Waiting

Waiting.

I wonder how many of us enjoy waiting ? I know that I rather do something else, well I’m a man, and most men, and if not a lot of women will hopefully agree with me that men aren’t particularly good at waiting!

We seem to spend so much time in the day, waiting, perhaps it’s waiting for the Bus or Train, which always seem to be running late, if you’re anything like me, you keep checking your watch and the timetable, or if you’re desperate, sending a text message to the local Bus company timetable service, who then sent you a text message for the time of the next bus!

Several Supermarkets, here in the UK, now have  a self checkout service rather than a check out operator scaning  your goods, customers can now self-scan, it’s suppose to make things easier for customers but if you like me, you spend at least twice as long self-scanning than you would do at a more conventional check-out ! Maybe it’s a man thing !.

In the so-called Western or developed world, we seem constantly rushing or hurrying, trying to get places quicker or faster, we have Instant Coffee, Express Checkouts, Online Banking, Online Shopping, which is really cool, because you don’t have to queue and it’s delivered, sometimes even the next day.

I’ve had many moments where God has either spoken into or touched my life, I remember when God moved in my life as a somewhat angry, self centred and annoying teenager, a few of you  will remember me like that! Of all the years, I’ve prayed and sought God’s face, wept, read my Bible, keep going, nearly give up dozens of times, been disappointed, hurt, felt rejection.

Throughout the years despite all that has happened, I’m still here, still have questions that I can’t answer, been confused over so many things, and at least several times lost for words, failed, Yet Jesus still loves me, still cares for me, and is still by my side.

Some time ago, I went through a time of hurt and rejection, and although I didn't give up on my relationship with the Lord.  I had stopped going to Church. I was angry and confused both with myself, others and the Lord.  During this time, I had two significant dreams, in one dream one of the elders from a church I used to attend, and had left some years was praying with me in  his office, and the second dream was coming here to Southport, and both happened as in the dreams.

It has and will involve change on my part, but the only true option I have is to move forward, it means moving on and standing strong, It means giving my full attention to all the things God has spoken into my life and done in my life, it involves letting go of some things so that I can lay hold of other things, it’s means pain and sorrow, but also means joy and fulfilment. It means moving on from where I am to where God wants me to be.

Change is coming.

It’s taking longer than I expected, and although there seems to be a delay, these things come in God’s Timing and not ours. Yes I’m moving forward and staying focused, and when God will fulfill His promise, I’ve nearly given up a few times, even in the last few weeks, I don’t know how and when, or how long the journey will be, but I’m taking it one day, and one step at a time, and know in God’s timing I will arrive.

There are two scriptures that God has spoken into my life this last week. These are Habakkuk 2:3 and Hebrews 10:35-36

Habakkuk 2:3 Niv

3 For the revelation waits an appointed time;

it speaks of the end

and will not prove false.

Though it linger, wait for it;

it [c] will certainly come and will not delay.

Hebrews 10:35-36 TNiv

35 So do not throw away your confidence; it will be richly rewarded.

36 You need to persevere so that when you have done the will of God, you will receive what he has promised.

Yours in Him

Blair Humphreys

Gay marriage cake: Christian Institute seeks donations for Ashers Bakery legal battle

Gay marriage cake: Christian Institute seeks donations for Ashers Bakery legal battle

A plea has gone out from the Christian Institute for funds to support the firm ahead of the court case in March.

Ashers - a Christian-run business - is being taken to court by the publicly-funded body after refusing to include a slogan 'Support gay marriage' on a cake ordered by a gay activist.

In today's paper the Christian Institute states: "We're supporting Ashers Baking Co as they face court for upholding marriage".

The full-page ad on page 15, featuring a photograph of Daniel McArthur, Ashers' general manager, continues: "The taxpayer-funded Equality Commission is taking Ashers Baking Company to court for refusing to decorate a cake with the message 'support gay marriage'.

Words for The Wise, The Commitment to Doctrine (Teaching), 1 Timothy 6 NIV (UK)

1 Timothy 6 New International Version - UK (NIVUK)

6 All who are under the yoke of slavery should consider their masters worthy of full respect, so that God’s name and our teaching may not be slandered. 2 Those who have believing masters should not show them disrespect just because they are fellow believers. Instead, they should serve them even better because their masters are dear to them as fellow believers and are devoted to the welfare[a] of their slaves.

False teachers and the love of money

These are the things you are to teach and insist on. 3 If anyone teaches otherwise and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, 4 they are conceited and understand nothing. They have an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions 5 and constant friction between people of corrupt mind, who have been robbed of the truth and who think that godliness is a means to financial gain.

6 But godliness with contentment is great gain. 7 For we brought nothing into the world, and we can take nothing out of it. 8 But if we have food and clothing, we will be content with that. 9 Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.

Final charge to Timothy

11 But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness. 12 Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses. 13 In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession, I charge you 14 to keep this command without spot or blame until the appearing of our Lord Jesus Christ, 15 which God will bring about in his own time – God, the blessed and only Ruler, the King of kings and Lord of lords, 16 who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honour and might for ever. Amen.

17 Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. 18 Command them to do good, to be rich in good deeds, and to be generous and willing to share. 19 In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life.

20 Timothy, guard what has been entrusted to your care. Turn away from godless chatter and the opposing ideas of what is falsely called knowledge, 21 which some have professed and in so doing have departed from the faith.

Grace be with you all.

The IVP New Testament Commentary Series

Timothy, Fight the Good Fight (6:12-15)

The servant of God must also fulfill the calling of ministry. The charge issued in 1:18 is repeated here. Paul has changed the metaphor, however, from ministry in terms of a military struggle to ministry in terms of an athletic contest (see also 2 Tim 4:7). Thus the need for perseverance, sustained effort and training dominate in this charge (compare 1 Cor 9:24-27; 2 Tim 2:5). Like a skillful coach, Paul supplies ample motivation for maintaining the struggle.

1. Eternal reward (6:12). Especially for the minister, to "finish the race" is no mere option. The command tone (take hold) reminds us of the real element of human responsibility in the salvation process, as it also implies the real possibility of success. Though the cost is great, the Christian leader can arrive at the goal of personal salvation, eternal life.

But while the athletic imagery emphasizes the human side, it is the prior action of "calling" that establishes the believer's future success. In the passive, the verb refers clearly to God's call to eternal life. Yet as we have just seen, divine sovereignty does not preclude human responsibility. Timothy had an obligation to participate in his salvation. We too must view faithful Christian living and service, in whatever context God places us, as our necessary responsibility to God.

2. Past promises (6:12). The Greek sentence continues without a break, and attention shifts to Timothy's past commitment to God. It may be (as the NIV interprets it) that the phrase good confession in the presence of many witnesses relates directly to God's calling (to eternal life), indicating the time when realization of this occurred. In this case, the event in mind would probably be Timothy's baptism. However, the phrase may be linked more directly to the parallel commands to fight and to take hold, making the event grounds for obedience to those ministerial commands. In this case, the allusion would be to a commissioning ceremony of some sort. The two ceremonies would have been similar in tone, each including a confession of faith, a charge and a vow of commitment.

To judge from the ministry context here and probable allusions to the event elsewhere (1:18; 4:14), Paul may have had in mind Timothy's commissioning (similar to the more modern ordination). Then his reasoning is that the two commands of verse 12 are in keeping with the promises of God's selection of one for ministry. The ceremony that bound the congregation to acknowledge the authority of the new minister also bound the minister to faithful service.

Today the binding force of one's word is often questioned, but before God that is not so. The minister's pledge to serve must not be taken lightly. But it takes discipline as well as forceful reminders from coworkers or from God's Spirit to bring us back to first promises that bind. Yet what the servant must recall are not only human commitments to God but also God's commitments to his servants.

3. Present promises (6:13). This comes more clearly into view as Paul reminds Timothy of his present situation. Christian service is not something God initiates, like the christening of a ship, then leaves to run its own course. It begins with God's choice and continues in his presence and fellowship. So when Paul repeats the solemn charge, which begins in verse 13 and ends in verse 14, he emphasizes Timothy's continuing fellowship with God and Christ.

In this fellowship, too, obligation and promise are combined. To be in the sight of God (5:21; 2 Tim 4:1) is cause for reverent fear. The Hebrews were terrified of God's presence, which, as Moses explained, was to keep them from sinning (Ex 20:20). But God's presence meant for them also his faithful care—guidance, food, clothing (Deut 8:1-5). And the description of God as life-giver means the same for Paul's readers. God's constant presence should spur the Christian on to excellent service. Equally, this truth provides encouragement and strength, for the ever-present God is the one who gives and sustains life.

At the same time Timothy is reminded of his fellowship with Christ. He is our ever-present Lord (compare Mt 28:20). This comforting promise of continual fellowship, however, ought to compel us to the heights of faithfulness, for our Lord is also our judge (2 Tim 4:8; Rev 3:15-16).

Christian leaders in difficult situations have always found encouragement in Christ's experience. In fact, God has called us to participate in the very ministry Christ initiated. He made the good confession first, before Pontius Pilate. Paul's allusion is difficult to ascertain. Probably the reference is to Jesus' trial and to the supreme testimony he gave in his death. He authenticated his calling and commitment to serve God before the representative of this world, despite great danger and temptations to denial (see Jn 18:28-37). The one called to serve God makes a confession and commitment to continue Christ's own mission at any personal cost. Christ's commitment to his servants is continual fellowship.

4. Future promises (6:14). It is equally important for Timothy to concentrate on the promise of Christ's return, for two reasons. First is the promise of relief. The term Paul chose to describe the Second Coming here (the appearing) pictures the event as a glorious intervention to bring help. In fact, Paul uses the same term to refer to Christ's first advent (2 Tim 1:10; Tit 2:11; 3:4); this shows how the present age is to be understood in relation to Christ's two "appearances"—what began with Christ will end with Christ. When God's appointed time arrives, relief will come to the minister. A Christian's earthly duties will cease.

Second is a note of urgency. The obligations connected with the call to service (the command, vv. 11-12, to lead an exemplary Christian life) must be kept, the course must be finished in all faithfulness (without spot or blame), for Christ comes to judge (2 Tim 4:1, 8). In light of the certainty of this future event, without spot or blame stresses the need for a life that expresses godliness consistently and in all respects. The early Christians lived as if Christ's return would occur during their lifetime. We for the most part do not, and we are the weaker for it. This confident hope of consummation and evaluation can sustain us when days are long, bodies grow weary and results seem few.

5. Sovereign God (6:15-16). Last of all in the charge to Timothy, Paul calls to mind the sovereign and majestic God. A clear vision of the true nature of God is a strong motivation for holy living and service for all Christians. Paul declares that God has ordered all events (v. 15), including the appearance of Christ. But what a God! The Greek makes it clear that Paul has actually inserted a doxology, which celebrates the majesty and mystery of God, to describe the subject of the verb of execution (bring about) in verse 15. The force of Paul's artistry is to close the charge to God's servant in adoration and worship (compare 1:17).

The God whom Christians serve is the blessed and only Ruler. This description comes out of intertestamental Judaism. God's oneness and sovereignty (Ruler means "sovereign"), which might suggest transcendence and "otherness," are balanced by the blessing he intimately bestows on his people. The phrases King of kings and Lord of lords ascribe to God absolute sovereignty. This powerful combination appears in Revelation 17:14 and 19:16 in reference to Christ.

Majesty gives way to mystery in verse 16 as the doxology next declares God to be "the only one having immortality" (1:17). The meaning is that God is the source of eternal life, that life which is proper to him alone, which he has chosen to bestow on others. His dwelling place is unapproachable light (Ex 24:15-17; 34:29-35; 1 Jn 1:5-7), which speaks symbolically of his absolute holiness. The mystery becomes complete in the reference to his "invisibility" (1:17). The actual phrase, whom no one has seen or can see, recalls God's response to Moses, who in preparation for leading God's people requested to see God: "no one may see me and live" (Ex 33:20). Still, enough was shown to Moses to carry him through in confidence.

Finally, the doxology closes in praise, ascribing honor and might forever to the sovereign God (Rev 5:13). In the end, God's servants must set their concentration upon the invincible God. Turning the thought to praise, Paul reminds his readers that Christian life and ministry together form the appropriate response to the blessing of God.

The Bible Panorama

1 Timothy 6

V 1–2: SLAVES The word ‘bond servants’ means ‘slaves’. They are told to honour their masters so that God will be glorified. They must not take unfair advantage of Christian masters who bestow great benefits coming from their Christian character. Timothy is to insist on this. (Some slaves became more privileged and better supported than many free people.)

 V 3–5: SEPARATION Timothy is to separate himself from those who have selfish, corrupt and ungodly attitudes and lifestyles which cause them to seek gain rather than godliness.

 V 6–10: STRAYING Carrying on with the thought of gain, Paul tells Timothy that some have strayed from the faith, and injured themselves, because of a love of money. Godliness brings its own contentment. Paul advocates a simple lifestyle with gratitude for needs being met, and a desire to glorify God.

V 11–16: SPOTLESS Timothy, as a man of God, is to flee all spiritually harmful influences and seek the qualities and characteristics which are consistent with the ‘good fight of faith’. He is to seek to be kept spotless and blameless in the view of Christ’s appearing. He is to remember the coming appearing, the holiness and the greatness of his ‘King of kings and Lord of lords’.

V 17–19: SHARING Timothy is to tell the rich Christians, for whom all their riches have come from God, that they should be willing to share with others and invest in eternal life.

V 20–21: STEWARD That which has been committed to the stewardship trust of Timothy is to be protected from any teaching that would pollute it. Some have strayed through those polluted teachings and Paul prays for God’s grace for his protégé.

Dictionary of Bible Themes

5904 maturity, spiritual

The development of Christlike character and behaviour in the Christian through a renewed mind and tested faith.

Christlikeness as the goal and model for spiritual maturity

Eph 4:13-15 See also Col 2:6-7; Heb 12:2

Marks of spiritual maturity

Spiritual understanding Col 2:2 See also Ro 15:14; 1Co 2:6; 1Co 14:20; Eph 1:17-18; Heb 5:12-6:1

Discernment of God’s will and changed behaviour Col 1:9-10 See also Ro 12:2; 1Co 3:1-3; Gal 5:22-23; Eph 4:22-23; Php 1:9-11; 2Th 1:3

Stability Col 4:12 See also Eph 4:14; 2Pe 3:17-18

Care for the weaker brother Ro 15:1 See also Gal 6:1-2

Maturity is to be the aim of the Christian

Php 3:13-15 See also Lk 8:14 a reason for spiritual immaturity; 2Co 7:1; 2Co 13:11; 1Ti 6:11

The process of maturity

God causes spiritual growth Php 1:6 See also Gal 3:3; Heb 10:14

Possessing gifts of ministry Eph 4:11-13 See also Ro 1:11

Being equipped by the word of God 2Ti 3:16-17 See also Ro 15:4; 1Pe 2:2; 1Jn 2:5

Persevering through trials Ro 5:3-5 See also Heb 2:10; Jas 1:3-4; 1Pe 5:10

The concern of the pastor is to help others to maturity

Col 1:28-29 See also 2Co 13:9-10; Gal 4:19

Marks of spiritual maturity

1.      Spiritual understanding

Colossians 2:2-8 New International Version - UK (NIVUK)

2 My goal is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, 3 in whom are hidden all the treasures of wisdom and knowledge. 4 I tell you this so that no one may deceive you by fine-sounding arguments. 5 For though I am absent from you in body, I am present with you in spirit and delight to see how disciplined you are and how firm your faith in Christ is.

Spiritual fullness in Christ

6 So then, just as you received Christ Jesus as Lord, continue to live your lives in him, 7 rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness.

8 See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces[a] of this world rather than on Christ.

Romans 15:14-18 New International Version - UK (NIVUK)

Paul the minister to the Gentiles

14 I myself am convinced, my brothers and sisters, that you yourselves are full of goodness, filled with knowledge and competent to instruct one another. 15 Yet I have written to you quite boldly on some points to remind you of them again, because of the grace God gave me 16 to be a minister of Christ Jesus to the Gentiles. He gave me the priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit.

17 Therefore I glory in Christ Jesus in my service to God. 18 I will not venture to speak of anything except what Christ has accomplished through me in leading the Gentiles to obey God by what I have said and done –

2.    Discernment of God’s will and changed behaviour

Colossians 1:9-14 New International Version - UK (NIVUK)

9 For this reason, since the day we heard about you, we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all the wisdom and understanding that the Spirit gives,[a] 10 so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God, 11 being strengthened with all power according to his glorious might so that you may have great endurance and patience, 12 and giving joyful thanks to the Father, who has qualified you[b] to share in the inheritance of his holy people in the kingdom of light. 13 For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, 14 in whom we have redemption, the forgiveness of sins.

Galatians 5:16-26 New International Version - UK (NIVUK)

16 So I say, live by the Spirit, and you will not gratify the desires of the flesh. 17 For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever[a] you want. 18 But if you are led by the Spirit, you are not under the law.

19 The acts of the flesh are obvious: sexual immorality, impurity and debauchery; 20 idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions 21 and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.

22 But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law. 24 Those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25 Since we live by the Spirit, let us keep in step with the Spirit. 26 Let us not become conceited, provoking and envying each other.

3.     God causes spiritual growth

Philippians 1:3-11 New International Version - UK (NIVUK)

Thanksgiving and prayer

3 I thank my God every time I remember you. 4 In all my prayers for all of you, I always pray with joy 5 because of your partnership in the gospel from the first day until now, 6 being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.

7 It is right for me to feel this way about all of you, since I have you in my heart and, whether I am in chains or defending and confirming the gospel, all of you share in God’s grace with me. 8 God can testify how I long for all of you with the affection of Christ Jesus.

9 And this is my prayer: that your love may abound more and more in knowledge and depth of insight, 10 so that you may be able to discern what is best and may be pure and blameless for the day of Christ, 11 filled with the fruit of righteousness that comes through Jesus Christ – to the glory and praise of God.

Galatians 3:1-5 New International Version - UK (NIVUK)

Faith or works of the law

3 You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified. 2 I would like to learn just one thing from you: did you receive the Spirit by the works of the law, or by believing what you heard? 3 Are you so foolish? After beginning by means of the Spirit, are you now trying to finish by means of the flesh?[a] 4 Have you experienced[b] so much in vain – if it really was in vain? 5 So again I ask, does God give you his Spirit and work miracles among you by the works of the law, or by your believing what you heard?

4.    Being equipped by the word of God

2 Timothy 3:10-17 New International Version - UK (NIVUK)

A final charge to Timothy

10 You, however, know all about my teaching, my way of life, my purpose, faith, patience, love, endurance, 11 persecutions, sufferings – what kinds of things happened to me in Antioch, Iconium and Lystra, the persecutions I endured. Yet the Lord rescued me from all of them. 12 In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted, 13 while evildoers and impostors will go from bad to worse, deceiving and being deceived. 14 But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it, 15 and how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. 16 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, 17 so that the servant of God[a] may be thoroughly equipped for every good work.

1 John 2:5-8 New International Version - UK (NIVUK)

5 But if anyone obeys his word, love for God[a] is truly made complete in them. This is how we know we are in him: 6 whoever claims to live in him must live as Jesus did.

7 Dear friends, I am not writing you a new command but an old one, which you have had since the beginning. This old command is the message you have heard. 8 Yet I am writing you a new command; its truth is seen in him and in you, because the darkness is passing and the true light is already shining.

Easton's Bible Dictionary

Contentment

a state of mind in which one's desires are confined to his lot whatever it may be (1 Tim. 6:6; 2 Cor. 9:8). It is opposed to envy (James 3:16), avarice (Heb. 13:5), ambition (Prov. 13:10), anxiety (Matt. 6:25, 34), and repining (1 Cor. 10:10). It arises from the inward disposition, and is the offspring of humility, and of an intelligent consideration of the rectitude and benignity of divine providence (Ps. 96:1, 2; 145), the greatness of the divine promises (2 Pet. 1:4), and our own unworthiness (Gen. 32:10); as well as from the view the gospel opens up to us of rest and peace hereafter (Rom. 5:2).

Encyclopedia of The Bible

DOCTRINE (διδασκαλία, διδαχή, basically meaning teaching, usually emphasizing the content of what is taught). These two words occur forty-eight times in the NT and are tr. “doctrine” in all but two instances in the KJV. The RSV and NEB more often tr. them “teaching” or “instruction.” There is no single OT word which means “doctrine,” but see תּﯴרָה, H9368, “law,” esp. in later Judaism; לָמַד, H4340, to “teach,” or “instruct” or “learn,” אֱמוּנָה, H575, “truth.”

In the Gr. world, teaching (esp. didaskalia) implied the communication of knowledge, either of an intellectual or technical nature. For the most part it had a clear intellectual character.

Among the Jews, esp. in the OT, teaching served not for the communication of religious truth, but rather to bring the one taught into direct confrontation with the divine will. What is taught are the commandments; what is expected is obedience. Thus Moses is taught what he should do (Exod 4:15), and he in turn teaches Israel the commandments (Deut 4:1, 5, et al.), which they likewise are to teach to their children (Deut 6:1, 6, 7, et al.). Therefore, although a “doctrine” of the unity of God or of divine election is presupposed in OT teaching, such teaching is not the communication of such “doctrines” but instruction in the divine will.

For the most part the NT use of didaskalia and didachē corresponds more to the OT idea than to the Gr. That is, teaching usually implies the content of ethical instruction and seldom the content of dogmas or the intellectual apprehension of truth. For example, in the Pastoral Epistles “sound doctrine” which is “in accordance with the glorious gospel” is contrasted with all kinds of immoral living (1 Tim 1:9-11; cf. 6:1, 3; Titus 1:9; 2:1-5, 9, 10). Also the later work entitled the Didachē, or The Teaching of the Twelve Apostles, is a manual of ethical instruction and church discipline with scarcely any theological content.

In the NT this usage is strengthened by the relationship of didachē to kerygma, or preaching. It was by means of the kerygma that men were brought to faith in Christ (1 Cor 1:21); and the content of that kerygma included the essential data of the Christian message: the life, work, death and resurrection of Jesus Christ as God’s decisive act for man’s salvation (cf. Acts 2:14-36). Those who responded to the preaching would then be instructed in the ethical principles and obligations of the Christian life (2:42).

This relationship may be seen throughout the NT. Thus Jesus “preaches” the in-breaking of the kingdom of God (Matt 4:17; 11:28). Men are called to decision by His mighty words and deeds. But His teaching, which astonished the crowds for its authority, was replete with ethical demands (cf. the sixfold “you have heard that it was said...but I say to you” in Matt 5). So also Paul in his epistles often followed the kerygmatic content of his gospel with its ethical demands (Rom, Gal, Eph, Col). Such ethical demands were seen as the inevitable corollary of response to the kerygma.

One may note, therefore, that “doctrine” in contemporary parlance would derive more from the content of the kerygma than from the didachē in the NT.

However, since ethical instruction, or obedience to the divine will in the NT is so closely related to response to the preaching with its “doctrinal” content, it is not surprising that teaching itself eventually came to include the essential data of the faith. Thus “the elder” uses didachē to refer to the truth of the incarnation, belief in which, of course, should eventuate in love (2 John 9, 10).

This latter meaning of “teaching,” as including the essential beliefs of the Christian faith, ultimately prevailed in the Early Church and continues in vogue today by the tr. of “doctrine” for didachē and didaskalia.

Bibliography K. H. Rengstorff, διδάσκω, G1438, TDNT, II (1935), 135-165; C. H. Dodd, The Apostolic Preaching and Its Developments (1936); id. Gospel and Law (1951); D. M. Stanley, “Didache As a Constitutive Element of the Gospel-Form,” CBQ, XVII (1955), 216-228; J.-L. Leuba, “Teaching,” VB (Fr. orig. 1956), 414-416; J. J. Vincent, “Didactic Kerygma in the Synoptic Gospels,” SJT, X (1957), 262-273; E. F. Harrison, “Some Patterns of the New Testament Didache,” BS, CXIX (1961), 118-128; O. A. Piper, “Gospel (Message),” IDB (1962), II, 442-448; P. H. Menoud, “Preaching,” IDB (1962), III, 868, 869.

Be Blessed today

Yours because of His amazing grace

For the sake of His Kingdom and His Church

Blair Humphreys

Southport, Merseyside,  England

Words for the Wise, The Commitment to Christian Maturity, 1 Timothy 5 NIV (UK)

1 Timothy 5 New International Version - UK (NIVUK)

Widows, elders and slaves

5 Do not rebuke an older man harshly, but exhort him as if he were your father. Treat younger men as brothers, ² older women as mothers, and younger women as sisters, with absolute purity.

³ Give proper recognition to those widows who are really in need. ⁴ But if a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God. ⁵ The widow who is really in need and left all alone puts her hope in God and continues night and day to pray and to ask God for help. ⁶ But the widow who lives for pleasure is dead even while she lives. ⁷ Give the people these instructions, so that no one may be open to blame. ⁸ Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever.

⁹ No widow may be put on the list of widows unless she is over sixty, has been faithful to her husband, ¹⁰ and is well known for her good deeds, such as bringing up children, showing hospitality, washing the feet of the Lord’s people, helping those in trouble and devoting herself to all kinds of good deeds.

¹¹ As for younger widows, do not put them on such a list. For when their sensual desires overcome their dedication to Christ, they want to marry.¹² Thus they bring judgment on themselves, because they have broken their first pledge. ¹³ Besides, they get into the habit of being idle and going about from house to house. And not only do they become idlers, but also busybodies who talk nonsense, saying things they ought not to. ¹⁴ So I counsel younger widows to marry, to have children, to manage their homes and to give the enemy no opportunity for slander. ¹⁵ Some have in fact already turned away to follow Satan.

¹⁶ If any woman who is a believer has widows in her care, she should continue to help them and not let the church be burdened with them, so that the church can help those widows who are really in need.

¹⁷ The elders who direct the affairs of the church well are worthy of double honour, especially those whose work is preaching and teaching. ¹⁸ For Scripture says, ‘Do not muzzle an ox while it is treading out the grain,’^[a] and ‘The worker deserves his wages.’^[b] 19 Do not entertain an accusation against an elder unless it is brought by two or three witnesses. ²⁰ But those elders who are sinning you are to reprove before everyone, so that the others may take warning. ²¹ I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favouritism.

²² Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure.

²³ Stop drinking only water, and use a little wine because of your stomach and your frequent illnesses.

²⁴ The sins of some are obvious, reaching the place of judgment ahead of them; the sins of others trail behind them. ²⁵ In the same way, good deeds are obvious, and even those that are not obvious cannot remain hidden for ever.

Who are really in need, v3

Who is really in need, v5

Who are really in need, v16

Do you get the picture?

1 Timothy 5 from Elim Missions

Paul gives guidelines on who to give to.

1. Don't give if others especially family members can but who don't, v4.

2. Give to those who are asking God and whose trust for the answer is in Him not those who are simply asking for help, v5.

3. Don't give to those who have, v6.

4. Only give within an agreed policy, v9 onwards.

5. Give within the context of your culture, v9 onwards, living in Ephesus in the first century was not like today, we need to understand our culture.

6. Don't let giving become a burden too heavy to bear, v16

7. Don't give because the person is your favourite, v21

The IVP New Testament Commentary Series

The Christian Leader and Relationships (5:1-2)

As with an article of clothing, the church has its seams, created naturally by age differences, gender differences, economic differences and so on. These seams, where these various groups come together, often show visible signs of stress. It falls to the Christian leader to cross all these lines from time to time in order to minister effectively. But crossing these lines requires sensitivity and care.

This section is loosely connected with the preceding passage. Timothy, the minister, is still in view, but the topic changes here to ministry in a more general sense. On the one hand, the minister must carry out the task of ministry at every level of the church. The harsh rebuke that Timothy is to avoid using is the depersonalizing "tongue-lashing." This method of correction relies on fear and authority and is often applied when feelings of anger and insecurity are running high. Exhortation is a far more effective method of ministry. It includes correcting, admonishing, encouraging and comforting. This kind of ministry values the relationship between believers far above any need to assert or prove lines of authority. It seeks to promote unity at (almost) all costs.

But more than a caring style of ministry is required to cross with sensitivity the social lines indicated in these verses. In Timothy's day, role relationships within and across social boundaries were well defined. Respectability was determined by one's adherence to such rules of behavior. Becoming a Christian by no means meant that these social rules ceased to apply. On the contrary, all believers were to obey them (compare Tit 2:1-10). As models, Christian leaders, far from being above the rules, were all the more bound by them.

These rules come clearly into play in these instructions. First, in the course of ministry to older men, even if it be correction (such as the Ephesian situation might have required), the minister must treat them with the respect due a father (v. 1). Exhortation will therefore be gentle and respectful.

Ministry to younger men (the same verb, "to exhort," rather than the NIV treat, controls the passage)—or, in Timothy's case, to peers—must similarly not lean on authority, but stress the common bond in Christ.

Paul stresses equally that the rules governing communication and interaction across gender lines must be observed. Ministry here calls for sensitivity and caution. Older women are to be treated with the respect due a mother (v. 2). In ministering to younger women, the male leader has added need to make every effort to avoid giving the impression of unseemly behavior: [exhort] younger women as sisters, with absolute purity (compare 4:12). Incidents of actual moral lapse under such circumstances warn that the utmost care must be exercised here.

Paul urges an approach to ministry that values relationships and personal involvement and applies to all cultures. Yet the rules of respect in social relationships may vary somewhat from culture to culture, and the church and its leaders must be sensitive to obey them. Sensitive ministry will promote the church's unity and guard its witness to those outside.

The Bible Panorama

1 Timothy 5

V 1–2: APPROPRIATENESS OF ATTITUDES Paul tells the younger man, Timothy, to treat older Christians with great respect, as parents, and younger women as sisters, demonstrating purity.

V 3–16: WISDOM ABOUT WIDOWS Godly widows of sixty years or over, who have proved their faithfulness to God in their lives, should be cared for if there are no children or grandchildren to care for them. However, younger capable widows should be encouraged to work, as this aid is not to be used as an excuse for irresponsible women to be free to waste their time and their energy in trivial pursuits. Believers should look after the widows in their families.

V 17–20: ESTEEMING THE ELDERS Elders who rule well should be doubly honoured, especially those who ‘labour in the word and doctrine’. They should be supported materially and no accusation should be heard unless there are two or three witnesses prepared to testify properly. Open sin should be rebuked openly.

V 21–22: PREJUDICE AND PURITY Prejudice and partiality should not affect the objective dealing with people who need to be disciplined or challenged. But Timothy needs to be careful to keep himself pure and not to be tainted by the sins of others.

 V 23: SENSE ABOUT SICKNESS Timothy’s frequent stomach troubles could have been caused by impure water. Paul sanctions the use of ‘a little wine’ medicinally.

V 24–25: CAREFUL ABOUT CANDIDATES Timothy needs to be aware that both those who sin publicly and those later known to have sinned privately are accountable. This is probably written in the context of Timothy’s quest to appoint spiritual men as elders in the church. Whether such candidates are gifted or not is clearly secondary. If they fall at the first and most important hurdles of obedience and spirituality, they cannot be considered.

Encyclopedia of The Bible

CHURCH, THE (ἐκκλησία, G1711). The Eng. word “church” with its cognate form, “kirk,” is derived from the Gr. word kyriakón, signifying “the Lord’s” or “belonging to the Lord.” The NT equivalent ekklēsía was originally employed by the Greeks to denote an assembly or congregation of free citizens summoned or “called out” by a herald in connection with public affairs (Acts 19:39). Occasionally it was applied to an assembly of any kind whether lawfully convened or not. In the LXX the “congregation” of Israel is referred to as the ekklēsía, esp. when gathered before the Lord for religious purposes (Deut 31:30; Acts 7:38). The Jews had been “called out” from the nations to be God’s special people (Rom 9:4). In its simplest meaning the word may be taken to denote the “assembly” or “congregation” of those who are the recipients of His heavenly grace and have been “called out” to be Christ’s witnesses in the world (1 Pet 2:9). K. L. Schmidt points out in his article in Kittel’s Wörterbuch that the electorate (dēmos) of a Gr. city-state were called out or summoned (ékklētoi) by the herald (kérux). “This naturally suggests,” he says, “that in the Bible the reference is to God calling men out of the world.” Schmidt suggests that Gr.-speaking Jewish Christians may have begun to use the term ekklēsía even before the Apostle Paul, since they were anxious to distinguish their communities from the Jewish synagogues.

The actual word ekklēsía was used only twice by the Lord Himself. The first occasion was when Peter uttered His great confession of faith at Caesarea Philippi (Matt 16:16ff.), and the other instance was in the context of instructions which the Lord gave His disciples concerning their duty toward an offending brother (Matt 18:17).

In the apostolic writings the use of the word becomes more common. Sometimes it is used to denote scattered groups of Christians over a wide area, such as “the churches of Galatia” (Gal 1:2). On other occasions it is used with reference to the body of Christians dwelling in the same immediate locality such as “the church at Antioch” (Acts 13:1). A small company of Christians meeting together in a house for worship and edification also is referred to as a church (Rom 16:5; 1 Cor 16:19; Col 4:15; Philem 2). In no case is the word used with reference to a building in which public worship is conducted. The word “church” is applicable essentially to people, and in its broadest sense is used to describe “the company of the faithful throughout all the world.”

It is significant that the word “synagogue” was used originally to denote not a building but an assembly of people gathered together for a specific purpose. It was later that the same word came to be applied to the meeting house in which the congregation met for worship. James uses both Gr. words, synagōgē and ekklēsía with reference to a Christian congregation (James 2:2; 5:14). While Jews called their meeting for worship a synagōgē, and Christians used the term ekklēsía, both were showing their historical continuity with the “congregation” of Israel, the OT church.

Dictionary of Bible Themes

8210 commitment, to God’s people

Commitment to God means a commitment to his people. Believers are meant to be nourished and supported by the church, and to work towards its edification.

Commitment to the church

Ac 2:42; Eph 4:3-4; Col 3:15 Paul uses the picture of the body to describe the interdependence of believers: Ro 12:4-10; 1Co 12:12-27

Commitment to other Christians is an expression of love made known in Christ

Jn 13:34-35; Col 3:13-14; 1Pe 1:22 See also Jn 15:12,17; Ro 12:10,16; Ro 13:8; Gal 5:13; Eph 4:32-5:2; 1Th 3:12; 1Th 4:9; 2Th 1:3; Heb 13:1; 1Pe 2:17; 1Jn 3:11,23; 1Jn 4:7,21; 1Jn 5:2

Such commitment is expressed in mutual responsibility and concern

Gal 6:2; Heb 10:24-25; 1Pe 3:8 See also Ro 14:13; Ro 15:7,14; 1Co 1:10 Paul’s concern for unity among believers; Eph 5:21; Col 3:13 the responsibility of believers to forgive one another; Col 3:16; 1Ti 5:11; Heb 3:13; Jas 4:11; 1Pe 4:9; 1Pe 5:5

For its leaders, commitment to the church may prove a joy and a burden

Ac 20:28 Paul speaking to the elders of the church at Ephesus; 2Co 11:28 See also Col 1:24; 1Th 2:8; 1Th 5:12-13; 1Ti 3:1; Heb 13:17; 1Pe 5:1-3

1.      Commitment to the Church

Ephesians 4:2-6New International Version - UK (NIVUK)

2 Be completely humble and gentle; be patient, bearing with one another in love. 3 Make every effort to keep the unity of the Spirit through the bond of peace. 4 There is one body and one Spirit, just as you were called to one hope when you were called; 5 one Lord, one faith, one baptism; 6 one God and Father of all, who is over all and through all and in all.

Colossians 3:12-17New International Version - UK (NIVUK)

12 Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. 13 Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. 14 And over all these virtues put on love, which binds them all together in perfect unity.

15 Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. 16 Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts. 17 And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

2.    Commitment to other Christians is an expression of love made known in Christ

John 13:33-35New International Version - UK (NIVUK)

33 ‘My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: where I am going, you cannot come.

34 ‘A new command I give you: love one another. As I have loved you, so you must love one another. 35 By this everyone will know that you are my disciples, if you love one another.’

1 John 3:16-23New International Version - UK (NIVUK)

16 This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters. 17 If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person? 18 Dear children, let us not love with words or speech but with actions and in truth.

19 This is how we know that we belong to the truth and how we set our hearts at rest in his presence: 20 if our hearts condemn us, we know that God is greater than our hearts, and he knows everything. 21 Dear friends, if our hearts do not condemn us, we have confidence before God 22 and receive from him anything we ask, because we keep his commands and do what pleases him. 23 And this is his command: to believe in the name of his Son, Jesus Christ, and to love one another as he commanded us.

3.     Such commitment is expressed in mutual responsibility and concern

Galatians 6:2-10New International Version - UK (NIVUK)

2 Carry each other’s burdens, and in this way you will fulfil the law of Christ. 3 If anyone thinks they are something when they are not, they deceive themselves. 4 Each one should test their own actions. Then they can take pride in themselves alone, without comparing themselves to someone else, 5 for each one should carry their own load. 6 Nevertheless, the one who receives instruction in the word should share all good things with their instructor.

7 Do not be deceived: God cannot be mocked. A man reaps what he sows. 8 Whoever sows to please their flesh, from the flesh will reap destruction; whoever sows to please the Spirit, from the Spirit will reap eternal life. 9 Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. 10 Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers.

Romans 15:1-7New International Version - UK (NIVUK)

15 We who are strong ought to bear with the failings of the weak and not to please ourselves. 2 Each of us should please our neighbours for their good, to build them up. 3 For even Christ did not please himself but, as it is written: ‘The insults of those who insult you have fallen on me.’[a] 4 For everything that was written in the past was written to teach us, so that through the endurance taught in the Scriptures and the encouragement they provide we might have hope.

5 May the God who gives endurance and encouragement give you the same attitude of mind toward each other that Christ Jesus had, 6 so that with one mind and one voice you may glorify the God and Father of our Lord Jesus Christ.

7 Accept one another, then, just as Christ accepted you, in order to bring praise to God.

Part 4 Words for the Wise, The Commitment to Ministry, 1 Timothy 4 NIV (UK)

Be Blessed today

Yours by His Grace

For the sake of His Church and His Kingdom

Blair Humphreys

Southport,  Merseyside,  England