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Product Details
| ISBN-13: | 9781426709906 |
|---|---|
| Publisher: | Abingdon Press |
| Publication date: | 05/01/2012 |
| Series: | Immersion Bible Studies Series |
| Pages: | 96 |
| Product dimensions: | 5.50(w) x 8.30(h) x 0.40(d) |
About the Author
Read an Excerpt
Immersion Bible Studies: 1 & 2 Timothy, Titus, Philemon
By James Earl Massey, Jack A. Keller Jr.
Abingdon Press
Copyright © 2012 Abingdon PressAll rights reserved.
ISBN: 978-1-4267-0990-6
CHAPTER 1
On Being Responsible
1 Timothy 1:1–3:16
Claim Your Story
What chores were assigned to you while you were growing up? What memories come to mind? In addition to being assigned some task, you were probably admonished to be timely—and agreeable—in handling that task. In youthful rebellion most of us sometimes chafed at handling some duties, but later in life we look back on it all with appreciation for the lessons early labor taught us, grateful for the trust and approval we received from managing things properly.
Our parents or guardians wisely introduced us to responsibility; they guided us in what was to be done, teaching us how to be responsible. Handling those chores helped us become responsible adults.
As I read through memoirs and biographies, I am always alert for storied information about how persons learned to be responsible, which helps me better understand what followed as a result. We all appreciate stories about successful persons, and much of that appreciation has to do with how their stories underscore the importance of being committed, honoring trust, being responsible.
John Hope Franklin, the noted historian, has told in print about how his parents instilled self-reliance and a sense of responsibility in him and his sisters when they were growing up in Rentiesville, Oklahoma. "[We] had duties," Franklin stated. "I had to clean the lamp, chimneys, and fill them with kerosene. We had no electricity. And my sister and I had to get in the wood. The wood was chopped, but it was outside. We had to bring the wood in the house.... That's the way kids were raised in those days. You obeyed. Something to do, you did it. We had a real sense of hard work and industry instilled in us."
The first letter of Paul to Timothy was written to encourage the young church leader to maintain a responsible ministry and to train others for responsible living and labors. The letter treats the themes of trustworthiness, attentiveness to doctrine, godliness, and devotion to duty.
Enter the Bible Story
Concerning Timothy the Man
Timothy, to whom the letter is addressed, worked very closely with Paul. His name is linked with Paul's in many of the apostle's letters to churches (2 Corinthians 1:1; Philippians 1:1; Colossians 1:1; 1 Thessalonians 1:1; 2 Thessalonians 1:1), and his activities are referred to in many of those letters as well. Paul lauded Timothy in the Letter to the Philippians as "like-minded" (2:20, NKJV) with him and trustworthy, and reported proudly that "as a son with a father" Timothy had served with him in ministry (2:22, NKJV). At the time this first letter was sent to Timothy, he was on a mission in Ephesus, handling an assignment entrusted to him by the apostle, who had mentored him for ministry.
Acts 16:1-3 gives us a brief biographical sketch of Timothy. He was a native of Lystra (in Galatia) and the son of a mixed marriage; his mother was Jewish and his father was Greek. During Paul's first ministry in Lystra (see Acts 14:620), mother and son were converted; when Paul returned there about two years later he was so impressed by reports about their development in faith and their standing within the Christian fellowship that he invited Timothy to accompany him in ministry (Acts 16:3). Having been reared by his mother as a Jew, Timothy had been taught the Scriptures (see 2 Timothy 3:14-15). Paul recognized Timothy's spiritual growth and giftedness and helped the young man learn and appreciate the duties and disciplines of ministry as they worked in tandem: Paul leading, Timothy assisting. Timothy served with Paul in Thessalonica (1 Thessalonians 3:5), Corinth (1 Corinthians 4:17), Philippi, Troas, and Miletus, as well as during Paul's lengthy and dramatic preaching and teaching stay in Ephesus. Working with Paul, and learning from him, Timothy developed leadership skills and faithfully managed assignments whenever and wherever the apostle deemed it fitting. Thus those affectionate words of greeting as the first letter opens: "To Timothy, my true child in the faith" (1 Timothy 1:2).
Timothy's Task Restated
Timothy was instructed to be intentional and decisive in teaching the believers under his charge. Perhaps prone to be modest in manner, Timothy was encouraged to review his task and manage it seriously and courageously like a soldier engaged in warfare with "these instructions ... if you follow them, you can wage a good war" (1:18).
First of all, Timothy is to combat wrong teaching and false teachers, teachings and teachers that deal more with ethnic lore and esoteric subjects—which stir controversy—rather than with truths that promote godliness. "The goal of instruction is love from a pure heart, a good conscience, and a sincere faith," Paul states (1:5). Important to this end, then, is "sound teaching" (1:11), namely, doctrine based on the gospel.
Some of the people had also been distracted from the truths of the gospel through inept teachings regarding "the Law" (see 1:6-8). From the very first decade of the church's life, questions were raised regarding the role of the Mosaic law in Christian life. Both those of Hebrew background and those from the Gentile world had an interest in the answer, but few leaders were sufficiently informed to settle the debate. Paul knew that some would-be teachers in the church were teaching the law "without understanding either what they are saying or what they are talking about with such confidence" (1:7). Unlike Paul, they did not have a right view regarding the law; they could not properly distinguish between its ceremonial strictures and its moral principles, they did not know what had been abolished through the sacrificial death of Jesus and what remains as moral demand, what was preparatory and what continues as permanent. Paul does not dwell on the matter, however; he simply states that law, divine or otherwise, "is good if used appropriately" (1:8).
Paul's Testimonial Thanksgiving
Paul's critique of inept teachers of the law, and the vice-list of sins committed by those who live contrary to divine law (see 1:9-10), perhaps triggered memories about his earlier zeal for the law and how that zeal had caused him to misjudge Jesus and persecute him and his followers in the name of the law. If his rather long testimonial thanksgiving in 1 Timothy 1:12-17 to Christ Jesus for saving and entrusting him to preach the gospel is understood in this light, then it will not seem out of place in this section where he has treated "wrong teaching." The fact that he had earlier been dead wrong in his zealous war against Christians must surely have been on his mind as he thought about how the law has been mishandled. He must have realized, as well, that his testimony could hearten Timothy, because it would help the young leader better appreciate being trusted with the gospel.
In Paul's testimonial thanksgiving about what issued from Christ to grant Paul his new life and calling, four words stand out boldly: mercy, favor, faithfulness, and love (1:13-14). Remembering how with blasphemy he had spoken slanderously against Jesus, how with unbridled zeal he had arrested followers of Jesus, and how he was "in full agreement" with the murder of Stephen (see Acts 8:1), Paul knew his past was not only sordid but sinful. Although his past made him consider himself as "the biggest sinner of all," Paul knew that the mercy, grace, faith, and love he had experienced in submitting himself to Christ left all that past behind. Paul was a changed person, with a new life, a new status, a new record, a new role. The testimonial thanksgiving that appears here in this letter is from a grace-claimed man whose heart knew at deep levels that God's grace is efficient, sufficient, and abundant. And he was determined to be responsible in spreading the word about that grace. "This saying is reliable and deserves full acceptance: 'Christ Jesus came into the world to save sinners'" (1 Timothy 1:15). That was and remains the central message of the Christian faith, and every believer's change of life validates its truthfulness. Small wonder, then, that Paul, grace-influenced, broke into praise as he closed out his testimony, exulting: "Now to the king of the ages, to the immortal, invisible, and only God, may honor and glory be given to him forever and always! Amen" (1:17).
Congregational Prayer
In addition to establishing central doctrine, Timothy is instructed to establish a meaningful prayer tradition (2:1-8). In stating "First of all," as he begins this section of the letter, Paul wants it understood that the subject about to be mentioned is one of several he will treat, but also that it is of primary importance. That first subject is congregational prayer.
Paul encourages different kinds of prayers in the congregation. He mentions "requests," because the church should make entreaties to God for divine help. He mentions "prayers," probably as an inclusive term for group devotions and customary invocations. He mentions "petitions," the meaning of which is readily clear. Next, Paul mentions "thanksgivings," grateful praise to God for God's sensed presence, answered entreaties, and merciful deeds.
But Paul went further: he urged that congregational prayers should be offered for more than the assembled members, that prayer should be made on behalf of "all people" (2:1). Prayer is personal, yes; and particular, yes; but it is not to be parochial or partial.
Paul then mentions the need to pray for civic leaders. There is more here than a healthy respect for a government system; there is also voiced here a basic understanding that a peaceful public order is important for human safety, for promotion of the general welfare of all, and, in that particular setting, for having a "quiet and peaceful life in complete godliness and dignity" (2:2). Paul recognizes that "this is good" (2:3, KJV and NIV) and pleases God, who wants everyone to hear and accept the gospel.
Paul's instructions about congregational prayer for public order are sometimes neglected in the church, due perhaps to a preoccupation on our part with individual needs. But the neglect is also due to a widespread misunderstanding of how important prayer can be in influencing the direction of civic decisions. Prayer is part of a Christian's response to life and a necessary means for communion with God. Given what Paul has advised here about the practice of prayer within the congregational meeting, we should understand congregational prayers as part of our Christian work in the world, as a way to effect change in the world. Please note that prayer is only part of our work, but perhaps it grants the most creative edge to our work in the world. While there are all-too-many times when we believers seem thwarted where public influence is concerned, times when we are made to know that a biblical vision for the human order will not be allowed, yet believers must stay open in faith and prayer, planning what to do while waiting, and watching for openings to press the case for our Lord. As a Christian response to life, prayer is a creative and influencing deed. In any and every event, prayer is strategic, even if it only seems to shape us to confront an erring social order.
The goal of a safe and progressive public order should remain a concern in the prayers of a church. If a church is so busy with other interests that the public good is neglected, then an ill-advised religious focus will have sidetracked the group, blinding its members to the fact that to separate the faith from common life in the world is to work against God "who wants all people to be saved and to come to a knowledge of the truth" (2:4).
In stating the case as he did, that God "wants all people to be saved," Paul was not making a case for universalism; he was only stating that the gospel is of universal scope, that salvation is intended for all who will respond to what God offers openly in Christ. "There is one God and one mediator between God and humanity, the human Christ Jesus, who gave himself as a payment to set all people free" (2:5-6a).
Paul cautioned that prayer, whatever its category—request, petition, or thanksgiving—is valid only when the praying person's attitudes and actions do not block fellowship. There must be no "anger or argument" separating that person from others. Christians are not to use prayer as a factional weapon, praying at one another instead of to God or praying for a narrow party line instead of for God's will for the whole church.
Personal Attire and Decorum During Worship
Paul advised that, when the church gathered, its members should not dress ostentatiously or engage in gender competitiveness. No gender struggles in the home between a wife and husband were to be allowed to affect the peaceful purpose of the group. Paul's strictures addressed to the women (wives?) and his explicitly stated preference for male leadership within the gathering—"I don't allow a wife to teach or to control her husband. Instead, she should be a quiet listener" (2:12)—might be best understood as part of his concern about the deleterious effects on gender relations caused by the worship of the goddess Diana, a prevalent fertility cult in Ephesus. Luke's report in Acts 19:23-41 about Paul's earlier encounter with devotees of that entrenched religious cult sheds some light on this matter.
Although Paul's exact words tend to shock us initially as apparently patriarchal bias, his ruling here should be understood as addressed to a specific context and not as an absolute rule to be universally observed. Passages in Paul's other letters appear to grant women both dignity and freedom in the life and work of the church. One such obvious passage is Galatians 3:28. Another is 1 Corinthians 11:5, where both prayer and prophesying by a woman would be activities where speech on her part would be public. The problem of Paul's wording continues to be debated, but one thing is clear: his "I don't allow..." at 1 Timothy 2:12, seems distinctly individual in tone, not something that is divinely sanctioned as an absolute principle to be universally applied.
Congregational Governance
Paul moves next to the subject of congregational governance (3:1-16). Drawing on a second "reliable saying" within the church, Paul affirms the importance of supervision in the congregation's life and applauds personal ambition to serve in that role: "If anyone has a goal to be a supervisor in the church, they want a good thing" (3:1, emphasis added). In reading the term "supervisor" ("bishop," NKJV, NRSV; "overseer," NIV), our thinking is initially influenced by our knowledge about the later development of hierarchical ecclesiastical orders in the church. But there is nothing hierarchical in the collegial structure Paul describes here for the church (or cluster of house-congregations) Timothy was sent to help. Paul had in view the practical need for a chief leader among the believers, such as existed in Jewish synagogues, and he went on to list the personal qualities needed by anyone eager to fill and manage that role. As stated in 1 Timothy 3:2-7, the person who would be appointed as "supervisor" must be disciplined, faithfully married, well-behaved, sober-minded, dignified, hospitable, gifted to teach, not given to drink, not greedy for gain, and must possess good management skills for handling household matters and family relations. Furthermore, that person should have a good name in the wider community.
The "supervisor" would need to be aided by other persons qualified to serve as needed. Paul designates such aides as "servants" (3:8, 10, 12-13, CEB; "deacons," NKJV, NRSV). The personal qualities he lists for such "servants" are similar to those required for the congregation's "supervisor." The "supervisor" and "servants" were charged with helping the congregation handle its responsible work in the world.
As Paul thought further about the church, its members, and its origin and strategic mission as "the church of the living God and the backbone and support of the truth" (3:15), he reflected anew about the greatness of the Christ whose life forms the center of that truth. Paul quotes a celebrative hymn as he marvels to Timothy in 3:16 about the Christ they serve. "He was revealed as a human"—he had a real life like ours. He was "declared righteous by the Spirit"—meaning God vindicated him by raising him from death after he was crucified. He was "seen by angels"—seriously observed and studied by them as he went about his saving mission. He was "preached throughout the nations" and "believed in around the world"—rightly so, because of his universal and eternal importance. And he was "taken up in glory"—from whence he shall return to consummate history and gather the full fruit from his sacrificial and saving deed.
Live the Story
Yes! "Without question, the mystery of godliness is great" (3:16a). All who comprise the church are responsible to be active "managers of God's secrets" (1 Corinthians 4:1), and it is required of managers that they prove themselves responsible and faithful. Having ascended, and presently seated at God's right hand, Jesus will have the last word about all things. Meanwhile, we who look to him as Savior and obey him as Lord must continue to live responsibly.
(Continues...)
Excerpted from Immersion Bible Studies: 1 & 2 Timothy, Titus, Philemon by James Earl Massey, Jack A. Keller Jr.. Copyright © 2012 Abingdon Press. Excerpted by permission of Abingdon Press.
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Table of Contents
Contents
Immersion Bible Studies,1. On Being Responsible,
2. Maintaining Community Order,
3. We Do Not Walk Alone,
4. The Comfort and Counsel That Sustain Us,
5. Living Faithfully in a Hostile Environment,
6. Using Influence Unselfishly,
Leader Guide,