Author: Jim Cantelon

Key Verse: Philemon 6: “I pray that you may be active in sharing your faith, so that you will have a full understanding of every good thing we have in Christ.”

It is obvious, as Paul writes to his old friend Philemon, that he had a great deal of respect and love for the man. Philemon must have been a special sort of person, a “kindred spirit” with whom Paul felt entirely comfortable. He talks with Philemon as old friends talk: kindly but to the point.

Before he gets to the point, however, Paul prays for Philemon; that prayer is the key verse. What is of great interest in the prayer is the linkage between “sharing your faith”, and having “a full understanding of every good thing we have in Christ.” It seems that personal evangelism is more than an end in itself — it is also a learning experience for the evangelist.

Perhaps one of the greatest plus factors in personal evangelism is the fielding of questions. Your friend, workmate or relative will throw all kinds of queries in your direction. Some of them will be smoke screens, others will be sincerely asked, but regardless of the motivation, you’ve got to come up with the answers. Often that will mean saying, “I don’t have the answer, but I’ll find out.” So you’re forced to your Bible, to the library, to your pastor and to whatever else may be available in terms of resources. You learn; and learn some more.

I’ve often said to people, as I reflect on over twenty years pastoring, that the person who learned the most from my preaching was me. Every time I prepare to preach, I learn. As I preach I learn, and as I write this commentary, I learn. The key is to do more than study. Study, of course, is vital, but more vital still is to communicate what you’ve learned. Once you’ve don’t that, you’ve really learned.

Key Verse: Titus 3:14 “And let our people also learn to maintain good works to meet urgent needs, that they may not be unfruitful.”

The verb “learn” caught my attention as I read the key verse. The Greek word in the text is “manthano”, which in this application means “to learn by use and practice, to acquire the habit of, to be accustomed to.” What is it Paul wants “our people” to learn? He wants them to learn to “maintain good works”. Every activity undertaken for Christ’s sake is to be maintained, but this consistency of  action is something that doesn’t just happen. It has to be learned; it must become a habit.

How is this to be learned? By “use and practice”; that is, it’s learned by doing. So much in life is learned this way. There is no question that a lot of “trial and error”, wastage of time and energy, can be avoided by training and education. Once the theoretical is past, however the practical becomes the challenge. All of us know a teacher, pastor, or doctor who got straight “A’s” in school but can’t practise effectively. The “doing” is where the rubber meets the road.

So we learn by doing. We don’t voluntarily disqualify ourselves with reasonable excuses — we simply do what needs to be done. If someone has a need, we meet it. If someone needs help, we do our best to assist. We become “doers of the Word, not hearers only” (Jas.1:22).

I like Paul’s practical bent here. He says we’re to “do good” in terms of providing the “daily necessities” (NIV) of those whose need crosses our path, and we are to see this good work as an outworking of our Christian productivity. We are to bear fruit.

Key Verse: Titus 2:13 “looking for the blessed hope and glorious appearing of our great God and Saviour Jesus Christ…”

The key verse appears in the context of a paragraph which says, “For the grace of God that brings salvation has appeared to all men. It teaches us to say “NO” to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope — the glorious appearing of our great God and Saviour, Jesus Christ, who gave Himself for us to redeem us from all wickedness and to purify for Himself a people that are His very own, eager to do what is good” (vv.11-14 NIV)

There are several key words in the paragraph: words like “grace…salvation…hope…redeem…purify…good.” The word “grace” tells us that God has done something for man which is completely unwarranted — He has offered us “salvation” in Christ. This offer first “appeared to all men” when an angelic announcement was sung over the shepherd’s fields outside of Bethlehem. It “appeared” again on a wooden cross at Golgotha, and again in a rich man’s empty tomb and again on the Mount of olives as the risen Christ ascended before many witnesses to the Father. The whole purpose of this “appearing” was to “redeem” man from sin. Christ came to “buy back” mankind from the “wages of sin” — certain death gave way to certain life for all who put their trust in Him.

Redemption meant the “purifying” of “a people” for Christ’s “very own”, a people “eager to do what is good”.

The “hope”, which Paul calls “blessed and glorious” is that there will be one more “appearance”: the return of Christ to receive His own and to establish His throne forever. This return is the great hope of the Church, the “Parousia” that has always been the bottom-line motivation for historic Christianity.

Key Verse: 1 Titus 1:16 “They profess to know God, but in works they deny Him, being abominable, disobedient, and disqualified for every good work.”

As pointed out in the introduction, the Pastoral Epistles were concerned about establishing and defending a sound Christian orthodoxy in the developing churches of Asia Minor. Even as Christianity spread, heresies (or false teachings) were spreading, just like weeds encroaching on freshly ploughed and planted garden. In this chapter, Paul encourages Titus to “silence” the false teachers (v.11).

A significant factor in the false teaching encroaching upon the Cretan church was the division of creation into spirit and matter — with spirit seen as pure, and matter seen as evil. To these teachers, anything material was evil. Thus they had a low view of creation, everything material being corrupt — that’s why Paul refers to them as “those who [themselves] are corrupted” and to whom “nothing is pure” (v.15b). But Paul sets the record straight: “to the pure, all things are pure”(v.15a); that is, purity is a function of mind and conscience. Material things are morally neutral. In other words, there’s nothing intrinsically wrong with a match — it’s what you do with it. You can start a fire in your fireplace and enjoy its soothing heat, or you can torch an apartment building and destroy human lives. Darkness is the domain of the soul.

This is why Paul says that verbal Christianity is essentially hollow. It’s what you do that tells the story of faith or unfaith (v.16). God doesn’t need our “vote” (He can, after all, make the t Rees and rocks cry out His praise). What He does honour is our obedient action as we submit to the law of Christ’s love.

Key Verse: 1 Timothy 4:16 “Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you.”

As stated in the introduction, these letters were written by Paul to Timothy when Timothy was less than twenty-five years old and pastoring the church in Ephesus. Being young in the ministry, then as now, could be a problem. There were lots of older “saints” in the congregation who thought they knew more than “the kid in the pulpit”. This is why Pauls says, “Don’t let anyone look down on your because you are young” (v.12 – NIV). Then he goes on to give this young pastor some good fatherly advice.

It’s a pretty tall order. Paul tells Timothy to “set an example” in what he says – in lifestyle, in seeking the best for others, in faith, and in morality (v.12b). Self-discipline, consistency and faithfulness are to characterize this youthful religious leader. He’s to be someone no one can fault and everyone can emulate. The question is, how?

Perhaps the answer is singleness of purpose. Timothy is instructed to focus on his gift (v.14) and expend his energies on “public reading of Scripture”, and “preaching and teaching” (v.13). He is to give himself “wholly to them” (v.15) in a visible and accountable way. That way he’ll stay on track.

Singleness of purpose, follow-through, and accountability – these are the key ingredients, for both young and old, to make one’s life count for God. It’s the old story of practising what you preach.

Key Verse: 1 Timothy 3:16 “And without controversy great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit, seen by angels, preached among the Gentiles, believed on in the world, received up in glory.”

What Paul is about to say is “without controversy” or “beyond all question” (NIV). He is about to quote part of what the majority of Bible commentators see as an early Christian hymn or liturgical creed. We don’t know the full text of the hymn, so we cannot speculate at context. What we do know is that these six statements, precisely and poetically written as they are, present solid, orthodox theology.

(1) “God was manifested in the flesh”. Foundational to Christian theology is the incarnation: God in the flesh, in human nature ,  in human form. Jesus Christ was born in the flesh and resurrected in the flesh, fully God and fully man.

(2) “justified [‘vindicated’, NIV] in the Spirit” — Jesus was “led by the Spirit” into the wilderness to be tested, and He triumphed over Satan “in the power of the Spirit” (Lk.4:1-4). Then, in Paul’s words, Jesus, “through the Spirit of holiness was declared with Power to be the Son of God by His resurrection from the dead…” (Rom.1:4 NIV). The  Holy Spirit fully established Jesus’ credentials as Son of God and Son of Man.

(3) “seen by angels”. Not only did angels witness Jesus’ resurrection and ascension, but they also witnessed His exaltation (Phil.2:9-10). Even the evil powers of darkness bore witness to this (Col.2:15). He ascended into Heaven and there was revealed in Him full splendour, superior to the angelic host, “a priest forever, in the order of Melchizedek” (Heb.1-5:10).

(4) “preached among the Gentiles”. Jesus was Jewish; so were the apostles. He fulfilled Jewish Law and the apostles wrote a Gospel founded on “the Law and the Prophets”. Paul was the first full-time missionary to the Gentiles, and so effective was his, and subsequent, missionary efforts that Jesus became,

(5) “believed on in the world” — so much so that Gentile believers far outweigh Jewish believers numerically. In every sense of the word, the central message of Judaism — “Messiah” — has become a “light” to the nations.

(6) “received up in glory”. It’s only speculation to presume to know why reference to Christ’s ascension is made at this point, apparently out of chronological order. However, my instinct is this: one of the most glorious themes of Christianity, both then and now, is that of the Lamb of God triumphantly and majestically taking His place at the right hand of God the Father. Ultimately, our theology bows its knee to the heavenly mystery–the ultimate reality: Christ the king, forever, world without end.

Key Verse: 1 Timothy 2:1,2 “Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, the we may lead a quiet and peaceable life in all godliness and reverence.”

In the world of Paul’s day, the common thing was to pray to emperors. Many Caesars of that time erected statues of the themselves and required, by law, worship from their people. To pray for an emperor therefore, was a radical and dangerous notion.

There were two critical implications in praying for “kings and all who are in authority”: 1) it implied that kings were not deities, but human, and 2) there was some higher Deity to whom even this world’s leaders were subject and accountable. What’s more, in terms of verse four, these men were just as much in need of salvation as anyone else.

Paul had a high view of prayer. He saw it as a central aspect, both in the life of the church and in the life of nations. He linked it with decisions made “at the top” which would produce “a quiet and peaceable life” in everyday experience. Whether the nation’s leaders were believers themselves apparently was not the issue. The issue was that nation’s welfare was inextricably tied to the prayerfulness or unprayerfulness of the church.

There’s a subtlety in praying for leaders. We don’t always like them or agree with their policies, but we’re to pray for the leader, not for his politics. We’re to pray, “Thy will be done on earth…” In other words, we pray that God’s agenda will be fulfilled–not our agenda, not the leader’s agenda, but God’s. We’re to pray for justice and righteousness. And if we live justly and righteously, we will discover eventually that “righteousness exalts a nation”.

Key Verse: 1 Timothy 1:15 “This is faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.”

Paul is quoting something he, and presumably Timothy, have both memorized–perhaps it’s part of an early Christian creed or hymn: “Christ Jesus came into the world to save sinners.” This “saying”, Paul says, is “faithful and worthy of all acceptance.” You can trust it.

Let’s look at its component parts. The subject of the saying is Christ Jesus. The word “Christ” means “The anointed one”, or, in the Jewish context, “the Messiah”. To this day in Israel, Jewish believers refer to Jesus as “Yeshua ha Meshiach” — He is the One spoken of by Isaiah as “Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” (Is.9:6). The Verb “came” speaks of movement, in this case “into the world”, from the eternal dimension into and onto our temporal earth (see Philippians 2:5-11). This movement is called “incarnation” — God becoming flesh and dwelling among us (John 1:14)/ The infinitive “to save” describes the purpose of the incarnation. Mankind was terminally diseased and unholy, without hope and eternally lost, apart from some redemptive act on God’s part. That’s why God sent His Son. The blood He shed on Calvary’s cross once and for all atoned for our sin. All we must do is confess our need and put our trust in Him.

The final words of the sentence, “of whom I am chief”, tell us that Paul is not speaking merely in theoretical terms. He recognizes his need of salvation, so much so that he sees himself as chief of sinners. There’s no rationalizing of behaviour here. Rather there’s a strong acknowledgement that “all have sinned and fallen short of the glory of God.”

Key Verse: 2 Thessalonians 3:10 “…If anyone will not work, neither shall he eat.”

One commentator entitled verses 6-15 as “Off come the gloves.” Paul very bluntly confronts the members in the Thessalonian church who are living “disorderly and not according to the tradition which [they] received from us” (v.6). The “disorder” is very clear–they’re idle spongers, living off the honest work of others.

Paul refers to the example he, Silas, and Timothy had set, “we [didn’t] eat anyone’s bread free of charge, but worked with labour and toil night and day” 9v.8). They had a strict and consistent work ethic and expected the Thessalonians to have the same. In face, Paul (probably quoting a Jewish proverb) says, “If anyone will not work, neither shall he eat.” Off come the gloves.

He goes on to rebuke “busybodies,” those ubiquitous souls who do everybody’s work but their own; negligent of their own responsibilities but utterly opinionated about everyone else’s responsibilities and/or irresponsibilities. You can spot these types very quickly; in fact, Paul says we are to “note that person” (v. 14) and “not keep company with him.”

But he then compassionately give a wise word. He tells the readers not to over-react. Sometimes displeasure is guilty of overkill, and someone who is a “brother” is given the impression he’s an “enemy” (v.15).

Nevertheless, the point is clear. Commit yourself to productive work. Idleness will smother you. Work will liberate you, both from dependence on others and from the sickness of insignificance.

Key Verse: 2 Thessalonians 2:1, 2 “Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come.”

Paul, Silas, and Timothy heard that the Thessalonian church had been “shaken” by the rumour that the Day of the Lord had already come. They wrote this second letter to allay Thessalonians fears and quash the rumour. They state categorically that the “Day will not come unless the falling way [rebellion–NIV] comes first, and the man of sin [man of lawlessness–NIV] is revealed” (v.3). What they mean has given rise to endless speculation. Over the years, this “lawless” one has been dogmatically identified by would-be interpreters as Mussolini, Hitler, Stalin, and others. And, of course, all these speculations have been proven dramatically wrong. So a strong caution should be encouraged here–avoid vain speculations.

But what can we gather from these words? First of all, remember that Paul was very well educated in the thought of Judaism, which had been deeply influenced by the apocalyptic writing of Daniel (Dan.9:27; 11:36,37; 12:11). Jesus also knew of Daniel’s warnings (Mt.24:15; Mk.13:14) and had incorporated them into His teaching. Secondly, history had seen the rise of despicable despots with aspirations to deity. In Israel’s past, Antiochus Epiphanes had slaughtered a pig in the Holy of Holies; and just twelve years before 2 Thessalonians was written, Caligula had tried to set up his statue for worship in Jerusalem’s temple. The “lawless” one would be someone with similar characteristics–someone who would declare himself God. Thirdly, this band and the accompanying “rebellion” are seen as future realities. Paul doesn’t identify the man nor give a date, and neither should we. But we should be warned–the man and the “falling away” are coming.

Key Verse: 2 Thessalonians 1:5 “…that you may be counted worthy of the kingdom of God…”

Generally speaking, Paul, Silas, and Timothy were pleased with the Thessalonian church. In their estimation, the qualities of they believers there were “evidence that God’s judgment is right” and they were “counted worthy of the kingdom of God” (v. 5 NIV). What was this “evidence”?

First of all, their faith was “growing” (V.3a). Secondly, their love for one another was “increasing” (v. 3b NIV); and thirdly, their commitment was ongoing (especially in the context of persecution, they were “enduring” — v. 4 NIV). Growing faith, increasing love, on-going commitment — these qualities were the “evidence” that the Thessalonians believers were “worthy of the kingdom of God.”

How does faith grow? Simply by input and output. You digest the word and live the word — you take it in and live it out. In other words, you learn and do.

So how does love increase? You practise what you preach. As you ingest the word and live it, you develop a high view of your neighbour  — you seek his highest good. And the more you choose to do what’s right and best for your neighbour, the more your love increases. The love of God is “shed abroad” from you to others.

And how does commitment relate to all this dynamic motion, this growing and increasing? Commitment is the everyday, day-after-day “track” on which faith and love move. It’s closely related to hope; because you have a hope , you have the perseverance and patience to see that hope realized. You have heaven in view, and you follow through.