August 22, 2014 Philemon

Philemon

Originally posted October 8, 2008

General Comment: Philemon is the shortest of Paul's letters. Written in Ephesus ca. 56 CE, the letter is unique on several levels.  It is not written to a church but to a person, Philemon. He is the leader of a house church or group of house churches in western Asia Minor within easy traveling distance from Ephesus where Paul was imprisoned. The occasion of the letter is not related to issues of division within the communities or external threats of false teaching. It is a personal letter from Paul to his friend Philemon who owns a slave, Onesimus, who has fled to Ephesus and placed himself under Paul's charge. The letter is one of intercession to bring about reconciliation between slave and master. It is, of course, much more. The letter addresses the issue of slavery within the Christian community. It also demonstrates Paul's authority and the deft subtleness of its use to get his way.

Philemon 1-3 Salutation

Paul has been imprisoned three times: in Ephesus, Caesarea and Rome. Even though he is in confinement, he is not a prisoner of any government or hostile power; he is the prisoner of Christ. What he does derives from the divine "must" of his missionary work among the Gentiles. He can do no other than preach the Gospel regardless of the cost. This was the same compulsion that drove Jesus into the wilderness to listen to God's "still small voice" and commit himself to its direction.

Paul mentions Timothy, one of his most frequently mentioned co-workers. We are not meant to understand that he, too, is in confinement. Paul was imprisoned because he was considered the ring leader or encourager of those charged with disrupting the peace in Ephesus. As such he would have been confined - the authorities thought, to deprive others of his leadership, the same reason the Roman Prefect, Pilate, crucified Jesus. Get rid of the leader and the rabble-rousers will scatter like so many frightened vermin.

Philemon is both a "beloved friend and co-worker." He is one who shares his faith with other Gentiles and apparently has been successful, possibly aided by his social status. Paul addresses him, Apphia (possibly his wife), Archippus, another of Paul's team of itinerant evangelists and the church that is in Philemon's house. The word for church (ecclesia) will not refer to a building for several centuries. Here it takes its' usual meaning as "the assembly in your house." There was also a more abstract understanding that the church was the collection of assemblies in a given area, e.g. the Church at Jerusalem or Corinth, where a larger number of assemblies constituted the whole. This concept is demonstrated by denominational names - "The United Methodist Church."

 Philemon 4-7 Philemon's Love and Faith

There is a strong friendship between Paul and Philemon reflected in his thankfulness for Philemon's faith "toward" Christ and exceptional pastoring of "all the saints" under his care. We note the uncommon word used to describe Philemon's faith as "toward" or "with" Christ. The use of "for Christ" does not do justice to Paul's thought. This is the same relational word John uses in his prologue, "and the Word was with (toward) God" (Jhn. 1:1b). It also relates to another of John's words, "abide" as in "abiding in" describing the mystical relationship between Christ and God as well as that of believer and Christ. Paul means to portray the intimacy of Philemon's faith relationship with Christ. It is because of this relationship that Paul can address the issue of Onesimus' return to Philemon as other than a slave/master property negotiation.

Paul commends Philemon on the sharing of his faith with others at the same time as he prays for its effectiveness for good on behalf of Christ. He acknowledges what Philemon has already done for him by way of received joy and encouragement, - perhaps his support while in prison. He is particularly thankful for all Philemon has done on behalf of the believers under his stewardship.

Philemon 8-22 Paul's Plea for Onesimus

If we were prone to cynicism we might think the previous verses were the "buttering up" phase before the main issue is addressed. Paul appears to be ingratiating himself to Philemon, being complimentary before asking for a major concession from him on the question of Onesimus' status. However, the approach which follows will show otherwise. Paul's preface is his setting of the basis for discussion: it will be set within the perspective of Philemon's faith relationship with/toward Christ.

Of course Paul could use his authority and command Philemon to "do [his] duty" but he knows the shortcoming of issuing orders ex cathedra. He would rather make his appeal on the basis of their shared love for one another and for Christ - Christ being the common ground upon which both of them stand. He makes his plea as an old man, now as a "prisoner of Christ Jesus" (Philemon may find it difficult to refuse such a plea). Paul's appeal is for his "child, Onesimus." Onesimus has fled to seek refuge with Paul and has been converted to Christianity. Paul has become his spiritual father and now pleads for his son. We have no idea what Onesimus has done, if anything, or why he fled Philemon's control. There is some hint in Paul's play on words: "Formerly he was useless to you, but now he is useful both to you and to me." The Greek word for useful is Onesimus. Onesimus was useless to Philemon - either because he was a lazy slave or because he had fled to seek freedom. But now Paul will send him back to Philemon as a Christian slave who will be "indeed useful."

At this point Paul has to be concerned about how Philemon will receive his wayward slave. As a master he could punish him severely and sell him to someone else. Paul is cautious about that possibility and he makes it clear how dear Onesimus is to his heart. He wanted Onesimus to stay with him to be of service in Philemon's place and he could have forced such a situation but he would rather Philemon voluntarily allow him to stay. It seems to be a no-win situation for Philemon. If he refuses, he has dishonored an old man - a much adored old man. If he acquiesces he is out one slave. Paul steps between the two possibilities with his prepared solution. He implies to Philemon that God's hand can be seen in this event. Onesimus' coming to Paul has resulted in his conversion. He is not the same person. When Paul sends him back, Philemon will "have him back forever," not just as a slave but as "a beloved brother." He will be a Christian brother in Christ to both Paul and Philemon. Perhaps this would certainly make the temporary separation worthwhile.

Paul now "calls the question." If Philemon really considers Paul to be his partner in Christ he will welcome Onesimus home just as if he were Paul himself. Paul offers to compensate Philemon for any loss. He tells him to "charge that to my account." Of course his "account" - his side of the ledger, is loaded in his favor. As he writes, "[of course] I say nothing about [you] owing me your own self!" As if it were necessary at this point, Paul asks Philemon to "let me have this benefit...in the Lord...and refresh my heart in Christ." He needs no answer to his appeal. He already knows Philemon will be obedient to the old man in prison who is as much his spiritual father as he is for Onesimus. It seems Paul has offered Philemon a deal he can't refuse.

There is one more, small request. He hopes to be released from prison soon and plans to visit with Philemon. He will need a guest room while he is there. On that visit Paul may well see the fullest expression of what happens when a Christian master realizes that his slave is his brother in Christ. Perhaps Paul will see a dream come true, the realization that owning a slave is incompatible with Christian love.

Philemon 23-25 Final Greeting and Benediction

As always, Paul sends the greetings of his co-workers to Philemon and the "church in [his] house." Although we have no way of knowing where this church community is, those mentioned were probably known to Philemon and other believers.

August 21, 2014 Titus Chapter 3

Titus Chapter 3

Originally posted Wednesday, October 8, 2008

Titus, Chapter 2:15-3:1-11 Maintain Good Deeds

The author instructs the churches to "declare these things" referring in particular to 2:11-14, his summary of the "doctrine of God our Savior (2:10b). As an extension of the household code he includes the Pauline emphasis on civil obedience, being subject to "rulers and authorities" (Rom. 13:1-7). Just as a properly run household is evidence that the Christian family structure and management is in accord with Roman/Greek notions of civility (and not a threat to normalcy), the civic behavior of believers as citizens is to be equally acceptable and exemplary. Family and citizenship are two crucial elements of an orderly Empire and believers are called upon not to draw attention to themselves by acting to the contrary to the degree that their faith in the one God and one Lord would allow.

The list in vss. 1-2 is meant to govern the believers' interactions with others in the world of non-believers. We can see that such qualities mirror the expectation of relationships within the community of believers. To be obedient to leaders, do good works, avoid gossip, not be quarrelsome, be gentle and "show every courtesy to everyone is a fair standard for behavior in any environment. We would be more impressed with the writer's motives for such winsome behavior had he not presented a second list dwelling on the "shortcomings" of the community's pagan neighbors. He reminds the believers that they were once like them (note the "us" and "them" categories which universally lie at the root of prejudice). The believers once did all these bad things the pagans are doing but now they understand how wrong they were. Having come to the realization that it was only by the kindness of God in Christ that they have been saved from the fate of the world and not their own doing, they can look upon the pagans with great empathy. They realize that it was God's grace and no personal merit or works of their own that brought this about.  Through the "washing of rebirth" and transformation by the Spirit "poured out...richly through Christ," they have become "heirs...of eternal life." The author has made his point. Believers have no place to stand from which they can judge others for being what they once were. We can hasten to add Paul's own modification: neither can they judge one another within the community of believers.

The author applies his exhortation on good conduct to the lives of the believers. Having eschewed wasting mental energy on the judging of others, he "strongly counsels [them]" to "take thought to be involved in good works" which are "good and profitable" (spiritually) to others." By so occupying their time in godliness they can avoid involvement with those who are engaged in "unprofitable and worthless" myths and speculations (1 Tim. 1:3-5). With regard to those who insist on such "stupid controversies" which cause divisions in the community, they are to be admonished twice. If there is no repentance, such people are to be avoided for such a person "has been perverted and sins, being self-condemned."

Titus, Chapter 3:12-15 Final Messages and Benediction

We have not heard of Artemas or Zenas the lawyer whom the writer asks to have sent to him while he winters in Nicopolis of Macedonia. We know of Tychius who was a co-worker with Paul and Timothy. Apollos is well known from his first appearance in Acts and his work in Corinth. His inclusion here may have the purpose of pointing out his continued value as an evangelist against other conclusions one might draw from Paul's comments in 1 Cor. 1:10-13.

His closing instruction concerns good works: "and let our own people learn also to be concerned about supplying good works for the pressing needs [of others] so they may not be unproductive." The issue may be a tendency toward idleness and association with divisive activities, especially "stupid controversies." The point the writer makes is applicable to any community of believers. The disciple does not wait to be advised of a need in order to be in ministry. The disciple learns of the opportunities for "supplying good works for the pressing needs of others." While the informed congregation is more apt to be in ministry, a lack of information is not an excuse not to seek out the situations and needs that are shouting for attention. Even the most active and communicative congregation cannot know all the needs of the community and beyond. This brings to mind the great judgment scene in Mt. 25:31-46, the separation of the sheep from the goats. Those who did not involve themselves in good works had as their defense that they were not aware of the opportunities. Jesus' point in the parable is that the opportunities are everywhere visible to those with eyes to see and ears to hear. To those who did see and heard, our author proclaims, "Grace be with all of you."

August 20, 2014 Titus Chapter 2

Titus Chapter 2

Originally posted Tuesday, October 7, 2008

Titus, Chapter 2:1-15 Teaching Sound Doctrine

We have noticed that the Pastoral epistles and other letters of the same time period all address the issue of teaching "sound doctrine" (Gk. = "speak the things which are suitable to healthy teaching"). However, as we read this chapter we do not find much if any doctrine being promoted until the last passage. Sound doctrine refers to the primary Gospel themes of salvation through faith and what God has done from the beginning to make this salvation available through the appearing of Christ. Most of the chapter before us is related to the usual elements of the household code, moral character and good works.

The older men are not necessarily the church leadership ("overseers"). The Greek word used is for men older than fifty. However, encouragement to be temperate (moderate in all things), serious in thought, discreet and sound in doctrine are essentially the same as those listed in 1 Tim. 3 for Bishop and Deacon qualifications. The need to be sound in love would be essential in good leadership, dealing with believers of all stages of faith and to avoid haughtiness arising out of a sense of superiority. Endurance probably refers more to the challenges of being leaders in troubled times (1:10-13) than to age and health.

Older women - not necessarily widows, are to be respectful of others and temperate, behaving as is fitting a life of godliness.  They also have a special role in the churches to be mentors for younger women. They are to share their experience and counsel with them in the affairs of the family with regard to husbands, children, moral character and managing the household, the latter being the all-too-prevalent "assigned" role of women in most cultures across the millennia. The author sees the credibility and competence of the wife as important beyond the household. In vs. 5b he implies that the wife who does not live up to the acceptable standards as he has listed them will be a discredit to the "word of God." We should keep in mind that this same admonition is often directed toward all believers, men and women. It is to remind everyone who bears the name of Christ that the outsiders are watching and all too willing to criticize the Church as a whole based on the behavior of a few. Christians are the public face of Christ. While God may be ever faithful in forgiveness, the public - and sometimes the Church, is not.

Young men are not beyond encouragement with regard to behavior but with far less attention than given to women - another discriminatory cultural norm. Perhaps the exhortation for self control covers a number of possible social infractions but probably was considered most important in regard to sexual morality.

The author gives special instructions to the supposed recipient, Titus (representative of all who are teachers in the several churches). Titus is to be a model of good works, leading by example and not just words. His most important role is that of the teacher in which he shows a serious adherence to moral and ethical principles (integrity and gravitas). The content and authority of his teaching is to be of such power that it will be beyond reproach, unassailable by those who might seek to discredit its truth by sowing seeds of distrust.

As in Ephesians and Colossians slaves are to be submissive, respectfully faithful, honest and obedient. Through such exemplary behavior in all ways, the slave will be a living representation (Gr. = "demonstration") of the salvation of God and what it means to be a Christian so as to be seen and admired by others.

The author offers a brief on the doctrine of salvation. God's grace appeared in Christ. Through Christ God brought the gift of salvation to all. Such grace was meant to teach all who received grace by faith to live lives of purity, self control and godliness in the present age, awaiting the fulfillment of the hope of salvation at the "appearing" of Christ in glory. When he appears he will redeem (take back) the faithful for whom he died (from the world of iniquity) and receive them as his own people.

The idea of redemption is sometimes used to describe a theory of atonement by which Jesus dies on behalf of others, specifically "sinners" which for Paul encompasses the entire sweep of humanity. Redemption has been defined as a transaction of exchange: Christ's death exchanged for the sinner's [eternal] life. We might understand this concept from Paul's perspective as "taking back" from the world those whom God has already promised in God's justification of Abraham on account of his faith in God. This is not atonement for our sinfulness. For Paul the crucial act of Christ on the cross was obedience, no matter what, not death. It was Christ's obedience to the "no matter what" of God that, in Paul's understanding, vindicated Christ by resurrection (Rom 1:1-4) and exaltation as the Lord through whom God would gather a people of faith - the faith of Abraham which believed in what God promised "no matter what." It is, as Paul wrote, God's "Yes" to life against the world's "No." Whatever our misgivings relating to such language as salvation, redemption and other "religious speak" we are still drawn to Christ whose life was transformed by his openness to and relationship with God. It is the same transformation offered to anyone who can peer through the mystery, accept a higher calling and a deeper meaning for life in this world and be obedient to the broader perspective of a God who demands justice, loves kindness and expects compassion no matter what.

August 19, 2014 Titus Chapter 1

Titus Chapter 1

Originally posted Monday, October 6, 2008

Titus, Chapter 1:1-4 Salutation

Titus was an important coworker in Paul's missions in Macedonia and particularly in Corinth. He is mentioned nine times in Second Corinthians and twice in Galatians. We remember him most for the mediating work he did between Paul and the Corinthians during a period when Paul and the church were at odds over church discipline. Titus also was a major leader in the collection among the churches which he and Paul took to Jerusalem. Like Timothy, the author's choice to address so popular an evangelist is based on how well these two were received as representatives of Paul and Paul's authority.

In this salutation Paul is identified as a slave of God, a unique title not used elsewhere. His apostleship is defined in this case as being "for the benefit of" those who are believers. A better translation would be "for the welfare of." The apostle preaches for the welfare of the hearers who are lost in their pagan idolatry and dissolute lives. His goal is to offer them the "knowledge of the truth" of hope in God's gift of eternal life, thereby bringing them to a state of godliness (a word used only in the three Pastoral Epistles and 2nd Peter). This is the word that Paul has revealed in proclaiming that which was entrusted to him by "God [his] savior (a phrase used only in the Pastorals and Jude).

Titus, Chapter 1:5-16 Titus' Assignment in Crete - Appointments and Heretics

The author of Titus, as was that of Timothy, is concerned about the organization of the churches. In the latter part of the first century specific leadership roles were pastoral in nature (Bishops and Deacons of 1 Tim. 3:1-16). They also were faced with heightened "mix breed" heresies - some merging Judaism with Christianity from a Jewish perspective (see 1 Tim. 1:3-4; 4:1-5; 2 Tim. 3:1-7), which had to be opposed. The author instructs the churches on the appointment and qualifications of overseers (presbyters) "in every town." The requirements are similar enough to those of 1 Tim 3:2-5 to have been penned by the same writer or by someone who had a copy of 1st Timothy. Vs. 9 pertains most closely to the issue at hand - the presence of false teachers opposed to the truth, "especially those of the circumcision." Such persons are to be "silenced" ("their mouths are to be stopped" vs. 11) and their teachings rebuked. Not only are their teachings false, they are being offered for material gain and are "upsetting whole families."

We are not told whether these false teachers were from the outside or part of the communities. I Tim. 4:1-5 might lead us to believe they are Jewish Christians who, in view of the impending last days, are urging Gentile Christians to be circumcised and become ritually observant. On the other hand by the time of this letter's composition there were separate Jewish Christian communities in which following the law was required for salvation. The weight of vss. 11, 13 makes it most probable that the source of these teachings was from believers within the churches.

In view of the locale of these communities on the island of Crete and in what seems to be a serious lack of tact, the author portrays the offenders' character by quoting the words of the Cretan speaker of oracles, Epimenides (6th century BCE). Calling him a prophet whose testimony is true, the writer applies the stereotypical epithets saying they are "always liars, wicked beasts and lazy gluttons." One would hope the author was able to explain that such remarks referred only to those "rebellious people" and not to Cretans in general. The instruction to the church is to "reprove them severely" with the hope they may become "healthy in the faith," turning away from "Jewish myths" (legends and folk tales; see 1 Tim. 1:3-4) and "human commands" (the Law of Moses). In vs. 15 the writer adds as a counter point to those who want to impose human holiness traditions declaring that for the pure - those with sound faith in Christ, all things (food, etc.) are pure, while for the corrupt (the false teachers) and non-believers without sound faith nothing is pure. Their very minds and consciences are corrupt making them detestable and "unfit for any good work."

August 18, 2014 2nd Timothy Chapter 4

2nd Timothy Chapter 4

Originally posted Friday, October 3, 2008 

2nd Timothy, Chapter 4:1-8 Exhortation to Timothy

Previously we read of those who were spreading the false teaching that the resurrection had already occurred (2:17b-18). The author condemns this as heretical and not in accord with the Gospel. Such a teaching is set in the context of the "distressing times of the last days." In such times many will easily be influenced by those of "corrupt mind and counterfeit faith" and will turn away from godliness and truth. The author is alarmed as he witnesses the threatened undoing of a generation's worth of effort which began with Paul's preaching of the Gospel. It is in this spiritually tumultuous milieu, rife with "myths and speculations" that he issues his clarion call to the churches to "preach the word." The English of vs. 1 weakens the force of the invocation. The Greek order is "I solemnly charge you before God and Christ Jesus, the one about to judge the living and the dead by his appearing and [also that] of his kingdom." We can sense the urgency in his words. Although he will not make predictions, he believes the appearing of Christ and Christ's kingdom is near if not imminent. The "word" is to be preached with persistence, without interruption and convincingly with rebuke, encouragement and patience.

The word is to be preached without regard to the convenience of the moment. The right time is any time (vs. 2). The author characterizes the time in words familiar to anyone who has studied the canonical and non-canonical history of Jewish and Christian end times speculation. What we read beginning in vs. 3 is not unlike the perennial theme which has reappeared with every generation for more than two thousand years. Human susceptibility - or misplaced hope for a better world, when it comes to end times speculation, is never ending. We are not satisfied with open ended futures. Invent or envision a new interpretation of symbolic language and put a meaning to world events and the latest package will cause many to reject sound reasoning, have itching ears and "accumulate" teachers who will reinforce their hopes for certainty (vs. 3). Such as these, the author writes, "turn away from...the truth and wander away to myths" (vs. 4). 

In the midst of all of this, the church must do the work of evangelism (vs. 5). What is necessary is the preaching of the Gospel, not the sideline distractions which do not speak to the issues of a life in and for Christ as one of his disciples ever striving for that godliness (Spirit led discipleship) of which Paul wrote and this author stresses as of first importance.

As we read vss. 6-8 we are reminded of Paul's own words in Phil. 3:12-14. We can also be aware of 1 Tim. 1:15-17 which serves as a prelude and invocation to our present text. Between the two passages we find a capsule view of the beginning and end of Paul's ministry as interpreted by our author. Vss. 6-8 are well known and have been often quoted in times of grief as well as hope beyond grief. The three phrases of vs. 7 are the best we can say of ourselves or anyone else who has lived a life in Christ: "I have fought the good fight; I have finished the race; I have kept the faith." The rest is up to God.

2nd Timothy, Chapter 4:9-22 Personal Instructions and Greetings

The final passage is a collection of events and situations relating to Paul, taken from other letters and oral tradition. Some parts may be from the time of Paul's imprisonment. The writer uses such words as desertion (Demas), great harm (Alexander) defense, abandonment, opposition and rescue. The setting could be Ephesus (lion's mouth) or Paul's last confinement in Rome before his death. In any case they are characteristic of his life as an evangelist among the Gentiles full of hardship but never without confidence in God and hope in Christ. The letter ends with a series of greetings to people we remember, especially in Acts. Most such as Prisca and Aquila and Claudia had been a significant part of Paul's Christian life and served as coworkers with him in proclaiming the Gospel. Taken together with the previous mention of opposition and imprisonment, we can read this as a brief review of Paul's work. It is the image of our own existence: there are friends and detractors, rejection and acceptance, failure and success, being alone and remembered by friends. He really did fight the good fight, finish the race and keep the faith.

August 17, 2014 2nd Timothy Chapter 3

2nd Timothy Chapter 3

Originally posted Thursday, October 2, 2008

2nd Timothy, Chapter 3:1-9 Godliness in the Last Days

In the previous chapters our author has introduced the setting for his description of the "distressing times" of the last days. Those who had been enamored of "myths and speculations" were presented as teaching a heresy that claimed the resurrection had already happened, presumably in baptism and the giving of the Holy Spirit. Such a teaching could - and apparently did, lead to a false assurance of an irrevocable salvation (once saved always saved). The consequence of such an error - that "will spread like gangrene," was the disintegration of the moral/ethical order of the church community. The author has looked upon this decay and seen it as a portend of the last days which will be filled with distress. As we have read in the Synoptic Gospels, early Christianity associated the approaching Parousia with persecution, the fracturing of the social order even in the family (Mk. 13:9-13). Drawing on Old Testament prophecy (Joel 2:28-32) and Jewish apocalyptic thought, the outpouring of the Holy Spirit was also linked to the events preceding the end. For Paul and his literary offspring, including our author, the beginning of the end was inextricably linked to the resurrection of Christ and the experience of Pentecost (Acts 2:14-21) - the "pouring out" of the Holy Spirit. It was on this basis that Paul believed the Day would come in his own lifetime.

Once defining the present hour, the writer presents a litany of vices which he sees as already present and active in the churches. The list can be summed up by vs. 5 which condemns those who participated in such behavior as "holding the form of godliness (piety) but denying its power." They attend worship, present their offerings and put on a mask of respectability. In reality they are as Jesus said of the Pharisees, "whitewashed tombs," beautiful on the outside but inside filled with the unclean bones of the dead (Mt. 23:27). The writer follows his string of epithets with a warning to avoid those he has described and gives the example of how they insinuate themselves into the favor of "silly women" whom they "captivate" - apparently for monetary gain, with their "myths and speculations." The writer demonstrates a rather low opinion of the spiritual character of these women who, according to him, although having received appropriate instruction, have not been able to "arrive at the knowledge of the truth." He likens the false teachers to two characters in Exodus, Jannes and Jambres. The names do not appear in the cited story and were added by later Jewish tradition. It is the story of the Egyptian magicians who opposed Moses by copying his miracles as he turned his staff into a snake and later river water into blood (Exod. 7:8-13, 20-22). As these two magicians opposed the truth of the God of Moses, so these men of "counterfeit faith" oppose the truth of the Gospel. However, these men will fare no better than the Egyptian magicians whose acts of magic were no match for the power (truth) of God. Moses' snakes ate theirs and the bloody Nile had a devastating effect.

2nd Timothy, Chapter 3:10-17 A Charge to Timothy

The author appeals to the better instincts of the churches. He reminds them of what they have learned from Paul, of his teachings and character, his being persecuted in many places yet always he endured and was rescued by God. Those who wish to live the same godly life as did Paul can expect their own persecutions. But the "wicked people" he has characterized as being of a "counterfeit faith" will fare much the worse. They may deceive others but they will end up having deceived themselves, believing their own false teaching and bearing the punishment for it. As for the recipients of this letter, the author exhorts them to continue in their quest for godliness and to remember Paul, the one from whom they first learned of the mystery of faith (Eph. 3:1-6; 1Tim. 3:16). In addition, "From their infancy" they have been taught the "sacred writings (Old Testament) from which they learned of "salvation through faith in Christ." The author uses the evocative adjective, "God-breathed," as a term for what was understood to be God's inspirative participation in the development of scripture. It does not mean that God "dictates" the words to the writer bypassing human agency. Inspiration comes through the spiritual intersection between the human mind and the "still small voice" of silence. Such "God-breathed" inspiration, recorded by the hands of human experience is useful in living the righteous life, "equipped for every good work."

August 16, 2014 2nd Timothy Chapter 2

2nd Timothy Chapter 2

Originally posted Wednesday October 1, 2008

2nd Timothy Chapter 2:1-13 A Good Soldier of Christ

The author continues his theme of encouraging the remnant of believers and those who had "fallen away" as well to rekindle the gift of God they had received through the Gospel brought to them by Paul. With time the flame has weakened and the power of that Gospel is in jeopardy of being overrun by those who "promote myths and speculations rather than the divine plan" (1:4). He now urges them to "be strong in the grace that is in Christ Jesus," to heed those who have been faithful and trusted witnesses to Paul's testimony. In a series of metaphors the writer moves toward reminding the believers of the goal of their faith in Christ. Being faithful as a good soldier of Christ they share in suffering on behalf of the Gospel as Christ suffered on their behalf. Their aim should be to please Christ just as the aim of an army soldier is to obey the commands of and so to please the one who enlisted him, avoiding "civilian entanglements." So it is with the athlete who cannot achieve the prize without following the rules of the game, and it is the farmer who plows, sows the seed and cares for the crop whose labors have earned for him the first share of the harvest. In all  of these the author reaffirms his opening phrase, "be strong in the grace that is in Christ Jesus."

The congregations are pointed toward the Christ whom Paul preached, the descendent of David, who was "raised from the dead." This is the Gospel for which Paul suffered to the point of being in chains "like a criminal." But even though he suffered the spreading of the Gospel could not be halted, for no chains can bind what God has begun. Like the soldier, the athlete and the farmer who labor for success, Paul, their spiritual father, endured whatever came his way. He suffered so that the elect, those to whom the Gospel was delivered, could obtain the prize, the saving grace which is in Christ Jesus and leads to eternal life. The author uses what might have been an early creedal hymn or worship liturgy as a summary of the goal of remaining faithful to Paul's teaching now continued by faithful witnesses. Borrowing and adapting passages from Paul's letters, he begins with baptism in which the believer dies and is raised with Christ (to live with him). The believers who endure (remain faithful) will also "reign with Christ." But if they turn away and are faithless, renouncing Christ, He will deny them before God on the last day yet remain faithful just as God continued to remain faithful to an apostate Israel. In either case both remain faithful to their offer of salvation to those who turn and accept it.

The first part of vs. 11, "If we have died with [Christ], we will also live with [Christ]," deserves our attention. It is a fundamental Pauline belief that life as a Christian - the new life in Christ, comes through our death and rebirth. We have to die to live. Baptism was the symbol of this spiritual transformation. In several verses Paul wrote of being a new creature, the old one passing away and the new appearing. He wrote of taking off the old garment - the old self, and putting on Christ. He was certain that the old self, what we have been and how we have lived, was incompatible with being a Christian, that a person who joins with Christ sees the world differently. S/he understands the narrowly focused ethical and relational values to have been changed - to have become broader in application and infused with an insight only God can provide.

2nd Timothy Chapter 2:14-26 A Worker Approved by God

The author lays before the churches a range of involvements a Christian should avoid. "Wrangling over [the meaning of] words" causes confusion and a distraction from the basic thrust of the Gospel as a whole. Don't try to water down the power of the Gospel by easing the effectiveness of its' teaching as if ashamed to be direct in explaining its' truth. Avoid "profane, empty utterances" (myths and speculations) which lead people astray "toward more ungodliness." Such talk has the spreading effect of gangrene. The writer names two examples of those who have "swerved from the truth" claiming the resurrection has already happened (vss. 17-18). What they would have meant by such a claim is not explained and is uncertain. Possibly this is an exaggeration of Paul's teaching of the transformed life in Christ in which one both dies and is raised with Christ at baptism. It is also very close to the meaning of Jhn. 11:26: "everyone who lives and believes in me will never die [spiritually]." However, in John there is still a resurrection on the last day for those who have died physically, whether they are believers or not (see 1 Cor. 15:51-57). In the case of these two false teachers of "myths and speculations" they propose what seems to include an instantaneous transformation at the moment of death and being with Christ. In any case, such deviation from Paul's teaching is "upsetting the faith of some." It should be noted here that within less than a century there would be a widely spread heresy called Gnosticism which would threaten the vitality of "orthodox" Christianity. In its many forms it would find its roots in part in the teachings of the likes of Hymenaeus and Philetus.

Against such "wrangling over words" and "moves toward ungodliness" the writer will "remind them of this:" The firm foundation laid by God in the Gospel bears an inscription of warning. "The Lord [Christ] knows who are his" and those who are his will "turn away from [such] wickedness." Implicit in these words is the counterpoint to the false teaching that "the resurrection has already taken place" with no need of further concerns over striving for godliness. Those who do not turn from wickedness thus aligning themselves with the fate of those who traffic in "myths and speculations," 

Using a parable the author likens those who have cleansed themselves from all wickedness as special utensils made of precious metals dedicated for special use by the owner in a large estate. Those who do not cleanse themselves are like ordinary utensils made of wood and clay for ordinary use. Of course, the owner of the estate is God and the special utensils - the faithful, are ready to be useful to the owner in "every good work." As with any good parable there is the need to identify oneself with one side or the other. The author's "therefore" provides the characteristics of the "right side," the side of being favored by the owner of the house who selects the utensils. To be avoided are "youthful passions" (typically sexual immorality) and "stupid and senseless controversies" (myths and speculations). Against these stand the pursuits of "righteousness, faith, love and peace." Also unbecoming of the Lord's servant is acting in a quarrelsome manner toward others. Instead one must act "kindly, as an apt teacher, patient, correcting opponents with gentleness." Perhaps such opponents will repent and "escape the snare of the devil."