in time, energy, and spending. It is self-destructive, which Paul depicts with the imagery of one being stabbed with a spear or sword (10). But the weapon is “many pangs” (severe pain, sorrow, torment, distress, etc.). Devotion to material things is both wrong and wrecking!
The instruction (11-14). In a nutshell, Paul tells the man of God to flee, fight, and free. First, he is to flee the immoral mindset just described (11). He does so by pursuing the elements that make for godliness–the first three deal with our relationship with God while the last three deal with our relationship with men. Second, he is to fight the good fight of faith, which occurs by choosing spiritual, eternal treasure as the aim over earthly, temporary treasure (cf. Mat. 6:19-21). Third, he is to free his life from reproach by to keep the commandment of a godly, righteous life, a confession boldly made in word and action (13-14). Paul is urging Timothy and all the faithful to live in a countercultural way, a command as needed today as it was then. Run away from the crazed dash for stuff. Fight for the only thing worth obtaining. Free yourself from the influence of the world, which wants to tell you what does and doesn’t have value in your life.
The incentive (15-16). No biblical discussion is ever complete without holding up the perfect ideal. What should move us to have God in His proper place and to have no other god, including money, before Him? Paul not only mentions God, but He describes Him. He is the supreme ruler (Sovereign; King of kings). He is the utmost authority (Lord of lords). He is timeless and uncaused (alone has immortality). He is of unsurpassed glory (dwells in inapproachable light; unseen and cannot be seen). Given how God is rightly characterized, He should be valued above all else (Mat. 6:33).
The imperative (17-19). We must not get arrogant over how much we have (17), we must not attach hope to uncertain riches (17), we must trust God rather than ourselves to take care of our needs (17), and we must use our wealth to serve God in the way He wants us to (17-19). If we see God as the owner of everything and ourselves as manager to whom He has delegated His resources, it will lead us “do good, to be rich in good works, to be generous and ready to share” (18). That will lead us to eternal treasure (19).
Paul closes the letter with a summation. True doctrine like Paul has disclosed in this letter is a priceless deposit like no monetary gift (20). Paul wants him to guard this treasure against threats to it, like the irreverent babble and contradictions of false knowledge (20). The cost of this threat is eternally high (21). Through it all, Paul lays out a pattern for not only the Ephesus congregation but for all congregations who wish to please God. It is an acknowledgement of God’s right to reign and rule as He knows is correct and best. We have no right to do anything other than what He commands, but when we follow it we will be seen to be godly in teaching and practice.
“But above all, my brethren, do not swear, either by heaven or by earth or with any other oath; but your yes is to be yes, and your no, no, so that you may not fall under judgment” (James 5:12).
Keeping this verse in the context of what James has been talking about in chapter 5,
If you agree to work for the rich, and then don’t, you have stopped being righteous. The rich have been dishonest (see the beginning of chapter 5). They are not letting their “yes be yes.” It would be tempting as a poor person who was being taken advantage of to make the same decision.
Often when we are tempted to compromise our character we do it for someone else. These Christians who were being mistreated most likely had families, a spouse and children who needed to eat. Can’t we compromise to help our family? If our integrity goes out the window in suffering, what does that say about our faith in God? Do we truly believe that He will reward the upright? But it’s easy to see how tempting it would be to stoop to their employer’s level.
If they are dishonest, why should we be any different?
This is how the world thinks. Someone cuts you off in traffic you need to get even.
Your spouse insults you, you give one right back. It is human nature to try and repay evil for evil.
Verse 12 says, “do not swear either by heaven or by earth or with any other oath.”
Matthew 5:34-36, Jesus in His sermon on the mount says, “But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. And do not take an oath by your head, for you cannot make one hair white or black.”
To understand this section we need to recognize that the Jews had “Lesser” and “Greater” oaths. It was their way of making a commitment while leaving a way out if you needed one. If you swore by Jerusalem you were basically saying yes, but there’s a 40 percent chance I mean “no.” Jesus tells the Jews that no matter what kind of oath you make, God will hold you accountable. There is no greater or lesser oath. There is only yes or no. Applying this to James five, and these christians are being told to just wait on God.
He will make it right in the end. The dishonest employers will be dealt with; just hold on and stay faithful.
It won’t end well for these rich men. So don’t do something you will later regret because the Judge is near. God didn’t save Lazarus from his poverty on earth. The reward came after his life was over. We need to realize that James is not saying to not make oaths in general. In fact, Jesus and Paul both made oaths (Matt. 26:63; 1 Thes. 5:27; 2 Cor. 1:23). The point is not to make an oath that you knowingly might break. That’s like making plans to go out to eat with your spouse, knowing that you’ll make up an excuse to get out of it later.
In suffering, we can be tempted to lose our integrity in order to try and save ourselves.
When we face trials, we must keep our integrity. That is when it is needed most.
“Let your yes be yes and your no, no so that you will not fall under judgement.” Remain righteous, have wisdom enough to stay the course until the very end.
Paul discusses two more classes of individuals who make up God’s house–employees and employers (1-2). The cultural framework of Paul’s works is slaves and masters. Arichea and Hatton say, “Slaves were numerous during New Testament times; many people had become slaves by being captured in war, or by being sold into slavery because of economic reasons. The children of slaves would also be slaves, and many if not most of the slaves in New Testament times were of this latter category” (UBS Handbook, 135). Unlike employees, these folks could not choose their job or their boss. Yet, many other principles correlate to today.
The apostle urges Christian slaves to treat their non-Christian masters “as worthy of all honor” (1). It was not for the master’s sake, but for The Master’s sake! So much of 1 Timothy is about Christians maintaining an ethic and morality that casts Christianity in the most positive light possible. It was not about compromise, as “the teaching” had to be upheld and maintained. It was about Christ!
Divine exhortation is also given to Christian slaves with Christian masters. The slave was not to take advantage of the spiritual relationship as ground for disrespect (2). They were not to slack off because of their religious oneness, but were to work even harder. Love and fellowship was to drive the relationship. How many times have Christian employees taken advantage of the fact that they go to church with their boss and felt like they could get away with special treatment or less than their best. Again, this reflects negatively on Christ.
These instructions, like so much of the foregoing, is about conduct–the “walk.” In verses three through five, Paul returns to the Word. There were other things being taught. Paul calls it “different doctrine,” saying it disagreed with the sound words of Jesus and its fruit was ungodliness (3). Therefore, doctrine is about more than the role of women, church organization, worship, and the like. It is about conduct and being godly, a major emphasis of this letter. But, notice that the two dovetail. Paul describes the peddler of different doctrine as one not only inaccurate in message, but ungodly in action. His message is false, with different and destructive words (3-4). His motives and methods are corrupt, being conceited, ignorant, hungry for controversy, argumentative, and divisive. Ask yourself, “How much like today’s world does that sound?!” The mark he leaves is envy, dissension, slander, evil suspicions, and constant friction (4-5). He attracts the depraved and deprived (5).
Whereas teachers of truth, like Timothy is to be, transform their hearers into Christlikeness, these teachers find likeminded hearers and move them further from Christ and godliness. A significant way they do that is through materialism and greed, which Paul will spend much of the rest of the letter devoted to discussing. But his message to Timothy is, preach the right word in the right way and you’ll help people have the right walk!
At least in my lifetime, no period has been as uncertain and tense as the current one. We have no idea what will happen in the next few months. We’re not 100% confident that society will be at peace this time next year. Hatred, as defined in the New Testament, is already rearing its ugly head and will likely only grow exponentially in the coming months.
If you’re reading this article, you’re probably a believer. First and foremost, we are not citizens of any country in this world. We have to be peaceful, beneficial citizens in whichever country we live, but we’re non-resident aliens regardless. We’re visiting for one purpose: to show the world how Jesus loves.
John defines hatred and love very clearly in I John 3. Hatred (from μισει, misei) is not always defined as “harboring extreme resentment toward others”. Sometimes we catch ourselves before using the word “hate” to describe how we feel about someone, replacing it with “strongly dislike”. That’s still hatred, at least the way John uses the word. It seems to mean, in the context of I John, something like “not helping someone with their physical needs because of how we feel about them”. It means showing beneficial kindness to the brothers and sisters we like to the neglect of those we don’t.
BDAG uses Deuteronomy 21.15-16 as an example of how this word could be understood. In that passage, a man has two wives. He likes one wife more than the other one, and he has sons with both wives. The oldest son happens to be from the wife he doesn’t like as much. When it’s time to divide his assets among his children, he can’t give the rights of the firstborn to the son of the wife he likes more. Does this mean he “hates” his other wife? No — it just means he doesn’t like her as much as the other one, and he’s tempted to treat his firstborn with less favor because of it.
The first part of I John 3 is all about not sinning and not hating our fellow believers. The second part is about practicing love for each other. The last part is about belonging to the truth and living in God. Sandwiched between these concepts is the definition of love and hatred:
We understand what love is when we realize that Christ gave his life for us. That means we must give our lives for other believers. Now, suppose a person has enough to live on and notices another believer in need. How can God’s love be in that person if he doesn’t bother to help the other believer? Dear children, we must show love through actions that are sincere, not through empty words.
We don’t have to feel “strong dislike” for a believer to be considered hateful. We just have to neglect them because we don’t like them. Here’s the problem with that: Everyone who hates another believer is a murderer, and you know that no murderer has eternal life (3.15).
We don’t know what the next few months will do to us. But we cannot mistreat or neglect a fellow believer because of how we feel about them. If we practice love, we have eternal life. If we practice apathy or neglect, we’ll have eternal death. What happens to us in this life is not important. We’re just waiting for Jesus to come back. If we want to leave this earth with him, we can’t let something temporal keep us from showing beneficial kindness to our fellow believers.
The Influence Of Elders In The Household (5:17-25)
Neal Pollard
Paul abruptly shifts from the potentially most disenfranchised members of the church to the very leaders of the church. No doubt, elders were vital to resolving the issue of caring for widows, and the connection is implied with Paul’s admonition, “Let the church…care for those who are truly widows” (16). In the ensuing nine verses, Paul addresses the power for elders to wield good or bad influence.
Elders who rule well (17-18). In three of the four places I have preached full-time (and in both of the churches where I worked part-time), the church had elders. A vast majority of those elders have proven to be righteous, godly, sacrificing men who love God and souls. Paul speaks of three facets of an elder’s work–ruling, preaching, and teaching. The divine expectation is that they would do their work responsibly, which includes not only decision-making but also sharing God’s Word. They will know it well enough to counsel and correct others, publicly and privately.
This passage teaches that elders deserve honor. Those who labor in preaching and teaching deserve double honor. What can this mean? George Knight says that “double honor” means in the sense of honorarium or compensation (NIGTC, 232). This is further proven by Paul’s quotation of Luke’s words, which, by the way, he calls “Scripture.” In Luke 10:7, Jesus says, “The laborer is worthy of his wages.” All who serve as elders are worthy of love and esteem (1 Th. 5:12-13). It is my experience that elders are never given due credit and appreciation. It is hard to adequately recognize the efforts made by godly overseers!
Elders who are accused of not ruling well (19). At times, there may be circumstances where an accusation is made against an elder regarding a sin problem. Paul acknowledges the possibility of such a scenario, then gives a biblical remedy. An elder should not be given less loving consideration than any other member who succumbs to sin. Reminiscent of Matthew 18:15-17, allegations of sin against an elder should be witnessed by two or three. That does not mean that the two or three saw the offense, but that they witness the interaction between accuser and accused. This protects both parties.
Elders who do not rule well (20-21). What happens when an elder admits to the charge brought against him? Can he continue in it without repentance? Notice that Paul is not addressing whether or not a penitent man can remain an elder, but whether an impenitent elder gets a pass because he is an elder. Paul’s inspired guidance is for the preacher to treat that elder who persists in sin without partiality, publicly rebuking so that the entire household of God will see that no one is above Christ’s law (21).
Preachers who help appoint sinful men as elders (22-25). It appears that Paul is imparting divine wisdom to help prevent the worst-case scenario presented in verses 20-21. My best understanding of these verses is that Paul is still dealing with men who would serve as elders. Timothy was not to be hasty or lead the church to hastily appoint a man an elder. Consider carefully those qualifications in chapter three. “Laying on of hands” appears here to mean leading in the appointment of an elder. Additionally, if aware of a man’s sin problem, do not join and compound that by appointing him an elder. Do you know he’s materialistic? Have you seen him repeatedly give in to his temper and sin in his anger? Have you heard of his shady business practices in the community? Don’t encourage his appointment to the eldership! “Keep yourself pure” (22).
Incidentally, one “proof text” of defenders of social drinking is verse 23. Class notes from a class on 1-2 Timothy and Titus, taught by Dr. Denny Petrillo, says it as well as I have ever seen it. Consider: “Timothy had been extra cautious to keep and maintain a reputation of purity even to the point of drinking bad water and aggravating his health problems. This verse cannot be used to justify social drinking. Paul is using “wine” in a medicinal purpose only. He is saying, “Take some medicine! Drink a ‘little’ wine.” He didn’t want anyone to misapply his words. The context is ‘Keep yourself pure.’ Timothy is so devoted to that principle that he was staying away from wine and hurting himself physically. If drinking was accepted in the ancient world, why was Timothy staying away from it? It’s not a verse that supports social drinking. It actually argues against it. Timothy saw a problem with a Christian drinking wine so he was staying away from it (and damaging his health in the process).”
In context, verse 24-25 still seem to be speaking of elders (no textual cue the subject has changed). The most reasonable explanation seems to be that some men who would be appointed to the eldership reveal the lack of aptitude to serve–due to sin problems–before they are appointed. Red flags are there. However, some times sin issues in a man’s life are not apparent until after he is appointed. The same is true of men’s good works. While a man must be qualified to serve, it has often been the case that the extent of a man’s godliness and good works becomes more apparent over time as he serves. His compassion, heart, wisdom, and loving correction exceed expectations. I will say that I have seen both scenarios play out. Unqualified men have been appointed despite glaring warning signs. Yet, harder to discern sin problems have become painfully obvious after a man is vested with the power and influence of church leadership. Even more often, I have seen men shine and do their greatest spiritual work after being appointed. Servant-hearted men grow even more in their service. Good Bible students become great Bible students. For the sake of God’s house, He wants His people to tread carefully and prayerfully in appointing and treating elders.
“For the grace of God has appeared that offers salvation to all people. It teaches us to say “No” to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age..” (Titus 2:11-12).
Paul records and reminds us of some profound truths in the second chapter of Titus. He says that the greatest gift ever given to mankind, salvation, was motivated by God’s grace. A grand and priceless gift was freely given from His perfect heart. The gift of Christ is then to motivate us in return to live contrary to our instincts. We willingly give up and give back to God because it’s a response to His love and grace.
While the English translations certainly capture the intended meaning of the text (Titus 2.11-12), there’s some weightier implications that can be found when we take a closer look at the word “No” or “deny” in verse twelve. The word (or: renounce, no, deny) means “to act entirely unlike himself” (STRONGS, G720).
In context we find that it’s our grace-given salvation that teaches us how to act entirely unlike ourselves. Why would someone renounce ungodliness and worldly passions of all kinds? What incentive does one have to live self-controlled, upright, and godly lives? The reason (love and grace) that God gave us His son (our salvation) is what should motivate us to love and live juxtaposed to the rest of the world. It is beautifully simple and elucidates the perfect God that we can happily serve.
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