After telling young Timothy that all men must lift up their holy hands without wrath and doubting and instructing that the women should keep silence with all subjection, he gives this striking insight in 1Tim. 3:2 A bishop then must be blameless . . . . This word blameless is an interesting Greek word. It is ANEPILEPTOS, and it has a special meaning. It literally means to not be able to take hold of or to lay hold upon. It has the general meaning of "irreproachable, not open to censure."
Therefore, the preacher should be irreproachable, keeping himself in a position where no one will be able to rightfully point a finger at the preacher and accuse him of some wrong that is apparent in his life. God's preachers are to live a notch above all others, not because they are any better, but they have been called to a higher standard of life. The idea of being "just like everyone else" sounds pious, but it is not biblical.
Paul delineates the clause "a bishop then must be blameless" by giving some particular items which should be present in the preacher's life: the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach, etc. These are the things that will keep a young preacher irreproachable.
Paul mentions in verse 6 that a preacher should not be a novice, acting as if he has just recently come to the faith. There must be steady growth in a preacher's life. There should never be a time when the preacher stops working or stops learning. He must be prayed up and powered up to continue the work of God, for if preachers do not lead the battle, where will the soldiers be who follow behind?
Blameless! That is a hard bill to fill. We are not blameless before God except in the sense of justification, since God has declared us to be just before him. But we are to be blameless before our peers, our followers, and before a Lord who watches day and night not only what we do but also the condition of our hearts.
People are watching the preacher. If anyone else does anything wrong, very few people may notice; but if the preacher does one little thing wrong, it seems that everyone knows. That is the calling the Lord has given us, so we must be sure to keep our lives above reproach. I have sadly in my 45 years of preaching seen too many young preachers neglect to protect their lives, and today they are not serving the Lord because of some tragedy of morals to which they succumbed. Our church members deserve more than this. When we let our morals down, we let God's people down.
Paul said it well in 1 Cor 9:27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
Tuesday, January 15, 2008
Monday, January 14, 2008
Instructions For A Young Preacher #5
Let us go back to 1 Timothy 1:18 and retrieve a command which Paul gives to young Timothy which is very important to every young preacher. He says to Timothy that he should . . . war a good warfare.
For Timothy, this instruction was based upon the good report of Timothy by the elders of the churches and upon his being taught the word of God from his youth up. These prophecies that went before upon Timothy were good words given in regard to this diligent and sincere young preacher.
With this good reputation, Timothy is to war a good warfare. Timothy was not to please or compromise or bend as do the liberal preachers; he was to war (Greek STRATIA). This word is used for a band of soldiers, strategically gathered together to attack a certain enemy, having been trained to do so, knowing the enemy well and ready to go head-to-head with the enemy.
Too many young preachers desire to have the office of pastor or to be called a preacher or use the word Reverend with their names. These egoistic preachers are not worth their salt when they are confronted with an enemy who has readied himself for the battle and who is eager to assault and to destroy the stalwarts of Christianity.
It is fine if people admire you for your calling of God to preach the word, but it is not all right to take that with a stretched ego. An ego may be plundered as quickly as a brick falls from the third story of a building. We must all, young and old alike, as preachers be able and willing to face the oppressor, and having done all, to stand (Eph. 6:13).
Young preachers, be diligent, be ready, prepare yourselves daily for the wars of the enemy. He will come as a friend, as an opportunity, as a peer, and in many other forms to trick you. Satan is ready to plunder the work of the Lord when possible, and we are not ignorant of his devices (2 Cor. 2:11).
In order to be ready for this battle, a young preacher must remember that his calling is for life, not for a number of years. He must remember that his commitment needs continual spiritual growth and much practice. He must remember that there is no quitting this job; it is for good.
Training may be received by your pastor and other good teachers of the word of God along with the examples of good pastors and dedicated Christians. A structured education is important, so attending a good Baptist college is a great way to get that structure.
A good warfare is one that is worth fighting. We must select our battles well and have a strategy to win them. We are fighting against the world, the flesh, and the devil; and they are not easy opponents to beat. But with God's help and our preparation, we can win, and we will win in the end.
For Timothy, this instruction was based upon the good report of Timothy by the elders of the churches and upon his being taught the word of God from his youth up. These prophecies that went before upon Timothy were good words given in regard to this diligent and sincere young preacher.
With this good reputation, Timothy is to war a good warfare. Timothy was not to please or compromise or bend as do the liberal preachers; he was to war (Greek STRATIA). This word is used for a band of soldiers, strategically gathered together to attack a certain enemy, having been trained to do so, knowing the enemy well and ready to go head-to-head with the enemy.
Too many young preachers desire to have the office of pastor or to be called a preacher or use the word Reverend with their names. These egoistic preachers are not worth their salt when they are confronted with an enemy who has readied himself for the battle and who is eager to assault and to destroy the stalwarts of Christianity.
It is fine if people admire you for your calling of God to preach the word, but it is not all right to take that with a stretched ego. An ego may be plundered as quickly as a brick falls from the third story of a building. We must all, young and old alike, as preachers be able and willing to face the oppressor, and having done all, to stand (Eph. 6:13).
Young preachers, be diligent, be ready, prepare yourselves daily for the wars of the enemy. He will come as a friend, as an opportunity, as a peer, and in many other forms to trick you. Satan is ready to plunder the work of the Lord when possible, and we are not ignorant of his devices (2 Cor. 2:11).
In order to be ready for this battle, a young preacher must remember that his calling is for life, not for a number of years. He must remember that his commitment needs continual spiritual growth and much practice. He must remember that there is no quitting this job; it is for good.
Training may be received by your pastor and other good teachers of the word of God along with the examples of good pastors and dedicated Christians. A structured education is important, so attending a good Baptist college is a great way to get that structure.
A good warfare is one that is worth fighting. We must select our battles well and have a strategy to win them. We are fighting against the world, the flesh, and the devil; and they are not easy opponents to beat. But with God's help and our preparation, we can win, and we will win in the end.
Saturday, January 12, 2008
Instructions For A Young Preacher #4
The fourth item of instruction given to Timothy by Paul the apostle is found in 1 Tim. 2:1 . . . That, first of all, supplications, prayers, inercessions, and giving of thanks, be made for all men. This is a very large order to fill. One of the greatest privileges of a preacher is to stand in the gap between a lost sinner, a broken hearted friend, or a member of a church and God. It is an awesome responsibility, but it is a great privilege, also.
A supplication is a need, actually and basically the Greek word means to be tied up or bound. So, we are bound to our own weaknesses, and we cry out to God for liberty from that bondage as we beg God to release from worldly bondage those who are lost, those who are in need, those who have lost loved ones. For these we are to have supplications to God.
It goes without saying that preachers should pray. Without prayer a preacher would have no power at all with the use of scripture, with witnessing, with caring for others. Prayer is not only our link of communication with God, but it is also our link to communication with other men. Our love is shown by our prayers for others. Our churches are stronger with prayer. The pulpit is more powerful through prayer. God is nearer through prayer. Prayer is a guard against sin and an incentive to go forward in God's work.
Intercessions are the finishing of our prayers. The basic Greek word means "to hit the mark, to come to a person without invitation." Prayer is our begging or pleading with God due to our own need and helplessness; intercession is actually reaching God with that prayer so that it will be answered. Many concessions should be made before intercessions can be made. We must deal with our own sins, grow in grace and knowledge, and desire God's will in our lives.
Once the preacher has approached God through prayer and interceded for others, he must give God thanks. This implies that our thanks is given before we see the answer to our prayers; because what God is going to do we must believe is his will, and we must trust him to do the best thing. Let us thank him beforehand for all of his providences.
These supplications, prayers, intercessions and givings of thanks are to be done for all men. We cannot be racially discriminate, gender discriminate, or socially discriminate. We must pray for all people. Do not hold back prayers for some while begging God's blessings upon others. There is no difference between the Jew and the Greek; there is no difference between the races in the presence of God; there is no difference in whether a person is of the so-called "clergy" and "laity." All men need prayer, and it is the duty of every God-called preacher to pray in that way.
A supplication is a need, actually and basically the Greek word means to be tied up or bound. So, we are bound to our own weaknesses, and we cry out to God for liberty from that bondage as we beg God to release from worldly bondage those who are lost, those who are in need, those who have lost loved ones. For these we are to have supplications to God.
It goes without saying that preachers should pray. Without prayer a preacher would have no power at all with the use of scripture, with witnessing, with caring for others. Prayer is not only our link of communication with God, but it is also our link to communication with other men. Our love is shown by our prayers for others. Our churches are stronger with prayer. The pulpit is more powerful through prayer. God is nearer through prayer. Prayer is a guard against sin and an incentive to go forward in God's work.
Intercessions are the finishing of our prayers. The basic Greek word means "to hit the mark, to come to a person without invitation." Prayer is our begging or pleading with God due to our own need and helplessness; intercession is actually reaching God with that prayer so that it will be answered. Many concessions should be made before intercessions can be made. We must deal with our own sins, grow in grace and knowledge, and desire God's will in our lives.
Once the preacher has approached God through prayer and interceded for others, he must give God thanks. This implies that our thanks is given before we see the answer to our prayers; because what God is going to do we must believe is his will, and we must trust him to do the best thing. Let us thank him beforehand for all of his providences.
These supplications, prayers, intercessions and givings of thanks are to be done for all men. We cannot be racially discriminate, gender discriminate, or socially discriminate. We must pray for all people. Do not hold back prayers for some while begging God's blessings upon others. There is no difference between the Jew and the Greek; there is no difference between the races in the presence of God; there is no difference in whether a person is of the so-called "clergy" and "laity." All men need prayer, and it is the duty of every God-called preacher to pray in that way.
Friday, January 11, 2008
Instructions For A Young Preacher #3
The third instruction that Paul gives to young Timothy is holding
faith, and a good conscience . . . . (1 Tim. 1:19). The word
“holding” is the simple word “to have” in the Greek. In other words,
Paul is telling Timothy to always “have faith,” to be aware that he has
faith, to be conscious that his faith is always with him and that his
faith will persevere.
Of this perseverance Timothy was well aware, for in 2 Tim. 1:12
Paul tells him, For the which cause I also suffer these things:
nevertheless I am not ashamed: for I know whom I have believed, and
am persuaded that he is able to keep that which I have committed
unto him against that day. This was Paul’s teaching, that faith is
eternal; that is, true faith is eternal. Timothy never had to worry
about losing his faith, and he knew that his faith would persevere; so
all he needed to do is to be conscious of that faith and to use that faith
to serve Jesus Christ.
The Greek word translated conscience is SUNEIDESIS, and it
literally means “to see together.” In other words, you must see with
your literal and physical eyes in order to live and work in this life, but
you must also see with your spiritual eye in order to live properly for
the Lord.
This some have put away, seeing only with the physical eye, so
they have shipwrecked their faith in Christ by seeing everything
through physical eyes rather than both physical and spiritual eyes.
Many today, it seems, have put away their spiritual eyes; they do
not see from God’s vantage point. They do not read the scriptures, so
they do not see what God sees. With their minds and eyes on the
world, their judgments are shipwrecked or marred by their spiritual
blindness. Even believers do this, so we must be very careful how we
perceive God’s word and his work.
Is your faith shipwrecked? Spend some time getting the eyes of
your mind and the eyes of God’s mind together. This takes prayer,
study and meditation of God’s word. May he bless you thus!
By Pastor Ronnie Wolfe -- January 11, 2008
The third instruction that Paul gives to young Timothy is holding
faith, and a good conscience . . . . (1 Tim. 1:19). The word
“holding” is the simple word “to have” in the Greek. In other words,
Paul is telling Timothy to always “have faith,” to be aware that he has
faith, to be conscious that his faith is always with him and that his
faith will persevere.
Of this perseverance Timothy was well aware, for in 2 Tim. 1:12
Paul tells him, For the which cause I also suffer these things:
nevertheless I am not ashamed: for I know whom I have believed, and
am persuaded that he is able to keep that which I have committed
unto him against that day. This was Paul’s teaching, that faith is
eternal; that is, true faith is eternal. Timothy never had to worry
about losing his faith, and he knew that his faith would persevere; so
all he needed to do is to be conscious of that faith and to use that faith
to serve Jesus Christ.
The Greek word translated conscience is SUNEIDESIS, and it
literally means “to see together.” In other words, you must see with
your literal and physical eyes in order to live and work in this life, but
you must also see with your spiritual eye in order to live properly for
the Lord.
This some have put away, seeing only with the physical eye, so
they have shipwrecked their faith in Christ by seeing everything
through physical eyes rather than both physical and spiritual eyes.
Many today, it seems, have put away their spiritual eyes; they do
not see from God’s vantage point. They do not read the scriptures, so
they do not see what God sees. With their minds and eyes on the
world, their judgments are shipwrecked or marred by their spiritual
blindness. Even believers do this, so we must be very careful how we
perceive God’s word and his work.
Is your faith shipwrecked? Spend some time getting the eyes of
your mind and the eyes of God’s mind together. This takes prayer,
study and meditation of God’s word. May he bless you thus!
Thursday, January 10, 2008
Instruction For A Young Precher #2
These are instructions that the Apostle Paul gave to the
young preacher, Timothy, in his two books to him.
The second of Paul's instructions to the young preacher, Timothy, is found in 1 Timothy 1:4, which says, Neither give heed to fables and endless genealogies. These are called "Old wives' fables" in 1 Tim. 4:7 and "Jewish fables" in Titus 1:14. This includes anything that was not true, not agreeable to the inspired word of God. We seem to have an abundance of those fables in our own day and time. Paul tells Timothy in his second letter in Chapter 4 and verse 4 that . . . they shall turn away [their] ears from the truth, and shall be turned unto fables. Peter admitted that he did not use cunningly devised fables when he made known unto his readers the power and coming of the Lord Jesus Christ (2 Peter 1:16).
These endless genealogies were kept by the Jews, especially after they came back from the 70-year captivity. They tried to identify from which tribe they sprang, and this became very important to the Jews. Those from one tribe had more privilege than those from a different tribe, so each Jew kept as good record as possible of his genealogy. This became a fable, also, in a sense, because some Jews would try to prove they were from a tribe with more distinction than the one from which they actually came.
These endless genealogies and fables engendered many questions rather than godly edifying. The fables and genealogies edified the flesh but not God. God is edified through faith, not through the flesh. Godly edifying is in faith, and faith is that channel through which God brings his sheep to the fold and keeps them with his own Spirit.
But the believers are to have charity out of a pure heart (verse 5). Charity is love, and love is at the root of all true obedience to God. Three things that believers have, which those under Jewish law do not have:
(1) A Pure Heart -- This heart is no longer a heart of stone but a heart of flesh, which God has transformed to make it usable and tender.
(2) A Good Conscience -- Those who cheated to try to be in a better Jewish tribe did not have a good conscience; and those who trusted fables did not have a good conscience, because they were skeptical of those fables. Some even knew that they were fables and not truth.
(3) A Faith Unfeigned -- This is a faith that is transparent and true, not a faith that is put on or practiced with deceit. True and pure faith is genuine in the eyes of God and will answer to a good conscience and a pure heart.
So, young preachers (as well as all believers) must be careful not to give heed (Greek PROSECHO, meaning "to turn the mind to) these fables and genealogies. It does not matter what our linage is; it matters what is the object of our faith. Preachers must preach Christ, not genealogies, not denominationalism, not personal significance. God does not look on the outward man but on the heart. He must see a pure heart that has been changed by the power of the Holy Spirit and brought under subjection to the will of God.
Wednesday, January 9, 2008
Instructions For A Young Preacher #1
The books of First and Second Timothy are written so that Paul the apostle might instruct the young preacher, Timothy, in the things that he should abide as a young preacher and throughout his ministry.
The first of these instructions is found in 1 Tim. 1:3, which says to Timothy, . . . that thou might charge some that they teach no other doctrine. Timothy's job as a young preacher was to charge others to teach no other doctrine except that which was taught by Paul himself.
Why should Timothy teach only the doctrine that Paul taught? It is because Paul is an apostle of Jesus Christ by the commandment of God our Savior (verse 1). Being an apostle "out of due season," Paul had to continually vindicate his apostleship. As he did that, he was faithful to his cause as an apostle. He died in Christ so that he might live in Christ.
Timothy was to learn the same lesson that Paul learned: that Christ is all that is important. The world must pass away, but Christ must be taught. Man's wisdom is temporary and insufficient, but God's wisdom is powerful and sufficient for every purpose of reason.
All scripture is given by inspiration of God (2 Tim. 3:16), and all scripture is in unity in relation to the doctrines that it teaches. The writings of Paul which the Holy Spirit gave to him are all consistent in their teachings; and Timothy, being taught the scriptures from his youth, knew that Paul's doctrine was consistent with every scripture that Timothy knew.
Today many people are wanting us to listen to new revelations from God, but the only true revelation from God in written form is his completed and perfect word, the 66 books of the Bible.
In order to charge others, Timothy needed to study the word of God so that he could handle it appropriately (2 Tim. 2:15).
May we also study the scriptures so that we may instruct others to teach no other doctrine than that which is written in the scriptures.
The first of these instructions is found in 1 Tim. 1:3, which says to Timothy, . . . that thou might charge some that they teach no other doctrine. Timothy's job as a young preacher was to charge others to teach no other doctrine except that which was taught by Paul himself.
Why should Timothy teach only the doctrine that Paul taught? It is because Paul is an apostle of Jesus Christ by the commandment of God our Savior (verse 1). Being an apostle "out of due season," Paul had to continually vindicate his apostleship. As he did that, he was faithful to his cause as an apostle. He died in Christ so that he might live in Christ.
Ga 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
Timothy was to learn the same lesson that Paul learned: that Christ is all that is important. The world must pass away, but Christ must be taught. Man's wisdom is temporary and insufficient, but God's wisdom is powerful and sufficient for every purpose of reason.
All scripture is given by inspiration of God (2 Tim. 3:16), and all scripture is in unity in relation to the doctrines that it teaches. The writings of Paul which the Holy Spirit gave to him are all consistent in their teachings; and Timothy, being taught the scriptures from his youth, knew that Paul's doctrine was consistent with every scripture that Timothy knew.
Today many people are wanting us to listen to new revelations from God, but the only true revelation from God in written form is his completed and perfect word, the 66 books of the Bible.
In order to charge others, Timothy needed to study the word of God so that he could handle it appropriately (2 Tim. 2:15).
May we also study the scriptures so that we may instruct others to teach no other doctrine than that which is written in the scriptures.
Tuesday, January 8, 2008
Apostasy
The Greek word APOSTASIA is used only twice in the New Testament. One is in Acts 21:21 where many are accusing the apostle Paul of "turning away" many from the teachings of Moses. The second is the turning away from "the faith" in 2 Thess. 2:3.
So there are two apostasies mentioned in the N. T. These will be delineated later. But first, let us take a look at the basic meaning of the word apostasy.
The word APOSTASIA in the Greek is feminine, but it comes from the neuter word APOSTASION, meaning "divorcement." The primary root word is APHISTEIMI, and it means basically "faithless." The connotation of the word is a turning from the right path, a perverting of the right way.
In opposition to apostasy are other scriptures which refer to a staying with the faith or protecting "the faith." In 2 Tim. 4:7 we read Paul's comment, ". . . I have kept the faith." The word for "kept" here in the Greek means "to stand a watch, to guard." Paul was responsible for and faithful to guard, not faith, but "the faith:" that body of divinity or doctrine that God has set down in his word.
In Acts 6:7 we read of priests' being "obedient to the faith." Notice this is not faith but "the faith." This word obedient in the Greek means to "hearken to a command." In other words, these priests were converted to the doctrines of Christ, and they obeyed Christ's commands and were faithful to that position.
Remember that in Acts 13:8 Elymas endeavored to "turn away" a deputy from "the faith." This Greek word is DIASTREPHO and means "to pervert, or to turn away from the right path" (Strong). Literally this word means "through turning."
The two apostasies are: (1) the turning away from the teachings of Moses, which Paul was accused of doing. Whether he actually did this or not may be debatable, but the word is nonetheless used in this situation, and (2) the apostasy of turning from "the faith" as we see happening even before the Bible is closed.
Next time the specifics of what this apostasy is will be considered.
So there are two apostasies mentioned in the N. T. These will be delineated later. But first, let us take a look at the basic meaning of the word apostasy.
The word APOSTASIA in the Greek is feminine, but it comes from the neuter word APOSTASION, meaning "divorcement." The primary root word is APHISTEIMI, and it means basically "faithless." The connotation of the word is a turning from the right path, a perverting of the right way.
In opposition to apostasy are other scriptures which refer to a staying with the faith or protecting "the faith." In 2 Tim. 4:7 we read Paul's comment, ". . . I have kept the faith." The word for "kept" here in the Greek means "to stand a watch, to guard." Paul was responsible for and faithful to guard, not faith, but "the faith:" that body of divinity or doctrine that God has set down in his word.
In Acts 6:7 we read of priests' being "obedient to the faith." Notice this is not faith but "the faith." This word obedient in the Greek means to "hearken to a command." In other words, these priests were converted to the doctrines of Christ, and they obeyed Christ's commands and were faithful to that position.
Remember that in Acts 13:8 Elymas endeavored to "turn away" a deputy from "the faith." This Greek word is DIASTREPHO and means "to pervert, or to turn away from the right path" (Strong). Literally this word means "through turning."
The two apostasies are: (1) the turning away from the teachings of Moses, which Paul was accused of doing. Whether he actually did this or not may be debatable, but the word is nonetheless used in this situation, and (2) the apostasy of turning from "the faith" as we see happening even before the Bible is closed.
Next time the specifics of what this apostasy is will be considered.
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