His Word Today

¹⁴ But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, ¹⁵ but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect,” (1 Peter 3:14–15 (ESV)

Not only is there evidence for God’s existence from biblical revelation but there are also the philosophical arguments supporting the concept of God’s existence. Admittedly, these arguments may not convince those antagonistic to the Christian faith of its validity. However, they do provide a thought-provoking response to those who contend that Christianity does not contain any assemblage of reasoning or logical thought. 

What then are the philosophical arguments for God’s existence? They include the ontological argument, the cosmological argument, the teleological argument, the moral argument, the anthropological argument, the religious experience argument and the argument from the existence of miracles: most notably Jesus Christ’s resurrection from the dead.

The Ontological Argument is an argument that attempts to prove the existence of God through abstract reasoning alone. The argument begins with an explanation of the concept of God. Part of what we mean when we speak of “God” is a “perfect being.” That is what the word “God” means. The reasoning is that a God that exists, of course, is better than a God that doesn’t.

Additionally, to speak of God as a perfect being is therefore to imply that He exists. Where does the idea of “God” originate? There is a sense of man’s need to worship something, or someone, greater than himself. Man, in whatever culture he exists, is inwardly driven to honor and praise an object: even it that object is himself.

If God’s perfection is a part of the concept of God, and if God’s perfection implies God’s existence, then God’s existence is implied by the very idea of God. When we speak of “God” we cannot but speak of a being that exists.

To say that God does not exist is to contradict ourselves; it is literally to speak nonsense. The argument is saying that the very idea of God, and the corresponding idea that God does not exist, implies that He does indeed exist. Otherwise, if God did not exist we would never think of the concept of God. Since we do think of the concept of God, even in a person’s denial, this implies God’s very existence.

The Bible gives credibility to the ontological argument. 

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. (Romans 1:18-23, ESV)

God has revealed himself and his existence to every human being. This awareness is not only within the visible creation, but also within each and every individual. This awareness extends to possessing a concept of God’s invisible attributes, His eternal power and His divine nature. Therefore, man is without excuse in saying there is no God and denying he knew God’s existence.

The Modal Cosmological Argument, the argument from contingency, suggests that because the universe might not have existed (i.e. is contingent), we need some explanation of why it does. This is the argument of cause and effect.

Wherever there are cause and effect possibilities, this suggests something must determine not only the reality of the effect, but also offer an explanation for the cause of said effect. Since the universe is conditional to some cause for its existence, and since there must be some reason for its existence, there must be a corresponding cause which give the universe a reason to exist.

The only kind of being whose existence requires no cause is a necessary being, a being that could not have failed to exist. The ultimate cause of everything existing in the universe must therefore be a necessary being: God. God is the only uncaused cause. The Bible sets forth this doctrine.

• Psalm 89:11 – The heavens are yours; the earth also is yours; the world and all that is in it, you have founded them (Psalm 89:11, ESV).
• Psalm 90:1-2 – Lord, you have been our dwelling place in all generations. Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God (Psalm 90:1-2, ESV).
• Psalm 104:5-9 – He set the earth on its foundations, so that it should never be moved. You covered it with the deep as with a garment; the waters stood above the mountains. At your rebuke they fled; at the sound of your thunder they took to flight. The mountains rose, the valleys sank down to the place that you appointed for them. You set a boundary that they may not pass, so that they might not again cover the earth (Psalm 104:5-9, ESV).
• Acts 17:22-24 – So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious. For as I passed along and observed the objects of your worship, I found also an altar with this inscription, ‘To the unknown god.’ What therefore you worship as unknown, this I proclaim to you. The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man (Acts 17:22-24 ESV).
• Hebrews 11:1-3 – Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the people of old received their commendation. By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible (Hebrews 11:1-3, ESV).

Take the opportunity today to look at the all the effects around you. Creation itself evidences the reasonableness of a preceding cause. The preceding cause is none other than God.

Soli deo Gloria!

“¹Do not rebuke an older man but encourage him as you would a father, younger men as brothers, ² older women as mothers, younger women as sisters, in all purity.” (1 Timothy 5:1–2 (ESV)

The following devotional is excerpted from the July 20, 2009 issue of TableTalk Magazine. It is entitled Encouraging Young and Old.  

To this point Paul has been laying the theological foundation of healthy church leadership, exhorting Timothy to devote himself to the gospel, the only message that saves (1:1–2:7; 3:14–16). This groundwork includes the requirements for elders and deacons and the reasons for limiting eldership, if not also the diaconate, to men (2:8–3:13). Paul has also explained the goodness of the created order against those who deny it (4:1–5).

Building on this framework, the apostle has also begun to give specific instructions for the conduct of ministry (vv. 6–16), and in today’s passage he continues to do so in directing young Timothy in how to deal with the older men in his congregation. Paul’s earlier letter to the Ephesians insists that believers obey the commandment to honor one’s parents (Eph. 6:1–3; see Ex. 20:12). He likely has this rule in mind as he guides Timothy in dealing with the senior men as Ephesus’ current pastor. Timothy needs to correct many of the elders (1 Tim. 1:3–4), but he must take into account their age as he addresses them (5:1). Paul is not absolutely forbidding hard words for older men if needed. “He does not wish old men to be spared or indulged in such a manner as to sin with impunity and without correction; he only wishes that some respect should be paid to their age, that they may more patiently bear to be admonished” (John Calvin).

Young men are tempted to think that their generation has all the answers and thereby deal inappropriately with older people. But the point here is that the younger pastor, if he is in the right, must not forget the deference and respect he owes his elders in such situations (Lev. 19:32). Unless the problems of character or doctrine are especially grievous, Timothy’s approach is to be one of gentle persuasion.

Timothy must love older men as fathers, seeking their restoration, not humiliation. Leo the Great, the fifth-century Roman bishop whose letter to the Council of Chalcedon helped to define orthodox Christology, wisely notes that “correction should be applied so as not to destroy charity” (ACCNT, vol. 9, p. 196).

As he discusses relationships within the church family, Paul also guides the covenant community in its treatment of younger men. The apostle tells pastors, and by extension all Christians, to regard younger men as brothers (1 Tim. 5:1). Much can be said about what this involves, but surely the brotherly examples in Scripture give us both negative and positive patterns to follow.

From Joseph’s life, for example, we can see that to treat men as brothers means that we not envy those who appear to be more gifted than we are (Gen. 37:4, 12–36). Joseph himself also shows us that to treat men as brothers entails us forgiving them when they repent and seeking their welfare even if they have hurt us (chap. 45).

Older women in the church, the apostle informs us, are to be regarded as mothers (1 Tim. 5:2). Certainly, this means that we esteem them and submit to them when appropriate in accordance with the commandment to honor our mothers (Deut. 5:16). Avoiding foolishness lest we shame the older women in our congregation is also important (Prov. 10:1). Ruth’s example shows us that we must care for our mothers in the faith when no one else will (Ruth 1:15–18), as Paul highlights in his treatment of widows in 1 Timothy 5:3–16.

Finally, all men are to regard the younger Christian women as sisters “in all purity” (v. 2). What the apostle demands here, John Calvin says, is “a chaste gravity, which shall shine throughout all their [interactions] and conversations; so that he may more freely converse with young persons, without any unfavorable reports.” Paul wisely counsels young Timothy to take care in how he relates to young women lest he open himself up to sexual temptation, whether from the women or his own lusts.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

“¹Do not rebuke an older man but encourage him as you would a father, younger men as brothers, ² older women as mothers, younger women as sisters, in all purity.” (1 Timothy 5:1–2 (ESV)

The first two verses of I Timothy 5 conclude the Apostle Paul’s admonitions to his young protégé Timothy concerning his personal pastoral ministry. Beginning in I Timothy 5:3-6:2, Paul provided Timothy instructions regarding pastoring specific people groups within the church.

Dr. William Hendriksen writes, “Up to this point Paul has imparted counsel with respect to matters most of which touched the entire Christian community which had its center in Ephesus. He has stated the reason why Timothy had been left in Ephesus (chapter 1), has given directions for the conduct of both men and women in connection with public worship (chapter 2), has stipulated the qualifications of elders and deacons (chapter 3), and has pointed out the path which Timothy (and the presbyters under his supervision) must tread in order to cope with apostasy and to grow in efficiency as minister(s) of Christ (chapter 4).”^[1]

“To a large extent—but with important personal digressions—all this was quite general. Now the apostle begins to direct his attention more especially to individuals and groups within the Christian community. It must be borne in mind, however, that this is a genuine letter, and that the divisions are never rigid. Thoughts continually overlap. Ideas once stated return in slightly altered form. The Outline covers the contents and marks the divisions in general.”^[2]

Paul referred to four particular people groups in today’s featured text. They were designated as older men, younger men, older women and younger women in the context of Timothy’s age. How was this young pastor to shepherd these four groups of people? How was he to build a trusting relationship with them as their pastor? Paul provided a simple and significant answer. Often, the simple things in life, and simple statements, are the most important and memorable. Paul wrote to Timothy to not rebuke people but rather to encourage.

The word rebuke (ἐπιπλήξῃς; epiplexes) means to verbally strike someone. It is a strong spoken disapproval as a form of punishment. It also means to chide and chastise someone with words. While Paul did not command Timothy agaisnt rebuking people, he strongly encouraged him not to do so.

To encourage (παρακάλει; parakalei) is a present active imperative verb. Paul commanded his protégé to continuously, actively and obediently exhort, urge and plead with those in his congregation to pursue holiness and godliness (I Tim. 4:6-16).  

Timothy was to treat the older men in the congregation as he would a father. He was to treat younger men as brothers, older women as his own mother and younger women like sisters. Timothy was to behave in all kinds of purity with all these people groups.

Purity (ἁγνείᾳ; hagneia) is to be without moral defect. “In a number of languages, the meaning of ἁγνεία and ἁγνότης is expressed idiomatically, for example, ‘to have a clean heart,’ ‘to not have other thoughts,’ or ‘to not cover up one’s real desires.’^[3]

“A general principle is here set out which applies to people of different ages. Timothy is to treat other people as he would members of his own family. This principle excludes the idea of superiority and promotes a more natural approach. The verb rebuke used here is a strong one implying censure, and this is to be avoided with older men. Paul adds a caution about the younger women, where the maintenance of purity in relationships is essential.”^[4]

“Now it should be emphasized that also here Paul maintains beautiful balance. On the one hand, he does not want Timothy to spare the older people, permitting them to “get away” with their sins. On the other hand, he desires that they be treated with due respect, For, after all, the Christian community is a family, the most glorious family of all (Matt. 12:49, 50); and it does indeed consist of fathers, mothers, brothers, and sisters … in the Lord! Hence, old(er) men must be treated as fathers, that is, with respect; young(er) men as brothers, that is, in the spirit of equality, an equality of persons, which does not exclude the exercise of authority on the part of him who administers the admonition,” explains Dr. Hendriksen.^[5]

“To correct one’s own mother surely requires deep humility, genuine searching of heart, wrestling at the throne of grace, wisdom! It is in that spirit that Timothy must proceed when he feels duty-bound to admonish old(er) women who have erred. Young(er) women, too, are the objects of pastoral care. They should be admonished as sisters; hence, in all purity. When one seeks to help his sister to overcome a certain blemish of character, impurity (at least in the more popular sense of the word) is completely absent. Let Timothy treat the young ladies and the young married ladies who are under his spiritual care in that same fashion, just as if they were his own sisters, for they really are … in the Lord.”^[6]

Believers in Christ belong to the family of God. May each of us treat each other with respect and encouragement as befitting a loving family. .

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 165.

^[2] Ibid., 165.

^[3] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 745.

^[4] Donald Guthrie, “1 Timothy,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1301.

^[5] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 166.

^[6] Ibid., 166.

“Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.” (1 Timothy 4:16 (ESV)

What was appropriate for Timothy to receive from the Apostle Paul, contained in today’s text, is also good for all individuals in the ministry to never forget. Recently, several nationally known and local pastors where I live have fallen because of a moral failure. However, arrogance and an attitude which says “It will never happen to me” puts any individual at risk. 1 Corinthians 10:12 (ESV) says, “Therefore let anyone who thinks that he stands take heed lest he fall.”

Pastors and other leaders must always remember these three commands and two promises Paul gave to his young protégé. Let’s examine each command and promise.  

First Command: “Keep a close watch on yourself.” The phrase keep a close watch is actually one word in Greek language. It is the word (ἔπεχε; epeche) meaning to pay attention and to be on the lookout. It is a present, active, imperative verb. The object of such attention is the individual in question. The noun yourself (σεαυτῷ; seauto) in the immediate context referred to Timothy. Today, it refers to all believers in Christ, especially those in ministry. Believers in Christ are to keep a close watch on how they live.

Second Command: “Keep a close watch…on the teaching.” Teaching (διδασκαλίᾳ; didaskalia) refers to the instruction from and of biblical doctrine. Each minister is to pay attention to and be on the lookout for accuracy in teaching (See James 3:1). The reasons for such a command are found in I Timothy 4:1-14. Godly Living and faithful teaching go hand in hand.

Third Command: “Persist in this.” The words persist in this (ἐπίμενε αὐτοῖς; epimene autois) is also a present, active, imperative verb. To persist means to remain and to continue. It refers the reader back to the preceding two commands. We are to persist in godly living and faithful teaching.

Dr. William Hendriksen explains, “Holy living and sound teaching must go together if Timothy (or, for that matter, any apostolic representative, any minister, any elder, etc.) is to be a blessing. Hence, Paul admonishes Timothy to continue to focus (his mind, understood) on himself, that is, on his own duties, his own gift, his own privilege to go to the depths of God’s promise; particularly also upon the teaching (his own and that of others in the Ephesus district). He must stay on or persevere in them, that is, in holy living and in vigilance with respect to teaching.”^[1]

First Promise: “By so doing you will save both yourself.” By doing so (ποιῶν; poion) means to presently and actively perform and practice these three previous commands. If Timothy would do this, Paul said to him you will save (σώσεις; soseis) or rescue both himself and others. This is not salvation from the penalty of sin, because it is always by grace alone, through faith alone, in the person and work of Jesus Christ alone. In other words, justification, redemption and reconciliation. What Paul was speaking of was sanctification and delivering himself from the power of sin in the active pursuit of holiness.

Second Promise: “By so doing you will save…your hearers.” Paul also promised Timothy would rescue his hearers (ἀκούοντάς; akouontas) meaning the congregation of believers in Ephesus.

“The promise is: “for by doing this you will save both yourself and those who hear you.” To be sure, a man is saved by grace, through faith; not by works (Titus 3:3; cf. Eph. 2:6–8); yet, since holy living and sound teaching are a fruit of faith, Paul is able to say that “by doing this” Timothy will save himself and his hearers. It is along the path of holy living and diligence in teaching and in watching over the life and teaching of others, that salvation (both present and future; see on 1 Tim. 1:15) is obtained. Besides, God promises a special reward to his faithful ministers, yes, to all his faithful witnesses (Dan. 12:3; Matt. 13:43; James 5:20); and threatens with severe punishment the unfaithful ones (Ezek. 33:7, 8).”^[2]

The watching and persevering of v 16 reemphasize the same point. Paul is not urging self-examination but constant alertness, both in life and doctrine. The two things belong together. Right doctrine without a godly life is of no value; while a godly life without right doctrine is not possible. Paul was aware of the danger of neglecting his own salvation (cf. 1 Cor. 9:27). If the minister does not take care to persevere, others are unlikely to be influenced by him.^[3]

Why are believers in Christ to carefully watch over and guard biblical doctrine and their personal lives? It is because people are watching how you live in light of what you teach and say you believe. How you act says more about what you truly believe than what you say. Any moral failure can seriously damage people’s faith in Christ and trust in pastoral leadership.

I encourage you to meditate today on the following Scripture references.

Proverbs 4:23–27 (ESV) – “²³ Keep your heart with all vigilance, for from it flow the springs of life. ²⁴ Put away from you crooked speech, and put devious talk far from you. ²⁵ Let your eyes look directly forward, and your gaze be straight before you. ²⁶ Ponder the path of your feet; then all your ways will be sure. ²⁷ Do not swerve to the right or to the left; turn your foot away from evil. “

1 Corinthians 9:24–27 (ESV) – “²⁴ Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. ²⁵ Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. ²⁶ So I do not run aimlessly; I do not box as one beating the air. ²⁷ But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.”

2 Timothy 4:6–8 (ESV) – “⁶ For I am already being poured out as a drink offering, and the time of my departure has come. ⁷ I have fought the good fight, I have finished the race, I have kept the faith. ⁸ Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day, and not only to me but also to all who have loved his appearing.”  

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 160.

^[2] Ibid., 160.

^[3] Donald Guthrie, “1 Timothy,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1301.

“Practice these things, immerse yourself in them, so that all may see your progress.” (1 Timothy 4:15 (ESV)

There is a common phrase I particularly heard from my parents when I was growing up and learning to play the clarinet; “practice makes perfect.” It means people become better at something if they do it often.

What applies to the playing of an instrument also relates to playing a sport, learning to drive a motor vehicle, doing a job, cooking, and raising children. The more you do something the better, skilled and confident you become. This also pertains to the craft of writing. “If you want to be a good writer, you should write every day. Remember, practice makes perfect.”

What is the ultimate goal in practice? It is not about mindless repetition for repetition’s sake. It is about achieving an excellence in whatever goal is pursued: whether it is playing a piece of music, completing an assigned task at work, driving, competing, or raising children in the nurture and admonition of the Lord (Eph. 6:4).

While none of us will achieve perfection in a specific discipline or craft, we can increasingly master a task and skill. This will require discipline, a teachable and humble spirit knowing we always have something more to learn. So, this common adage also applies in ministry and the teaching of God’s Word.

The Apostle Paul understood this concept or practicing. He wanted Timothy to understand it also. Being a pastor and preacher is not solely about being on a sanctuary platform and preaching well. Now, all pastors who preach want to excel at preaching. To do so requires discipline, a humble and teachable spirit, and the understanding there is always more to learn.

However, as we have learned from this epistle, being a faithful minister requires discipline, humility and a teachable spirit in the various other tasks facing a pastor. The words in today’s featured biblical text cannot be separated from the preceding fourteen verses or the three previous chapters.

Paul explained to Timothy, ““Practice these things” (ταῦτα μελέτα; tauta meleta). The phrase is a present, active imperative verb. Within the context, it means to continuously, actively and obediently continue thinking and doing what God commands.

Fulfilling this command would take total dedication. Paul stressed this when writing “immerse yourself in them” (ἴσθι; isthi). This too is a present, active, imperative verb. It literally means “to be in.” It is “to continue to perform certain activities with care and concern.”^[1] In other words, to not just go through the motions.

When a pastor obediently dedicates himself in this manner to God’s calling, the ultimate goals is to glorify the Lord (Rom. 11:33-36; I Cor. 10:31; I Peter 4:10-11). However, an immediate goal must also be considered. Paul wrote, “so that all may see your progress.” Progress (προκοπὴ; prokope) means advancement. It is change for the better.

“Progress” (v. 15) was the standard philosophical way to describe a disciple’s advancement in moral philosophy and was naturally applied to advancement in Jewish (Gal 1:14) and Christian (Phil 1:25) truth as well. It is clear that Timothy’s attention to his teaching is critical: his teaching would affect the salvation of his hearers (v. 16; cf. 2 Tim 3:15).”^[2]

“Here is the positive side of Paul’s negative (“do not neglect.…”) exhortation of verse 14. The command be diligent (meleta, from meletaō, “give careful thought to”) is the converse of the command in the previous verse (amelei, from ameleō, “give no thought to”). Timothy was to give his careful attention to Paul’s instructions; indeed, he was, literally, “to be in them” (or, with the niv, to give himself wholly to them). As he would do so his progress would be evident to all observers and his problem of low credibility, implied throughout this section, would be alleviated.” ^[3]

“Over against “Do not grow careless,” Paul places, “Let these things be your constant care” (cf. verses 14 and 15). By the expression “these things” he is thinking of the entire contents of chapter 4 (that defection is on the way, against which Timothy must warn others; that even now there are those who would substitute profane myths for the true gospel; that Timothy must be nourished on the words of the faith, and must train himself for godly living; that he must so conduct himself that no one will despise his youth; that he must not neglect but must exercise and cultivate his special gift; etc.).”^[4]

“In these things be (absorbed). “Be in them,” says the apostle, as if to say, “Be in them with your whole heart, with all your soul; be completely wrapped up in them.” The contemplated result will be so that your progress may be evident to everyone. We accept the usual interpretation of these words to be the correct and natural one, namely, that if Timothy will devote himself completely to his task, as indicated, all (especially those in the church, but to some extent even outsiders who come into close contact with believers) will take note of his spiritual and professional advancement, to the glory of God. Cf. Phil. 1:12, 25.”^[5]

Pray for your pastor and ministry staff. Pray for their progress and advancement in their tasks and personal growth in Christ. Pray for yourself that others would see your progress in Christ and be encouraged. After all, practice makes perfect.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 655.

^[2] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 4:15–16.

^[3] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 741.

^[4] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 160.

^[5] Ibid., 160.

“Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you.” (1 Timothy 4:14 (ESV)

One of the ministries the Holy Spirit conducts in the church today is the giving of spiritual gifts to believers in Christ. A spiritual gift is a God-given ability for service. While the Fruit of the Spirit focuses on the character of the Christian (Gal. 5:16-23), spiritual gifts focus on the work done by the Christian of godly character. The Holy Spirit distributes spiritual gifts as He wills (I Cor. 12:11). The Scriptures also teach that no one has all the spiritual gifts (I Cor. 12:12-31).  

Each and every believer in Christ possesses a spiritual gift. In fact, many posses more than one God-given ability to serve. 1 Peter 4:10–11 (ESV) says, “¹⁰ As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: ¹¹ whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen.”

Early in his first letter to Timothy, the Apostle Paul acknowledged Timothy’s possession of a spiritual gift (I Tim. 1:18). Timothy was to then use this spiritual gift to wage the good warfare with perseverance and integrity (I Tim 1:19). In today’s featured text, the apostle commands his young protégé to do something else with his spiritual gift; “Do not neglect the gift you have.”

Timothy’s spiritual gift was given to him by prophecy. The verbal phrase was given (ἐδόθη; edothe) is an aorist, passive, indicative verb. God gave Timothy his spiritual gift as a particular point in past time. Timothy was a passive recipient of this gift, while God the Holy Spirit was the active giver.

The phrase by prophecy (διὰ προφητείας; dia propheteias) refers to the means of an inspired utterance God gave the elders of the church who laid their hands on this young pastor. The council of elders (πρεσβυτερίου; presbyteriaou) is a group of Christian elders.

“Oracular utterances had long been used to attest the divine rights of kings and other officials, and Paul’s mentioning of prophecies about Timothy’s gift (probably teaching—4:13) at his ordination could help quiet the opposition (see 1:18). The approval of the “presbytery” (KJV, NASB) or “body of elders” (NIV) also could silence criticisms about his youth (4:12). Mature Jewish teachers ordained other Jewish teachers through laying hands on them; this practice served as official accreditation.”^[1]

Dr. William Hendriksen writes, “In all probability this refers to what had happened at Lystra on Paul’s second missionary journey. It was then that Timothy by the operation of the Holy Spirit had been amply endowed with this gift. Of this and of the character of his task he had been made aware through (διά) prophetic utterance of inspired bystanders. Moreover, all this was in association with (or accompanied by: μετά) the imposition of the hands of the presbytery (used elsewhere to indicate the Sanhedrin—Luke 22:66; Acts 22:5—, but here for the college of elders or, in that sense, the consistory of the church).^[2]

“Paul’s own hands had also rested upon him (2 Tim. 1:6). This imposition of hands symbolizes the transfer of a gift from the Giver to the recipient. In the present instance it signifies that gracious act of the Holy Spirit whereby he confers his special favor upon Timothy, enabling him to carry out the duties of his important office as apostolic representative (cf. also Acts 6:6; 8:17; 13:3, 4).”^[3]

I have witnessed several ordinations of men God called into pastoral ministry. I remember my own ordination in April, 1983. It was challenging, joyous and solemn time of acknowledging God’s hand upon me and His work He would do in and through me. The resolve for me and my wife was to go where the Lord wanted us to go and to do what he wanted us to do for His glory. That holy resolve remains to this day.

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 4:14.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 159.

^[3] Ibid., 159–160.

“Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you.” (1 Timothy 4:14 (ESV)

One of the ministries the Holy Spirit conducts in the church today is the giving of spiritual gifts to believers in Christ. A spiritual gift is a God-given ability for service. While the Fruit of the Spirit focuses on the character of the Christian (Gal. 5:16-23), spiritual gifts focus on the work done by the Christian of godly character. The Holy Spirit distributes spiritual gifts as He wills (I Cor. 12:11). The Scriptures also teach that no one has all the spiritual gifts (I Cor. 12:12-31).  

Each and every believer in Christ possesses a spiritual gift. In fact, many posses more than one God-given ability to serve. 1 Peter 4:10–11 (ESV) says, “¹⁰ As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: ¹¹ whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen.”

Early in his first letter to Timothy, the Apostle Paul acknowledged Timothy’s possession of a spiritual gift (I Tim. 1:18). Timothy was to then use this spiritual gift to wage the good warfare with perseverance and integrity (I Tim 1:19). In today’s featured text, the apostle commands his young protégé to do something else with his spiritual gift; “Do not neglect the gift you have.”

Do not neglect (ἀμέλει; amelei) is a present, active, imperative verb. Timothy is to “not” presently, actively, and obediently disregard, be careless, or unconcerned about something. That something is for him to never disregard, be careless, or unconcerned about his God-given spiritual gift for service. Gift (χαρίσματος; charismatos) comes from the root word charisma or Charis. The English word grace comes from this Greek noun. Therefore, Timothy’s spiritual gift is a gracious gift from God. It is a personal gift he possesses. It is a personal and possessive gift God the Holy Spirit gave him (I Cor. 12:11). Such is the case for every believer in Jesus Christ.

1 Peter 4:10–11 (ESV) says, “¹⁰ As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: ¹¹ whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen.”

“We are to reflect God’s grace by serving one another with the gifts that He has given to us. Serving is a matter of stewardship. God has gifted some to speak the Word of God. He has gifted others to serve. The gifts that He has given are not limited to just these two. There are many different gifts (see Rom. 12:3–8; 1 Cor. 12; Eph. 4:1–16). As God’s people use their gifts, they reflect His creativity as well as His grace,” explains Christian author Sarah Ivill.

“Regardless of what gifts we’ve received, we’re often tempted to think that we can’t accomplish the opportunities to use our gifts that God sets before us. It’s impor­tant, then, to remember that God will supply us with the strength to use them. In this way, God is glorified through Jesus Christ in everything that we do. It’s also a temptation at times to glory in our gifts or relish the praise that we receive from others. But remember, the glory and dominion belong not to us but to God. From beginning to end, He alone is worthy of praise. He has given us the gift, supplied the strength to use the gift, and accomplished the outcome that results from the gift’s being used.”

“Timothy had been specially gifted for his task. Hence, Paul continues, Do not grow careless about the gift that is in you. That gift of discernment between the true and the false, and consequently of being able to exhort, teach, and guide, Timothy must employ to the best advantage. He must make use of it when he himself administers the Word and he must also exercise it when he tells others how to preach. He must never grow careless about it or neglect it. It is a precious charisma, that is, a special gift of God’s grace bestowed upon him by the Holy Spirit.^[1]

What is, or are, your spiritual God-given abilities to serve Him? Do not regard them as unimportant or unnecessary for service in the church. God has uniquely equipped you. Use this equipment for Hisa honor and glory.

May the Lord’s truth and grace be found here. Have a blessed day of God-equipped service.  

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 159.

“In the beginning, God created the heavens and the earth.” (Genesis 1:1 ESV)

From the starting point of Genesis 1:1, the Scriptures articulate a wealth of additional information and revelation concerning God.

God is spirit (John 4:24; 2Co 3:17). He is declared to be light (Isaiah 60:1-19; James 1:17; 1 John 1:5), love (1John 4:7-11,16),  invisible (Job 23:8,9; John 1:18; 5:37; Colossians 1:15; 1Timothy 1:17), unsearchable (Job 11:7; 37:23; Psalm 145:3; Isaiah 40:28; Romans 11:33), incorruptible (Romans 1:23),  eternal (Deuteronomy 33:27; Psalm 90:2; Revelation 4:8-10) and immortal (1Timothy 1:17; 6:16). 

God is omnipotent (Genesis 17:1; Exodus 6:1-3), omniscient (Psalm 139:1-6; Proverbs 5:21), omnipresent (Psalm 139:7; Jeremiah 23:23) and immutable (Psalm 102:26-27; James 1:17). He is the only-wise God (Romans 16:27; 1Timothy 1:17), who is glorious (Exodus 15:11; Psalm 145:5), and the Most High (Psalm 83:18; Acts 7:48).

God is perfect (Matthew 5:48), Holy (Psalm 99:9; Isaiah 5:16; 6:1-7), just (Deuteronomy 32:4; Isaiah 45:21), true (Jeremiah 10:10; John 17:3) and upright (Psalm 25:8; 92:15). He is also righteous (Ezra 9:15; Psalm 145:17) good (Psalm 25:8; 119:68), great (2 Chronicles 2:5; Psalm 86:10), gracious (Exodus 34:6; Psalm 116:5), faithful (Corinthians 10:13; 1Peter 4:19), merciful (Exodus 34:6-7; Psalm 86:5; 103:8-17) and long-suffering (Numbers 14:18; Micah 7:1).

Additionally, God is a jealous God (Joshua 24:19; Nahum 1:2), but also compassionate (2 Kings 13:23). The Scriptures describe Him as a consuming fire (Hebrews 12:29). There is none beside him (Deuteronomy 4:35; Isaiah 44:6), none before him (Isaiah 43:10), none like him (Exodus 9:14; Deuteronomy 33:26; 2 Samuel 7:22; Isaiah 46:5-9; Jeremiah 10:6) and none good but him (Matthew 19:17). He fills heaven and earth (1Kings 8:27; Jeremiah 23:24) and should alone be worshipped in spirit and in truth (John 4:24).

What is more is that God is self-existent (Exodus 3:1-4), self-sufficient (Psalm 50:11-12) and infinite (I Kings 8:22-27; Jeremiah 23:24). God is wise (Proverbs 3:19; I Timothy 1:17). He is also sovereign (Isaiah 46:1-11).

With assistance by the Holy Spirit, believers in Christ understand that God is incomprehensible (Job 11:17-19; Romans 11:33; I Corinthians 1:18-2:16). He is also faithful (Deuteronomy 7:1-9; Psalm 89:1-2), good (Psalm 107:8) and gracious (Psalm 1114; I Peter 5:10). He is One in essence (Deuteronomy 6:1-5; Isaiah 44:6-8) but also subsists as three persons (Matthew 29:19-20; 2 Corinthians 13:14).

Pastor Richard D. Phillips explains, “The Bible opens by saying, “In the beginning, God created the heavens and the earth.” The purpose of the creation account was not to answer twenty-first century scientific skeptics, but to teach the people of Israel about their God. The God who had delivered Israel in the exodus, who now revealed Himself through the pen of Moses, is the true God and Maker of everything that is. God is the source of all things; in the beginning He already is, and, by His Word, the very universe was made.”

May we worship the One, True God in spirit and in truth (John 4:24). Have a blessed day in the LORD.

Soli deo Gloria!

^“Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching.” (1 Timothy 4:13 (ESV)

The Apostle Paul wanted his young protégé Timothy to know he was coming to visit him in Ephesus.  The phrase until I come (ἔρχομαι; erchomai) is a present, middle, indicative verb. Paul said he would personally arrive in the city and visit the church and its young pastor.

“Until I come” is the correct translation, and harmonizes with 3:14 (“hoping to come to you shortly”). The idea is, “If and when I return, I will give you new instructions.” Perhaps Paul had in mind some other mission on which Timothy could then be sent,” explains Dr. William Hendriksen.^[1]

“During the apostle’s absence, then, his representative is given instructions about his duty with respect to public worship in the entire district. He must see to it that in all the churches of Ephesus and surroundings three elements receive due prominence.”^[2]

What are these three elements Paul mentioned to Timothy? They were to devote himself to the public reading of Scripture, to exhortation, and to teaching the Word of God.

First, devote yourself (πρόσεχε; proseche) is a present, active imperative verb. Timothy must continuously, actively and obediently apply himself to a certain action or behavior. The Greek text literally says to public reading (ἀναγνώσει; anagnosei). This refers to reading something out loud. The implicit idea is for Timothy to publicly read aloud the Scriptures. When the church gathers to worship.

“The public reading of Scripture (just as in the synagogue, Luke 4:16; Acts 13:15; 2 Cor. 3:14; but now not only the reading of law and prophets, but in addition portions of the growing New Testament, Col. 4:16; 1 Thess. 5:27; Rev. 1:3).^[3]

Second, to exhortation. Exhortation (παρακλήσει; paraklesei) means encouragement, comfort and consolation. While this may be done with words, within the context Timothy is to encourage people from the Scriptures regarding doctrine and Christian living.

Third, to teaching. Teaching (διδασκαλίᾳ; didaskalia) refers to biblical instruction and the teaching of doctrine. This must be done in both formal, and informal, settings.

“It does make a difference what one believes! The attitude of heart is not everything. There are certain facts with respect to doctrine and morals which must be taught, and which one must accept and embrace, so that one’s life is founded upon them. So much is clear: if there be no pulpit-reading, exhorting, and teaching, divine worship is a misnomer. In the early church, when very few individuals owned private copies of the sacred writings, and all such material had to be copied by hand, one can imagine how important was the public reading of Scripture. But even today the careful selection, and clear and interpretive reading of an appropriate portion of Holy Writ is “the most important part of public worship.” And even today if the choir takes so much time that little is left for exhorting and teaching, something is wrong. Timothy, then, must continue to devote his attention to these important matters.”^[4]

Are the worship services in your local church including the reading of Scripture, exhortation and biblical teaching? May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 158.

^[2] Ibid., 158.

^[3] Ibid., 158.

^[4] Ibid., 159.

^“Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching.” (1 Timothy 4:13 (ESV)

What kind of preaching can properly be identified as biblical preaching? Is biblical preaching a devotional talk, an oration, or a motivational speech? Can a pastor briefly refer to a biblical text and then spend the rest of the sermon time talking about something totally unrelated to the text and have this identified as biblical preaching? What is the difference between preaching and teaching? Today’s text, among many others, provide ample direction and definition as to the mandate, the manner, and the definition of biblical preaching.

“When warnings about a drift away from biblical preaching sound, the only reasonable response is a return to the scriptural roots of preaching to reaffirm its essential nature. In a reexamination of the heritage of biblical proclamation, two elements emerge: the mandates to preach and the manner of preaching,” explains Dr. Richard L. Mayhue.

The mandates to preach are found in the following New Testament texts. The pastor, preacher, teacher and student of Scripture can find many examples and exhortations in the Gospels, Acts, the Epistles, and Revelation. All biblical genres contain the command to preach the truth in fulfillment of God’s will. The following five New Testament passages represent the comprehensive and cumulative content supporting the importance of preaching the Word of God.

Matt. 28:19–20— “Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”

1 Tim. 4:13— “Until I come, give attention to the public reading of Scripture, to exhortation and teaching.”

2 Tim. 2:2— “And the things which you have heard from me in the presence of many witnesses, these entrust to faithful men, who will be able to teach others also.”

2 Tim. 4:2— “Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction.”

Titus 2:1— “But as for you, speak the things which are fitting for sound doctrine.”^[1]

Not only does God’s Word provide the mandate for preaching, but also the manner of preaching. There are four predominant words found in the New Testament regarding the proper and biblical manner of biblical preaching.

Kēryssō sees general use throughout the Gospels, Acts, and the Epistles. John the Baptist (Matt. 3:1), Jesus (Matt. 4:17), and Paul (Acts 28:31) all engaged in the action of preaching as indicated by this verb. To Timothy, Paul commended this same activity, telling him to preach the Word (2 Tim. 4:2).^[2]

Εύαγγελίζω (euaggelizō, meaning “I preach the gospel”) is practically interchangeable with kēryssō (Luke 8:1; Acts 8:4–5). Paul and Barnabas preached the good news of the Word of the Lord (Acts 15:35).^[3]

Μαρτυρέω (martyreō, meaning “I testify,” or “I bear witness”) is a legal term picturing the communication of truth from one who has a first-hand knowledge. John the Baptist bore witness to the Light (John 1:7–8), and John the apostle testified to the Word of God (Rev. 1:2).^[4]

Διδάσκω (didaskō, meaning “I teach”) focuses on the purpose and content of the message transmitted, without excluding elements of the three previous verbs. As part of the Great Commission, Jesus commanded His disciples to teach (Matt. 28:20). Paul recommended teaching to Timothy (1 Tim. 6:2 and 2 Tim. 2:2). Teaching is sometimes associated with kēryssō (Matt. 11:1) and euaggelizō (Acts 5:42). The content of what is taught focuses on the way of God (Matt. 22:16) and the Word of God (Acts 18:11).^[5]

In light of the biblical mandate for and the manner of preaching, how may we biblically define preaching? There is a general consensus for three types of preaching: topical, textual, and expository.  

Topical messages usually combine a series of Bible verses that loosely connect with a theme. Textual preaching uses a short text or passage that generally serves as a gateway into whatever subject the preacher chooses to address. Neither the topical nor the textual method represents a serious effort to interpret, understand, explain, or apply God’s truth in the context of the Scripture(s) used.^[6]

By contrast, expository preaching focuses predominantly on the text(s) under consideration along with its (their) context(s). Exposition normally concentrates on a single text of Scripture, but it is sometimes possible for a thematic/theological message or a historical/biographical discourse to be expository in nature. An exposition may treat any length of passage.^[7]

The vision for His Word Today has always been to examine what the biblical text says, what it means, and how it may be applied in our lives. With this understanding, true biblical preaching is expository preaching. Today’s featured text from I Timothy 4:13 is one such Scripture reference supporting the vision and mission of expository preaching. It is this biblical text we will examine in detail when next we meet.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] Richard L. Mayhue, “Rediscovering Expository Preaching,” in Rediscovering Expository Preaching (Dallas: Word Publishing, 1992), 7.

^[2] Richard L. Mayhue, “Rediscovering Expository Preaching,” in Rediscovering Expository Preaching (Dallas: Word Publishing, 1992), 8.

^[3] Ibid., 8.

^[4] Ibid., 8.

^[5] Ibid., 8.

^[6] Ibid., 9.

^[7] Ibid., 9.

¹¹ Command and teach these things. ¹² Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity.” (1 Timothy 4:11–12 (ESV)

The following excerpt is by Dr. J. Ligon Duncan. He is an American Presbyterian scholar and pastor. He is Chancellor of Reformed Theological Seminary. Jackson, Miss. He preached this message in 2004.

I. Speak with authority and
instruct your flock with these truths.

II. Prove your office by your
life.

Secondly, notice what he says in verse 12.
It boils down to this: he says, “Timothy, practice what you preach. Let no one
look down on your youthfulness, but rather in speech, conduct, love, faith and
purity, show yourself an example of those who believe.” Or, show yourself an
example to believers. What’s Paul saying? He’s saying practice what you
preach, Timothy. Prove your office by your life. Timothy, you’re young. There
are older and more experienced people in your congregation. It would be
possible for them to say, “Boy, that preacher’s kind of young….” And Paul
says, “Timothy, you show that you have every business being a minister of the
word of God by the way you live. You practice what you preach.”

And he zeroes in on five specific areas. He says, ‘Timothy, first…notice, first…with your speech show that you’re qualified to be a minister of God.’                                                                                                                                    This isn’t his preaching speech, this is his day-to-day speech. In the way that you talk, Timothy, in the respectful way that you talk to people, in the serious way that you talk to people; in the appropriate way that you talk to people, you show with your language that you’re a minister of the gospel.

And, in your conduct, in your manner of life,
show that you are qualified to be a preacher of the gospel.
Twenty-four/seven, with your life outside of the pulpit on Sunday morning and
Sunday evening, the rest of the week, you show with your manner of life that
you’re called to be a preacher of the word of God.

And Timothy, you show with your love.                                                              You show in the way that you serve others in love that you put their interests before your own; that you serve them even at your own expense. You show in the way that you love that you’re a minister of the gospel.

And Timothy, you show by your faith.                                                                     
Does Paul mean your trust in the promises of God, or does he mean your fidelity to
the truth of God? I don’t know. It’s kind of hard to say. Sometimes he uses
this word to mean “faithfulness;” sometimes he means it to be “faith.” Either
would be a true exhortation, wouldn’t it? Timothy, by your faith show that
you’re called to be a minister of the word.

And Timothy, by your purity…and Paul has
especially in view Timothy’s sexual purity.  The way he relates to the
female members of his congregation. As one older minister in the Lord exhorted
me and other younger ministers, he said, “Brothers, love the sisters, but take
no pleasure in them.” Meaning, you love them like a sister in Christ. You
serve them. But do not lust for them. Do not treat them as an object for
your gratification. You love them purely, like a sister in Christ. That’s what
Paul’s saying to Timothy.

And he’s saying, Timothy, you be an example.
Timothy’s preaching, his authoritative preaching, is to be preceded by a life
that exhibits the fruits of that authoritative preaching. He is to practice
what he preaches. And my friends, all true Christian profession shows itself in
how we live. And so, if Timothy is to be an example to us as believers in these
five areas, then we ought to be examples to one another in these five areas. Are
you praying that the Lord would grow you in those five areas? Are you praying
for your brothers and sisters in Christ here at First Presbyterian Church that
they would grow in these areas and be an encouragement to you? And that we
collectively would be a witness to the world that God has done a work in our
hearts, and therefore in us there is appropriate godly speech and conduct, and
love and faith and purity? That’s a good prayer to pray for one another, and
it’s certainly something for us all to aspire to, whether we’re ministers or
not.

Ministers, elders here today, are you striving to adorn your life with this godliness? That’s what Paul’s calling us to do. We have a special burden to strive after this holiness, by the grace of the Holy Spirit.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹¹ Command and teach these things. ¹² Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity.” (1 Timothy 4:11–12 (ESV)

The following excerpt is by Dr. J. Ligon Duncan. He is an American Presbyterian scholar and pastor. He is Chancellor of Reformed Theological Seminary. Jackson, Miss. He preached this message in 2004.

What’s a minister supposed to be and do? What is the heart of the ministry of the local church?You know, over the last hundred years in America, there have been more answers given to that question than I can even begin to list for you today. Just about everybody studying the church today agrees that ministers are expected to be more things now than they’ve ever been expected to be before. Historically, the Christian church expected ministers to preach, they expected ministers to lead in worship, and to pastor.

Today ministers are expected to be jacks-of-all-trades: salesmen, fund-raisers, leaders, counselors, therapists, cheerleaders, coaches….and then along the way somewhere, preach every once in a while, disciple and minister to the people of God in times of need. There’s been a multiplication of the expectations on the part of those in the pew for the ministers of the word. That’s just something that sociologists tell us. Everybody seems to be telling us that.

What, then, ought to be the job description of the minister? Paul has something to say about that in this passage today. What ought to be the model, the pattern of ministry in the local church? Again, if I were to list all the options that are out there today, we wouldn’t have time just to list the options! There is a model for how the church ministry ought to be conducted on every…there are ten models on every bookshelf that you find on “Ministry” in a local Christian bookstore. The church needs to be completely remodeled in order to appeal to seekers. No, the church needs to be completely remodeled in order to be welcoming to seekers. And there’s a model for every…there’s a philosophy for church life on every bookshelf–gobs of
different approaches. What, then, should be the pattern of ministry in the local church? Paul says in this passage today what it ought to be. I want you to see six things, very briefly, that he directs to Timothy and to all ministers: six things that have something to say to all of us here gathered under the hearing of the word today. The first thing is this. You’ll see it in verse eleven.

I. Speak with authority and
instruct your flock with these truths.

Paul wants Timothy’s proclamation to be authoritative. The first point that Paul makes to Timothy is that his ministry should be authoritative. He’s talking about authoritative proclamation. Notice what he says in verse eleven: “Prescribe and teach these things.” Some of your translations may say “command and teach these things.” That’s a perfectly good translation. It’s a military word that’s being used. “Command” or “prescribe” here is the word that is used to speak of the orders that are given by a superior officer to inferior officers. Paul is saying to Timothy that his proclamation needs to be authoritative.

Do you realize how counter-cultural that is? I’m told by everybody around me today that the pattern of ministry in the Christian church needs to be changed because people don’t like to be “preached at.” They don’t like a sermon. They like dialogue. They like advice. They’re more into the give and take of therapy than they are in the direct proclamation of a lecture or a sermon. And so, we’re told on every side the way we go about doing church needs to change, because people don’t like that. Well, I’ve got some news for you: people have never liked this!! There’s never been a time when people liked to have their hearts probed. There’s never been a time where people liked to have somebody discover where they have been weighed in the balance and found lacking. There’s never been a time where people liked to be told ‘you’re dead wrong; you need to go another direction.’

And Paul says that’s exactly what people have
always needed, whether they like it or not. So, he says, “Timothy,
prescribe and teach these things.” In other words, in your preaching, be
authoritative. You’re not speaking for yourself. You’re not sharing your
opinions. You’re not burdening people with your own idea about life. You’re
speaking God’s word to them, so be authoritative about it! And you know what?
Because all faithful Christian teaching has with its view the production of a
life of fellowship and obedience to God, it’s got to be authoritative because
we’re not just speaking the word in order to tell you something new or
interesting. We’re not just giving you some fun facts to know and tell.
Christian teaching has in view the transformation of life. And so, it’s got to
be authoritative.

And as Christians, we ought to want to sit under a
ministry that is faithful in the authority of its proclamation. That’s
something that, if the Lord moves you from this place to another place, that’s
something you ought to look for. Not a ministry that’s ‘dialoguing’ with you;
not a minister that’s doing a late-night talk show chat on a bar stool; but
someone who’s proclaiming authoritatively God’s word. That’s what Paul says we
ought to do. This isn’t the opinion of up-tight Presbyterians: this is Paul,
under the inspiration of the Holy Spirit telling you what God wants in ministry.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!