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During the last session together, we discovered that the man of God is known as having four characterizing marks: 1.) he is known for what he flees from, 2.) he is known for what he follows after, 3.) he is known for what he fights for, and 4.) he is known for what he is faithful to. (1) These contain the major characterizing marks of authentic ministry of the man of God . But having mentioned these marks, what specifically is the ministry of the man of God? We shift now from what he is to what he does; from who he is to how he serves. In his last epistle, the Apostle Paul continues encouraging Timothy the man of God, with a focus on his spiritual service. The aged Apostle sits alone in the dark miserable Mammertine Roman prison, the imminent flash of the swordsman's ax etched in the eye of his imagination. Meanwhile, the young man of God Timothy, was stationed in the local church at Ephesus, confronted with the onslaught of grievous wolves entering from without and corrupt men arising from within. cf. Acts 20:29-32. The flagship church of Asia Minor had become the battleground of spiritual warfare. The church under attack from the creeping culture of Ephesus, shifted into a maintenance mentality and the criticism fell on young Timothy, whose timidity motivated Paul to pick up his pen to write a letter of encouragement. (2) The second epistle to Timothy is Paul's word of encouragement to a discouraged man of God and we can imagine the young man reading these last words from his mentor with tears blurring his eyes. No doubt he would understand this as the Apostle's last will and testament. Foundational to what a man does is what a man is and what a man is like, should manifest itself in what he does. This is always the NT pattern and both are essential. For example, Paul previously commanded Timothy…
In 2 Timothy chapter two, the aged Apostle Paul provides a practical challenge for the man of God, i.e., to be strong in service to Jesus Christ, by presenting seven metaphors describing how a man of God serves the Lord: 1. he serves the Lord like a Steward, who is Faithful, vss, 1-2; he serves the Lord like a Soldier, who is Sacrificial , vss. 3-4, 8-13; he serves the Lordlike an Athlete, who is Disciplined, vs. 5; he serves the Lord like a Farmer, who is Hard Working , vss. 6-7; he serves the Lord like a Workman, who is Unashamed , vss. 14-18; he serves the Lord like a Vessel, who is Honorable , vss. 19-22; and he serves the Lord like a Servant, who is Gentle , vss. 23-26. (4) We Serve Like Faithful Stewards cf. 2 Timothy 2:1-2
Obviously it takes strength to minister the Word of God. (5) We are called to dig out of the rich mines of Scripture the "gold, silver, precious stones" within the Bible, which takes exacting concentration, mental discernment and exhaustive toil. (6) Teaching and preaching the Bible is hard work, demanding ongoing strength if we want to service to be accepted in the day of judgment. The Apostle elsewhere contrasted the excellent valuable work of the man of God with the mediocre cheap work some men are satisfied with, explaining…
This strength can only come from God's grace. (8) Although it is possible the voice of the verb is middle, i.e., strengthen yourself, it seems more likely to be the passive voice with the sense that God does the strengthening as Timothy applies himself to the grace available for that.
The secret of the Apostle Paul's great ministry was the grace of God, which gave him not only the skills needed, the opportunity provided, but the extraordinary motivation to labor extensively.
What are the things that you have heard from me? This expression undoubtedly refers to the entire series of sermons, lessons and casual personal talks which the disciple had heard from the mouth of his teacher, the Apostle Paul during all their association from the day when they first met. The aorist tense ekousas , is constantive, viewing the whole experience of his 20 year association with Paul at one shot. The next statement, among many witnesses , is somewhat obscure and has proved a perplexity to commentators but probably refers to all those who benefited from the verbal preaching and teaching ministry of the Apostle, including those who believed but not limited to them. (10) What is the man of God told to do? Commit these to faithful men . The term commit is parathithemi , "to deposit as a trust." The man of God is entrusted with the Word of God in order to faithfully entrust it to others, who will also pass it on to other faithful men. The term translated faithful is pistos , not so much faithful in the sense of believing but in the sense of trustworthy or loyal. Men of God are to seek out other men of integrity to pour their lives into, so as to pass on the deposit of the Gospel. These other faithful men are to be able (Greek, hikanos ) or "sufficient," in the task of likewise sharing the Word of God with others. It is a stewardship, whereby men are entrusted with the responsibility of entrusting others with Sacred truth in the same way in which they themselves were entrusted. As others have suggested, the baton of the truth is passed from faithful men to faithful men, which is the essence of NT discipleship. (11) The man of God is primarily called to the ministry of being a trustworthy steward! cf. 1 Cor. 4:1-2, 17; Eph. 6:21; Col. 1:7; 4:7, 9.
This first metaphor offers the foundation of the man of God's service, for the whole of his ministry must be one of faithfulness where he disciples other faithful men of God, under a responsible stewardship of the Great Commission of the Gospel. But the man of God is not only called to serve like a faithful steward but also like a sacrificial soldier . We Serve Like a Sacrificial Soldier Cf. 2 Timothy 2:3-4
The second metaphor of the man of God considers the ministry as one of hardship, calling for personal sacrifice like a soldier in an army. The business of entrusting the gospel to reliable men entails personal hardship which the man of God is to endure . (13) The term is sunkakopatheo , which means not only to suffer hardship but to do so with others. Literally, "suffer hardship with" and both the NASV and NIV connect the context of the endurance with the Apostle Paul himself. The man of God, so marked by a distinctive character, as he/she serves the Lord, does so while enduring ongoing difficulty along with others committed to the sacrifice of expanding the Kingdom of God. Like a soldier on active duty, perhaps even engaged in a campaign of war, Timothy must perform his task wholeheartedly and without distraction. The commitment, sacrifice and focus must be only given to the task of the Christian ministry. The word translated affairs of this life , is the Greek word bios, which may have one of several meanings depending on the context: the mode of life; one's livelihood; the word we live in; settled or civilian life, etc. Because the metaphor in this passage seems to draw a contrast between military life and civilian life; hence, the rendering civilian life seems best. The Roman legionnaires suffered hardship in the service of the Emperor. Why not the Christian in the service of the King of kings? (14) Warreth is the Greek word strateuo , meaning, "to make a military expedition, to do military duty, be on active service, to be engaged in warfare." Christian service is similar in many ways to military duty. Entangleth is empleko , "to inweave, to be involved in, to entangle," an affairs is pragmateia , referring to "the prosecution of any affair, business, occupation"; with the addition of bios , "the necessaries of life" as it is here, it means "pursuits and occupations pertaining to civil life."
For the man of God it is a question of priorities , and when the duties of military service are placed in juxtaposition with civilian life, the call to service takes precedence over the affairs of this life. Although the affairs of life are neutral in themselves or innocent, the issue here is one of utmost sacrifice needed to wage war, where distractions cannot be allowed. The main point is therefore the renunciation of everything which hiders the real purpose of the soldier of Christ. There is nothing intrinsically wrong, about the affairs of this life until they entangle or offer a competitor to the tunnel focus of the man of God. Then they must be resolutely cast aside. (16) We Serve Like a Disciplined Athlete Cf. 2 Timothy 2:5
Faithful devotion and wholehearted dedication is not all that is required but rules must be obeyed, as in a sporting contest. In this respect the best figure is always that of a man who is competing in an athletic event...Now, unless such an athlete (for a fuller description see on 1 Tim. 4:7b,8) competes lawfully , that is in accordance with the established rules, he does not receive the victor's wreath , the chaplet of leaves or of leaflike gold. (Hendriksen, pgs. 248,9) The phrase, striveth for the masteries is athlea , meaning "to engage in a contest, to contend in the public games." (17) Our English words, "athletic, athlete," come from this term. It was the Greek word for the act of contending in athletic contests or striving competitively. It is interesting that of the four NT forms of athleo (i.e., Phil. 1:27, sunathleo ; 4:3; Heb. 10:32; and 2 Tim. 2:5) all but Phil. 4:3 are connected with suffering or difficulty. The crown the victor received, was a wreath for his head, woven in either ivy, laurel, roses, oak leaves, etc.
The Greek and Romans were enthusiastic about sports, with the Olympic and Isthmian games stirring interest throughout the Mediterranean world. The Apostle Paul had used the metaphor of the disciplined athlete often in his epistles. For example...
Historically, this metaphor was necessary to help Timothy process the experience of his mentor the Apostle Paul in sharing the Gospel . Both the Greek term athleo and agon , when used figuratively by the Apostle Paul, are limited to the goal of spreading of the Gospel and not striving for the perfection of the individual. (19) From the human point of view, Paul was a loser of the contest. There was nobody in the grandstands cheering him, for "all they which are in Asia: had turned away from him."(1:15); He was in prison, suffering as an evildoer, hence with a tainted reputation. And yet, Paul was a winner, for he had kept the rules laid down in the Bible, and one day he would get his reward form Jesus Christ. Paul was saying to young Timothy, "The important thing is that you obey the Word of God, no matter what people may say. You are not running the race to please people, or to get fame. You are running to please Jesus Christ." The man of God serves like a dedicated soldier and like a disciplined athlete . But also... We Serve Like a Hardworking Farmer cf. 2 Timothy 2:6-7
Timothy, then, must remain faithful, fight wholeheartedly and must also compete according to the rules. And now, thirdly: he must toil energetically, working to the point of exhaustion, like the hard-working farmer (cf. 1 Cor. 3:9). (20) The KJV unfortunately suggests the wrong sense, which is corrected by the NASV and NIV and summarized by commentator Albert Barnes…
The young man of God Timothy, no doubt often observed in his mentor Paul the example of exhaustive toil in the ministry of the Gospel. According to his own testimony, the grace of God moved him to outwork even the other Apostles.
One of the outstanding passages in Paul's writings, contains his defense of his genuine concern for the Thessalonian believers, who had begun to listen to certain false teachers who were slandering the Apostle. Claiming that Paul was similar to other traveling sophists, who really didn't care for the welfare of those they spoke to, their influence was a cause for the Thessalonian believers to draw away from Apostolic doctrine. Paul however, defends his genuine concern for them and his culminating point is how he labored to the point of physical exhaustion to minister to them.
The man of God serves like a faithful steward, making disciples of other faithful men of God; he serves like a dedicated soldier, wholeheartedly committed to the one who called him; he serves like a disciplined athlete, competing by the rules of the Word of God; and he serves like a hard-working farmer, who invests all his energy to the point of exhaustion to produce a crop for the glory of God. Once again, ministry is hard work, demanding all our energy, strength, time and reflection. It cannot, for the man of God, be routine, mediocre or sluggish; it must involve focused energy, excellence and diligence. Like a farmer working the ground to sow the seed, it involves exhaustive toil. The question should honestly be asked, "How could the man of God continue in the devotion, dedication, discipline and diligence demanding in this high calling?" Hence, the Apostle Paul provides a motivational key, before he continues his series of three further metaphors of the ministry of the man of God . And this paragraph contains basically three powerful motivations.
1. The Motivation to Remember Jesus Christ Raised. The Apostle calls the man of God to remember Jesus Christ , instead of "Christ Jesus" as elsewhere in the epistle. If this be more than a stylistic variation, the possible reason for it may well have been that Paul wished to turn Timothy's attention first of all to the historical, curse-laden Jesus. (23) Regardless of the price of faithful discipling, enduring hardship as a sacrificial soldier, the obedience required like a disciplined athlete, and the effort of like a hard working farmer, the man of God, like Paul himself, continues faithful ministry just like Jesus did unto the end of His life.
Now this presentation of Jesus Christ as the ever-living and reigning One is according to (possibly, "in harmony with") my gospel , says Paul. It was Paul's gospel, for: (a) he had received it by immediate revelation (Gal. 1:12); (b) he continues to proclaim it even in this letter, for he had been appointed its herald, apostle, and teacher (2 Tim. 1:11); and (c) he still clings to it with his whole heart, even now that he is facing death. (Hendriksen, pg. 251) Obviously, Jesus Christ, of the seed of David, i.e., 'Himself Man' (1 Tim. 2:5), is the faithful steward, ideal soldier, disciplined athlete, and field-laborer, continuing to the end. "Remember Jesus Christ!" is the way this phrase should be translated, sounding almost like a war cry, like "Remember the Alamo!" or "Remember Pearl Harbor!" (24)
Once again Paul was encouraging Timothy by reminding him of his own present sufferings as a man of God . The word I suffer trouble as an evil doer may possibly throw light on the charge brought against the apostle, for the Greek term kakourgos is the contemporary word for 'criminal' (RSV) or 'malefactor' (RV), suggesting that Paul was being treated as a common criminal. In technical legal parlance it was reserved for burglars, murderers, traitors, etc. (26) 2. Remember the Purpose is for the Elect's Sake. The apostle endures all things , that is, all his manifold trials, for the sake of the gospel (cf. 2 Cor. 11:16-33; cf. Rom. 8:35-39; note "all these things," cf. Rom. 8:37). The verb, to endure means more than simply not to complain . It means more than acquiescence; it means continuing, despite hardship, difficulty, stress and problems. Timothy had seen his mentor Paul, follow the example of the Lord Jesus Christ in such steadfast endurance for some twenty years! And notice the Apostle did this for the elects sake , i.e., he did it to move them to salvation, to edify them to Christlikeness and provide an outstanding model of the man of God's ministry. These elect are those on whom God has set his peculiar love from eternity, resulting in His choice for salvation. cf. Col. 3:12.
3. Remember that Loyalty is Rewarded and Disloyalty is Punished. In verses 11 through 13 the Apostle has introduces the fourth of the five "reliable sayings." cf. 1 Tim. 1:15; 3:1; 4:9; Titus 3:8. These were quotes or even brief songs of the early church. Tradition that the lines which he quotes were taken from an early Christian hymn, i.e., either a crossbearer's or martyr's hymn, is probably correct. The style of Greek, with the parallel lines, suggests Paul is quoting a well known saying. In the first two lines the if clause describes the attitude and the action which proceeds from loyalty to Christ, i.e., we have already died with Him, we endure suffering (remaining steadfast). In the last two lines the if clause describes the attitude and the action which proceeds from disloyalty, i.e., to deny or believe not results in God denying and remaining faithful, i.e., loyal to His promise of judgment.
This cross-hymn of verses 11-13, we could picture as a life purpose statement of the Apostle Paul. It provided the motivation for his ministry as a man of God like a faithful steward, like a sacrificial soldier, like a disciplined athlete, and like a hard working farmer. In 2 Cor. 4:10 Paul summarizes his service as, " always bearing about in the body the dying of Jesus, so that the life of Jesus may also be manifested in our bodies." Again, in 1 Cor. 15:31 he abbreviates it even further by saying, "I die daily," which he explained by verse 30: "we stand in jeopardy every hour." Following these motivational passages, the Apostle shifts back to three more metaphors that define the service of the man of God . He ministers like a faithful steward, like a sacrificial soldier, like a dedicated athlete, like a hard-working farmer and now… We Serve Like an Unashamed Workman cf. 2 Timothy 2:14-18
The plural demonstrative pronoun these things (Greek, tauta ) refers to the entire preceding paragraph (verses 1-13), calling for Timothy to remind everyone of the imperative motives for service and distinctive ways in which we are to conduct ministry. The Apostle knew that the man of God needs ongoing remembrance of the truths of vss. 1-13, because they are central to spiritual service for the Lord. But Timothy is not only to recall these things to the memory of other men of God but to charge them , i.e., a sacred command to duty. Evidently, Timothy is to warn the teachers of Ephesus not to wage thoroughly useless word-battles and not to be sidetracked into futile debates. (31) The man of God is to be in contrast with those of such wasted error but instead is to study to shew himself approved unto God, i.e., not like the false teachers who seek to stir the curiosity of men and gain approval from novelty seekers. The great contrast here is between the unashamed man of God, seeking approval (Greek, dokimos ; accepted after testing) from God and the shamed men of this world, seeking approval from others. Such men are disapproved (Greek, adokimos ; rejected after testing) before God, regardless of how popular they are among men. The word "study" (Greek, spoudason ) is not limited to books, reading and research but means to "be diligent; be zealous." It is translated this way in 2 Timothy 4:9 and 21, and also in Titus 3:12. The call is broader than simply the study of the Word of God, but obviously according to the following sentence includes that. It broadens to the entire service for the Lord. The man of God ministers to the Lord, to be approved or unashamed before Him and not to impress others! But obviously the man of God serves as a faithful steward, sacrificial soldier, dedicated athlete and hard-working farmer, using the Word of God as his primary means of ministry.
The unashamed man of God is rightly dividing the Word of truth . Some argue, on the basis of its literal meaning of the participle (Greek, orthotomouta ), that Paul's image must be that of a mason cutting a stone (here the word of truth ) to the correct pattern. Others, suggest the workman is an agriculturist, following church father John Chrysostom in supposing that it is that of a plough driving a straight furrow. (33) Basically, the Apostle Paul is admonishing the young man of God Timothy, in his preaching of the gospel, to follow a straight path, without being turned aside by disputes, novelty or vain philosophy. It is a warning about being sidetracked into speculative issues, which detour from the Bible. The Scripture alone is sufficient and remains forever the man of God's chief proclamation. According to verses 16 through 18 the proper handling of the word of truth by the man of God, implies the rejection of whatever is in conflict with its contents and meaning. Paul says it is, "profane empty-chatter" which he has previously warned young Timothy about. Evidently the defection of teachers at Ephesus and the temptation was strong for men of God to turn from their calling to proclaim the Scriptures and be turned unto fables, speculative questions and philosophy. Paul himself could claim to the Ephesian Elders, For I have not shunned to declare unto you all the counsel of God (cf. Acts 20:27) but he also realized that false teachers were coming to the area and some would even arise from among the Elders at the church. cf. Acts 20:28-32. Timothy's mentor warned him…
The foolish disputes of the false teachers will resemble a gangrene or malignant tumor and their word will devour! The Greek phrase nomen hexei literally means, "will have pasture," like cattle feeding. (34) The false speculations, questions, fables, myths, personal opinions and false science of these false teachers have a devastating impact in the local church and community, hence Timothy is to confront that with a diligence to the Scripture, without detouring from its pure message! (35) Timothy was not only to keep himself from drifting into empty speculations but to shun (Greek, periistemi ), which in the middle voice means, "to turn one's self about," as for the purpose of avoiding something, hence, "to avoid, them." The result of false teaching is the growth of ungodliness . Hence the man of God is to zealously pursue the straight path of personal integrity and not detour from the Gospel and Word of God. Obviously, this is Paul call to Timothy to cling to the Scriptures, amid massive defection from truth. John R. W. Stott helps men of God focus on this ministry imperative.
Contemporary American evangelicalism has generally abandoned this zealous watch over the Scriptures, opting for substitutes such as secular psychology and religious entertainment. Both the pastors study and the priority of the pulpit are being replaced by these two empty methods of ministry. We commend the following lengthy quote to every man of God determined to resist the temptations of the age.
We Serve Like an Honorable Vessel
Despite the danger from false teachers who overthrow the faith of some, (vs. 18) the foundation of God standeth sure, i.e., the church remains stable. Two or three years previously, the Apostle Paul had wanted to return to the city of Ephesus and help Pastor Timothy deal with the false teachers and church leadership problems but was unsure if that would be possible. He did however send a letter and informed the young Pastor about his purpose.
Paul's affirmation that the church is the anchor of the truth, suggest, that it is the standard against false teaching in the world. The doctrinal confession of the incarnation of Christ (vs. 16), is given to validate the fact that the church itself is the foundation of truth. As the Lord said, "I will build my church and the gates of hell will not prevail against it." (cf. Matthew 16:18) Regardless of the challenges, errors, heresy and deceptions of false teachers, there is an immutable character of the true church, which foundation is unmovable. (38) This foundation of the church is solid and not to be overthrown because of a double seal (39) that guarantees its permanency: The Foundation is Guaranteed because the Lord Knows Those who are His. The idea is one of God's continual love (Greek, egno is a constantive or historical aorist) to His people. (40) Hence, the discarding of faith or being drawn into the error of false teachers, ultimately cannot deceive genuine believers who are protected throughout their Christian lives. The church, which is the very firm foundation of truth is made up of those who are known by the Lord! His continual love is one of the protective statements on the seal of guarantee. cf. John 6:37-40; 10:27-28; Romans 8:28-39. The Foundation is Guaranteed because We are to Stand Off from Unrighteousness. The second statement of guarantee is the proclamation for all who name the name of the Lord or all believers to stand off from unrighteousness. To name the name of the Lord means to confess who He is, i.e., it is to acknowledge the Lordship of Jesus as the Messiah of God, with all the attributes applicable to His majesty. cf. Matthew 7:22. Summarizing: the church consists of those who belong to the Lord and those who depart from unrighteousness. Most commentators see Paul's two statements of guarantee, originating as a paraphrase from Numbers 16, which records the rebellion under Korah. Following the proclamation of the 250 princes with Korah of their defection from Moses authority, the man of God fell upon his face and addressed them:
As the 250 princes refused to validate Moses test of prophetic authenticity by incense (vss. 6-11), God's anger was kindled and He warned, "Separate yourself from among this congregation, that I may consume them in a moment." (vs. 21) Moses' intercession was answered for the nation, after which he commanded, "Depart, I pray you from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins." (vs. 26) Immediately, the earth swallowed up the whole company of the rebellion, along with their wives and children. If this indeed is the passage from which these two statements of guarantee originate, then Paul was calling attention to the active judgment of God in vindicating the Apostles doctrine upon which the church is established!
Having mentioned the guarantee to depart from iniquity, the Apostle contrasts the genuine from the spurious by way of his sixth illustration, i.e., an honorable or dishonorable vessel. In large homes both valuable (i.e., gold and silver) and common (i.e., wood and earth) vessels are found. (42) Today we may say, some dishes we use for special guests or occasions and others we use for everyday purposes. But what is the metaphor specifically referring to? If the contrast is between true and false teachers, then it is not simply genuine and spurious Christians. Evidently, Timothy and other true teachers at Ephesus were losing ground through the intimidation of the false teachers, such as Hymenaeus, Alexander (cf. 1 Tim. 1:19-20; 2 Tim. 4:14-15), Phygelus, Hermogenes (2 Tim. 1:15), and Philetus (cf. 2 Tim. 2:16-18). This suggests that the Apostle is commending a definite break from the false teachers, i.e., if a man purge himself from these . (vs. 20) The neuter plural demonstrative pronoun would refer to the vessels of dishonor or false teachers. (43) It is a call to get away from the error of their doctrine, the moral compromise of their conscience and even their physical persons. Like Moses and his followers (cf. Num. 16), they were to remove themselves from the Korah, Dathan, Abirum and the 250 princes, as the Lord's judgment fell. Obviously, those responsive to Moses' authority would distance themselves at that time but others unfortunately failed to listen to his authority and were swallowed up in judgment. Compare further with 2 Timothy 3:1-13 and 1 Timothy 6:3-5. As genuine teachers distance themselves from the false teachers, their false doctrine and immoral lives, they prove themselves to be sanctified and fit for the Master's use, prepared unto every good work . (vs. 21) Purity of life, purity of doctrine and purity of association, characterize the essential condition for the man of God! And not only is the man of God to distance himself from the false teachers and their ways but must constantly (Greek, present tense) flee also youthful lusts (vs. 22), which would include in this context the love of disputes, philosophical novelty, word debates, etc. These detract from that which the man of God should constantly chase after (Greek, dioko ; English follow ), i.e., the four cardinal virtues of righteousness, faith, love and peace. A. The Man of God Pursues Righteousness. The Greek word dikaiosunen refers in this context to doing right before man and God. This is not a reference to positional righteousness which a believer receives at salvation but a practical righteousness that the man of God chases after throughout his life. His heart is held captive by the will of God and makes choices according to right conduct. He is a righteous man in pursuit of that perfection in the whole of his walk, conduct and speech. cf. Psalm 15:1; Prov. 15:9; Isa. 51:1; Matt. 5:6, 20; 1 John 3:10. The man of God must be in his conduct righteous and above blame, conforming his life to the law of God. cf. 1 Tim. 3:2; Titus 1:6; Psalm 101:6. B. The Man of God Pursues Faith. The Greek word pistis refers in this context to, speaks of loyalty to the Lord, integrity, trustworthiness, fidelity and dependability. It is the heart set on trust in the sovereign God who controls all things by His providence and the man of God pursues a life that is faithful to that commitment. The one who pursues faith is the man who rests in trusting God.
C. The Man of God Pursues Love. The Greek word agape in this context refers to the unconditional volitional giving of oneself to others. Obviously the man of God pursues the supreme love of God and love of others . This is not simply an emotional feeling but a volitional pursuit of the objects to be loved.
To correct the Corinthians selfish pursuit of personal giftedness, in order to help them understand that gifts are to be used for the edification of others not oneself, he defines love as preeminent over all gifts, in the famous thirteenth chapter. (44)
D. The Man of God Pursues Peace. The Greek word eirene speaks of harmonious relationships, i.e., between man and God and man and man. Obviously, Paul's addition of this cardinal virtue (note: it is omitted from the list of 1 Timothy 6:11), suggests the terrible conflict within the church at Ephesus as the false teachers were gaining an audience. Harmony in the fellowship must be the quest of the man of God, who keeps himself pure from the ungodly influences of false teachers but defends with firm resolve the purity of biblical doctrine. And this peace he pursues, with them that call on the Lord out of a pure heart, i.e., those genuine in their allegiance to the Lordship of Christ in contrast to the false teachers. In summary the man of God ministers: like a faithful steward, dispensing the Word of God in personal discipleship; like a dedicated soldier, not getting detoured by the things of the word but seeking only to please the One who enlisted him; like a disciplined athlete, who competes lawfully according to the Scriptures; like a hard working farmer, who first labors to exhaustion before enjoying the results; like an unashamed workman , who cuts a straight path in the Word of God to arrive at its original intended meaning; and he is like an honorable vessel, who distances himself from false teachers, their errors and immoral lives, to continually chase after the virtues of righteousness, faith, love and peace. Then the Apostle uses one more metaphor to capture the balance of the ministry of the man of God, i.e., like a slave who is gentle . We Serve Like a Slave that is Gentle
In contrast to the false teachers who detour into speculative theological debates that
breed strifes
, Timothy is to realize that as the slave of the Lord he
must not strive
. cf. 1 Timothy 1:3-7; 4:7; 6:3-5, 20-21. As mentioned in verse 22,
the man of God
pursues peace. The term foolish
is moros
, from which we get the English moron, suggesting mentally dull, silly, ignorant; the term
unlearned
is apaideutos
, refers to someone untrained or undisciplined; and the term
questions
is zetesis
, suggesting that which is controversial and having no basis in truth. These are what the false teachers at Ephesus and every age, gravitate toward and
the man of God
is to avoid! These can become serious detours from productive discussion of the Word of God and Biblical theology.
The Man of God is to be Gentle. The Greek term epios , speaks of kindness or mildness. Here it speaks of the ethos of the speaker, who carefully selects not only the words but the inflection and tone, to communicate with gentleness. Discarding the rhetoric of Greek sophists, who may use intimidation as a means to persuade, the servant of God seeks to mirror the kindness of Christ. The Man of God is to be Skillful in Teaching. The Greek adjective didaktikos refers to someone highly skilled in speaking or teaching. The only other usage of the term in the NT is also by Paul, when he gives a qualification for an Elder, i.e., he is to be highly skilled in teaching. cf. 1 Tim. 3:2. "The term does not refer so much to possessing vast knowledge or understanding as to having the ability to communicate effectively whatever knowledge and understanding one may have - in this case, knowledge and understanding of God's Word." (MacArthur, p. 99) False teachers may gain a hearing through the novelty of their speculations but the servant of God must be spiritually equipped with the distinctive ability of skill in teaching. The Man of God is to be Patient. The Greek adjective anexikakon , refers to the ability to bear evil without resentment. As the servant of God defends the Gospel against false teachers, he stands in contrast to them in attitude, i.e., they are given over to envy, strife, railings and evil suspicions (cf. 1 Tim. 6:4), as their attitude degenerates into carnal anger. The Man of God is to be Meek. The Greek noun praoteti , suggests he has his power under control. Like a horse that has been subdued, so that his strength is under control, so the servant of the Lord is not out of control in the heat of an argument. It is through this power under control that the man of God is humbly instructing those that oppose him , i.e., educate or guide those who are disobedient. The voice of the participle oppose is in the middle voice, suggesting reflective action, i.e., they oppose themselves or a better translation, they place themselves in opposition. The goal toward which the servant of God instructs with humility is that God would give them repentance to (Greek, eis ) acknowledge the truth. As a result of their turning from error is their turning to the truth. The idea is that only God is the one who can turn someone from the errors of false teachers. This doesn't suggest that the man of God isn't to use careful reasoning, persuasion and argument but that he must realize that it is the Lord who turns the heart to receive truth. In order that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. (46)
As Hendriksen summarizes, "True conversion, then, is a radical change: 1. From ignorance to acknowledgment of the truth (verse 23, verse 25); 2. From intoxication and stupor to soberness (verse 26a); and 3. From slavery to freedom (verse 26b)." (pp. 276-277) In summary: the man of God ministers like a faithful steward, like a dedicated soldier, like a disciplined athlete, like a hard-working farmer, like an unashamed workman, like an honorable vessel and like a gentle servant. Appendix: A Biblical Philosophy of DiscipleshipThe Christian is compelled to examine the doctrine of discipleship from the pages of the New Testament in order to arrive at a philosophy of his/her primary ministry goal mentioned in the Great Commission. (48)
Our central purpose in this study is threefold: 1.) to summarize the New Testament doctrine of discipleship, 2.) to distill the essential elements of discipleship and 3.) to draft a working ministry guide for discipleship at Grace Bible Church which will focus us in all phases of this joyful ministry. (49) Without an inductive examination of all that the New Testament teaches on the subject, we would be left with an ambiguous definition of the subject. What is Discipleship? Answering this basic question demands an inductive examination of all the passages in the New Testament referring to discipleship or the concept. We begin by looking at a.) the primary and secondary terms used, b.) examine the cost of discipleship as taught by Jesus Christ and c.) draw principles from general illustrations of discipleship in the New Testament. These three major issues combine to define for us what discipleship is in the New Testament. A. The Terms for Discipleship. Akolutheo
- to Follow After
When the term is used of individuals and especially in the imperative mood as a command (e.g., Jesus says, Follow me ) the term refers to at least the initial stages of conviction and commitment. Some examples from the Gospel of Matthew include:
We have selected these examples for in the Gospel of Matthew in particular, discipleship is given special emphasize. As Wilkins concludes:
As a general rule, one who takes up the new calling to follow Jesus Christ is likewise called to give up the old way of life. cf. Mark 1:16ff.; 10:17ff.; Matt. 9:9. Hence, there is both a turning away from something and a turning toward something, i.e., a turning from sin, self and a life of disobedience with a turning toward righteousness, the Lord and life of obedience to God. Central to the Gospel command of Jesus was His call to follow Him , which involved both self-denial and the willingness to suffer. If any man would come after me, let him deny himself and take up his cross and follow me. cf. Mark 8:34; Luke 9:23;14:27, 33; and Matt. 10:38; 16:24. This metaphorical following refers to the participation in salvation offered by Jesus, the participation of obedient living and the participation to suffer persecution for the Gospel sake. The one following Jesus must be willing to suffer anything for the advancement of the Kingdom. And as Luke adds, this willingness to suffer is daily . (cf. Luke 9:23)
In summary, akolutheo suggests, discipleship is a following after the Lord or one's master, especially initiated at the call of Christ for salvation but continuing throughout the person's experience. We spiritually and mentally, follow the example of the Lord as the Twelve also followed after Jesus physically, doing what He would do and obeying what He says to do. The term refers to the life of committed obedience. And we do this realizing that His will for our lives will lead to daily suffering for our identification with Christ. This primary Greek term, as used in historical and Biblical contexts, contributes to the following four principles in the concept of discipleship:
Mathetes is found only in the Gospels and Book of Acts, as many as 264 times. (53) Of these instances of the term disciple in the NT, about 230 appear in the Gospels. Specifically, we find not only the disciples of Jesus, but also the disciples of Moses (Jn. 9:28), the disciples of the Pharisees (Matt. 22:16), the disciples of John the Baptist (Mk. 2:18; Lk. 11:1), and even the disciples of Paul (Acts 9:25). (54) Basically, the term refers to someone who attaches themselves to someone for the purpose of learning, with a view to committing themselves to what the person says. From early Greek usage, the term was used for someone who studied and learned according to a set plan, with a view to obeying what their master or teacher said. A good summary of the early usage of the term in classical Greek is given by Rengstorf:
From early Greek literature the mathetes was one who followed another person, not simply learned from him. As Rengstorf points out ( TDNT, pp. 406-7), the verbal companion of mathetes or disciple was not a manthanein (i.e., a learner or listener) but a akolouthein (i.e., a follower). For example, the Greek philosopher Pythagorus had a complex and demanding procedure for anyone to become his disciple.
By NT times the term had the customary concept of a student to teacher or master, drawn from both Jewish and Greek/Roman culture, when used in secular or religious literature. (57) The student would attach himself to a teacher or master, to learn his teaching, life and even method of instruction. This would take place in both formal and informal contexts, with the student learning by oral question and answers, along with memorization which was the primary means of teaching. What is emphasized is that the " mathetes always implies the existence of a personal attachment which shapes the whole life of the one described as mathetes ." (Kittel, vol. 4, p. 441) The disciples were controlled by the man to whom they had committed themselves, extending to all areas of the inner life. This was not simply a loose casual friendship or even relationship among peers. It suggests a definite leader and an obedient follower, i.e., a master-disciple relationship. A distinction between disciples of the Jews and disciples of Jesus during NT times, is the uniform emphasize given to the Lord's initiating the process. The Jewish rabbis taught that their talmid [i.e., disciples ] were responsible to link up with them but Jesus called others to be His disciples. cf. Mark 1:17; 2:14; 10:21; Matt. 4:19; Luke 9:59; John 1:43, etc. This emphasize on the master initiating the process of discipleship is continued in the Great Commission of Jesus when He commands all believers to, make disciples of all nations . cf. Matt. 28:19-20. In the pages of the New Testament a significant turning point comes with Jesus' definition of a genuine disciple (cf. John 8:32), as the concept was cemented with a definite element of commitment, instead of being limited to learning.
From this point on, the usage of discipleship in the NT seems limited to a learner who is committed to follow the master. (58) The tension since John 6:66, where a number of superficially attached disciples turned away from Jesus reached its climax with Jesus' definition of disciples indeed . (59) If a Christian was simply a person who learned from Jesus Christ, then the Greek term translated pupil would have been used instead of disciple. (60) From John 8 following, a disciple is a learner with a commitment to follow the Lord Jesus Christ. (61) Only those who are dedicated to a life of obedience to the Lord Jesus can thus be called a true disciple. By the time Luke wrote the Book of Acts, the term mathetes was used in the general sense of a Christian. (62) It could properly be said that a believer or a Christian, as a disciple, is a learner of Christ with a commitment to follow Him. Although some suggest that a disciple is a dedicated Christian, the statement is misleading. (63) All Christians are dedicated; all Christians are disciples; all believers are learners with a commitment to follow the Lord Jesus Christ, without which there is no claim to salvation. Another observation of an inductive study of New Testament discipleship is the obvious concept of relationship . Jesus departed from the customary master/disciple classroom approach and cultivated discipleship by vital living relationships, where they watched Jesus walk through life and followed his example. Jesus' instruction was born from the teachable moments of everyday experiences, although He didn't neglect formal times of structured teaching. This is seen at the inception of the calling of the Twelve (cf. Mark 3:13-19), the examples of His retreats with them (e.g., Mark 6:30-32; Luke 9:10) and the extended times of teaching them while enjoying personal relationships (e.g., Matt. 13; 24-25; John 13-17). They spent significant time together in personal relationships. This relational emphasis is further illustrated by the ministry of the Apostle Paul, who worked, traveled, ministered and suffered while physically spending significant time with other men. Rarely did he ever travel alone (e.g., Acts 17:15-16) as his practice was the sharing of ministry and life with others. Illustrative of the Apostle Paul's relational ministry is his summary defense to the Thessalonians:
Following NT times the term mathetes contained not only the aspect of a learner and committed follower but added to it the concept of imitation of Jesus' life and sufferings. As Rengstorf summarizes it usage in the early church:
In summary, Mathetes is a person who attaches himself to a master, with a commitment to follow his teaching and imitate his life, in a specific curriculum of learning and life. There are spurious disciples who are offended by some things Jesus says and do not obey the Word of God; and there are genuine disciples who humbly and happily submit to what Jesus says and continue in the Word of God. The mathetes is willing to suffer for his master, subordinating himself to his will. This primary Greek term as used in its historical and Biblical contexts, contributes four principles to the concept of discipleship:
Mimeomai is found 4 times in the NT (cf. 2 Thess. 3:7, 9; Heb. 13:7; 3 Jn. 11) and mimeetees 6 times (cf. 1 Cor. 4:16; 11:1; Eph. 5:1; 1 Thess. 1:6; 2:14; Heb. 6:12). The term symminetes is used in Phil. 3:17. The various terms refer to imitating either another person, Christ or in Eph. 5:1 even God Himself. Striking with this secondary Greek term, as used in the New Testament, is the command of the Apostle Paul to others to imitate him, which ultimately is the essence of NT discipleship. The disciple is to imitate his earthly master, who himself/herself follows Christ. Without a commitment to follow the example or lifestyle of the person doing the discipling, there is no actual relationship of discipleship in the NT sense. For example:
In summary, Mimeomai is to imitate Christ by imitating an earthly spiritual mentor. The master calls the disciple to examine his/her life not only the teaching, with a view to imitating it so as to better follow the Lord Jesus Christ. It is right to call others to follow us as we also follow Christ, implying that our lives are credible examples worthy of being emulated. This secondary Greek term used in its historical and Biblical contexts, contributes two principles to the concept of discipleship:
Opiso is used 36 times in the New Testament and means to come behind or after someone. In Rabbinic Judaism the term would refer to someone following behind a person of respect in a subordination relationship. In the New Testament there are three points of interest with this term: 1.) the call to come behind or follow after comes from Jesus Himself; 2.) the call is a definite call to service in the kingdom; and, 3.) the call is one to obedience, which entails forsaking old ties. e.g., Matt. 10:38; 16:23-24; Mark 1:17; Luke 23:26. It is primarily used of sharing of Christ's fellowship, life and suffering. It was precisely this coming after Jesus in suffering that Peter didn't understand as essential for Jesus' experience. cf. Matt. 16:23-24. Connected to this idea of coming behind is the prohibiting of looking back, so as to consider going back to the old life. Hence, in the NT there are serious warnings concerning terminating a previous commitment to the Lordship of Christ.
In Summary, opiso is the coming behind in humble following of a master. This is a definite call from Jesus Himself resulting in spiritual service and demanding a total break with the past, with a commitment not to look back. This secondary Greek term is used in its historical and Biblical contexts, contributes three principles to the concept of discipleship:
Unfortunately, today there is confusion as to the identification of a disciple. Some suggest that a disciple is simply a dedicated Christian but a Christian may not be a disciple. Charles Ryrie did much to popularize this misleading concept.
However, it has been demonstrated convincingly, especially from the Book of Acts, that a believer is a disciple and the process of making a disciple, involves the person's commitment to obey the words of Christ. This is demonstrated, not only by the primary and secondary terms for disciple in the New Testament, but also the intent of the Great Commission itself.
Basically, the central command of this Great Commission is to make disciples
, i.e., make dedicated learners and followers of Jesus Christ.
(67)
And this making of disciples will be accomplished by a threefold ministry, suggested by the three participles: First, making disciples involves the act of baptizing them , which actually was a placing of that person into the name of the Father, Son and Holy Spirit or becoming a disciple by renouncing the old life of sin and surrendering allegiance to the Lordship of the Triune God. Hence, baptism immediately follows believing, which was functionally the same thing as becoming a disciple of Jesus. cf. Acts 2:38, 41; 8:12-13, 38; 10:47; 16:15, 33; 1 Cor. 1:13-17.
Second, making disciples involves the ongoing process of teaching them. But notice the teaching is not limited to content or understanding truth but to the observance or life of obedience, which is demanded of a genuine disciple. Christ could just as well commanded, make Christians by baptizing and teaching; or make believers , by baptizing and teaching. A Christian is a disciple; a believer is a disciple; a saved person is a disciple of Jesus Christ, committed to the ongoing process of learning and following Jesus Christ! Hence, to obey the Great Commission mandate is to bring someone from where they are to learning from and following the Lord Jesus Christ, including their conversion, baptism and Christian maturity, in a life of obedience. To make disciples does not start at a persons conversion but may include pre-conversion ministry toward the completed goal of their commitment to and understanding of the will of Jesus Christ. John MacArthur helps define a disciple when he writes…
The term disciple is what the saved are called in the NT most often. The term Christian/s is only used three times in the NT (cf. Acts 11:26; 26:28; 1 Peter 4:16); the term believer/s is only used twice in the NT (Acts 5:14; 1 Tim. 4:12); the term saint/s is used 92 times in the NT; and the term brother/s is used 328 times in the NT, but many of the references refer to natural brothers or racial brothers; but disciple/s is used 260 times in NT. These three primary terms best describe the people of God: a disciple is a learner and follower of the Lord Jesus Christ; a brother is one placed into a spiritual bond of commitment to other people of God; and a saint is one set apart for God and separated from the world and sin. Unfortunately, all three terms have been robbed of their Biblical meaning. A disciple has come to mean a Christian who is really dedicated as contrasted to a Christian who is not dedicated; a brother has become a trivial term of greeting, without any commitment for the well being of other people of God; and a saint has come to mean a Christian who has been canonized by the Roman Catholic Church. We don't even know who we are any more! And Jesus Himself recommends we consider the cost of discipleship carefully before we commit to it.
Three times in these verses Jesus mentions he cannot be my disciple, which is the only record of Jesus talking about someone actually being "my disciple." Each of the three is a warning about the high cost of being a disciple of the Lord Jesus Christ, used here to sift the crowds similar to what He did in John 6:60-66. It is not that Jesus did not want followers, but he only wanted them to follow based on their awareness of what following would entail. It was if Jesus was saying, "Don't follow me unless…" John R. W. Stott has accurately written on these verses, pointing out what he calls the "great scandal of Christianity today, the mistaken belief in nominal Christianity." Stott writes:
Regardless of the surface commitment of discipleship among Jewish rabbis, Jesus demanded people to carefully consider the high cost of commitment in being one of His disciples. The cost was to place dedication and loyalty to Christ above even family members, along with the rejecting of one's own life. In essence the cost involved everything, i.e., a total surrender of the life, without condition or exception. (74) Evangelism should be accompanied by admonishing people to consider the high cost of becoming a Christian, not simply limiting the message to the salvation from sin and promise of heaven. Selected Recommended Bibliography: This does not suggest that we would agree with all the teaching by the following authors on discipleship. Each of these works however, do add to the extensive literature on the subject. Brown, Colin, Editor. The New International Dictionary of New Testament Theology (Grand Rapids: Zondervan Publishing House, 1975), vol. 1, pp. 480-494. Bruce, A. B. The Training of the Twelve (Grand Rapids: Kregel Publications, 1971) Coleman, Robert E. The Master Plan of Evangelism (Old Tappan: Fleming H. Revell Company, 1963) Hull, Bill. The Disciple Making Pastor (Old Tappan: Fleming H. Revell Company, 1988) Kittel, Gerhard. Theological Dictionary of the New Testament (Grand Rapids: Eerdmans Publishing House, 1967), vol. 4, pp. 415-459. MacArthur, John F. Jr. The Gospel According to Jesus (Grand Rapids: Zondervan Publishing House, 1988).
2. Recently, Nero had set fired to Rome and also lit the fires of imperial persecution against Christians. "During the night of July 18/19 in A.D. 64, a fire broke out in the north-east of the Circus Maximus. The colonnade of shops which stood round the outer face of the Circus was full of inflammable wares; the conflagration secured a hold there and, fanned by the wind, raged for five days until, of the city's fourteen divisions, three were completely destroyed and seven severely damaged…Although Nero, who was at Atrium when the fire broke out, hurried back to Rome and instituted energetic relief measures, rumor alleged that he had set the city on fire in order to re-mold it nearer to the heart's desire. Tired at the last of being the target for the finger of popular suspicion, he looked around for scapegoats." cf. F. F. Bruce, History of the Christian Church , p. 441. These were obviously discouraging days for the young man of God. "The mass of men lead lives of quiet desperation." (Henry David Thoreau) 3. Both the Nestle-Aland Greek New Testament (27th edition) and the United Bible Society (4th edition), along with the NASV and NIV, omit the term translated spirit in the KJV and NKJV. 4. Due to limits of space, we omit the final two metaphors of the man of God but commend them to the student for careful consideration to balance the responsibility of young Timothy. 5. The use of the present imperative endunamou (translated be strong in KJV) emphasizes the progress expected in this strengthening. It is not accomplished all at once. Growth is the normal action of a child, and should characterize life in the spiritual realm as well. Physically, children grow by making use of every aid in the realm of food, rest, exercise, and hygiene. cf. Homer A. Kent, Jr. The Pastoral Epistles (Moody, 1982), pg. 258. 6. Keep in mind the context of 2 Timothy, i.e., that the ages Apostle was calling the man of God to follow the example of Onesiphorus who boldly remained faithful in contrast to all those in Asia who were unfaithful when difficult times came. Hence he begins his second chapter with Thou (emphatic pronoun in the Greek) therefore. In contrast with those who did not remain faithful, Timothy was to remain faithful in his ministry. Actually he had several examples of faithful service already mentioned, i.e., Lois, Eunice, Paul himself and Onesiphorus. cf. 2 Tim. 1:3-18 with 3:10-4:5. "The personal exhortation to Timothy which follows contrasts with the general defection of the Asiatics, as therefore shows, coupled as it is with the emphatic pronoun thou . The injunction is reinforced by the splendid example of Onesiphorus." cf. Donald Guthrie, New Testament Introduction (InterVarsity Press, 1990), pg. 137. "In view then of all that has been said in chapter 1- the examples of faith and steadfastness (Lois and Eunice, Paul himself, Onesiphorus), the Holy Spirit's gift to Timothy, the great salvation that awaits him who perseveres, the wonderful calling - let Timothy, the great salvation that awaits him who perseveres, the wonderful calling - let Timothy be strengthened." cf. William Hendriksen, New Testament Commentary: Exposition of the Pastoral Epistles (Baker Book House, 1957), p. 245. Such faithfulness to excellence in the ministry of the Word of God, calls for the strengthening from the Lord! 7. cf. 1 Cor. 3:5-15. Here Paul is rebuking the Corinthian believers for evaluating men's ministry on the basis of their ability to speak with oratory and polished rhetoric. The tension was between the polished style of Apollos' preaching (cf. Acts 18:24-25; 1 Cor. 1:10-13; 4:6-7) and the more common style of his own preaching (cf. 1 Cor. 2:1-5; 2 Cor. 10:1-11. Each man has his own ability, gifts, style, etc. But the issue to keep in mind is the excellence of the ministry of the Word of God, as it survives the test of time and trials. Some men's ministry sounds profound but really doesn't produce long term results! 8. A better translation is Be strong by means of the grace ... Not so much in the grace as by grace! "The ministry is not something we get for ourselves and keep to ourselves. We are stewards of the spiritual treasure God has given us. It is our responsibility to guard the deposit and then invest it in the lives of others. They, in turn, are to share the Word with the next generation of believers." cf. Warren W. Wiersbe, The Bible Exposition Commentary (Victor Books, 1989), vol. 2, pg. 138) 9. cf. John R. W. Stott, The Message of 2 Timothy (InterVarsity Press, 1973), pp. 49-50. 10. The witnesses here could refer to those who were present at Timothy's baptism or ordination, or at any public occasion where the members of the local church were present. 11. The concept of Discipleship is fundamental to what the man of God does both publically and privately, i.e., he is to make disciples of the Lord Jesus Christ. So central is this NT theme that an inductive study is provided in the Appendix. 12. cf. William Barclay, The Letters to Timothy, Titus and Philemon (Westminster, 1957), p. 182. 13. Some years earlier Paul had admonished the believers at Ephesus to be strong in the Lord and put on the whole armor of God , using the soldier metaphor to illustrate the defensive battle of the Christian against Satan and demonic forces. cf. Eph. 6:10-17; then to the Corinthians Paul used the soldier metaphor to describe the offensive thrust of Christian conflict, reminding them that our weapons are not fleshly but powerful . cf. 2 Cor. 10:3-4. 14. The solder metaphor was no doubt stimulated by Paul's present circumstances, i.e., being under guard by Roman sentries. Remember also the historical context, best summarized by Tacitus: "Therefore, to scotch the rumor, Nero substituted as culprits and punished with the utmost cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, from whom they got their name, had been executed by sentence of the procurator Pontius Pilate when Tiberius was emperor; and the pernicious superstition was checked for a short time, only to break out afresh, not only in Judea, the home of the plague itself, where all the horrible and shameful things of the world collect and find a home. First of all those who confessed were arrested; then, on their information, a huge multitude was convicted, not so much on the ground of incediarism [i.e., setting the fire in Rome] as for hatred of the human race. Their execution was made a matter of sport; some were sewn up in the skins of wild beasts and savaged to death by dogs; others were fastened to crosses as living torches to serve as lights when daylight failed. Nero made his gardens available for the show and held games in the Circus, mingling with the crowd or standing in his chariot in charioteer's uniform. Hence, although the victims were criminals deserving the severest punishment, pity began to be felt for them because it seemed that they were being sacrificed to gratify one man's lust for cruelty rather than for the public weal." (cf. Annals , xv. 44.3-8) 15. cf. Albert Barnes, Barnes Notes on the New Testament: 2 Timothy (Baker Book House) vol. 12, p. 221. In the Roman world of the NT, being conscripted as a soldier demanded usually a relatively long term going on for years. Obviously in Paul's soldier metaphor the service of conscription is for life. During the Apostle's Roman imprisonment he would have plenty of opportunity to reflect on the sacrifice of a soldier! 16. The Apostle Paul is not condemning outside employment for the man of God but calling for the utmost focus of sacrificial service. He himself worked in secular employment as a tentmaker. cf. Acts 18:3; 20:34-35; 1 Cor. 4:12; 2 Cor. 11:9; 1 Thess. 2:9; 2 Thess. 3:8-9. Yet, even while so working, his heart wasn't divided by civilian life. 17. A. Ringwald summarizes the NT word group for mastery, fight, prize, victory : "Struggle for superiority can be a contest of fight, agon (not only a sporting contest) or an armed conflict or battle, polemos , with the thought of eliminating one's opponent. Polemos is a large-scale combat carried on by whole groups, as opposed to mache , a personal fight or quarrel… argon [from which synathlea , in 2 Tim. 2:5 comes] which generally does not have the connotation of - enmity, is frequently used to describe the Christian life as is also brabein , the victor's prize in sport. Victory, nike , is the aim of every fight.." cf. Colin Brown, Editor. The New International Dictionary of New Testament Theology (Zondervan, 1979), vol. 1, p. 6444. 18. cf. Kenneth Wuest, The Pastoral Epistles in the Greek New Testament (Eardmans, 1939), pp. 129-130. 19. The Apostle Paul did use the striving for a goal figure to explain his personal pursuit of the full knowledge of Christ (e.g., Phil. 3:13-14) but without using the athletic term athleo The Pauline goal for striving for mastery, was the promotion of the Gospel. 20. The man of God's diligence in work contrasts to the lazy man of Proverbs 24:30-31, "I went by the field of the slothful, and by the vineyard of the man void of understanding; And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down." (KJV) 21. cf. Albert Barnes, Barnes Notes on the Epistle to Second Timothy (Baker Book House, 1884 Edition ), p. 222. Pastor John MacArthur, Jr. when asked, "What do you see as the greatest threats that may undermine a man's ministry today?" commented, "One threat is laziness. We live in a really busy and fast-paced culture. Many men run fast, but I'm not sure they go very deep. By that I mean it is easy to be busy with the short and easier tasks but leave the long, hard jobs undone. We are raising a culture, for example, that does not do the manual labor…Many men do not know how to work hard, especially those who have been in school for a long time. They know how to stay busy doing a number of little things, but they do not know how to focus with discipline on the main thing - diligence and discipline in the Scripture. The result is often a failure to attend to the priorities and a resultant superficiality in the ministry. A lot of activity happens at a shallow level, but the hard work of ministry - the things that take time and prayer and intense study of the Word - are often not done well." cf. Rediscovering Pastoral Ministry (Word Publishers, 1995), pp. 370-371. 22. cf. 1 Corinthians 15:9-11. The Apostle was not speaking out of pride but recognizing a fact that the grace of God had produced in his life a drive to labor harder than the other Apostles. 23. "Keep in memory Jesus Christ as the seed of David" (2 Sam. 7:12,13; Ps. 89:28; 132:17; Acts 2:30; Rom. 1:3; Rev. 5:5; and Matt. 1:20; Luke 1:27, 32,33; 2:4,5: John 7:42). He is "the son of David" (Matt. 1:1; 9:27; 12:23; 15:22; 20:30,31; 21:9,15; 22:42-45; Mark 10:47,48; 12:35; Luke 18:38,39; 20:41). It is as the rightful, spiritual heir of David, David's glorious Antitype, that he sits enthroned at the Father's right hand. (William Hendriksen, pg. 250) 24. Warren W. Wiersbe, p. 140. One of the central motivations for the believer is to reflect on the death and resurrection of the Lord Jesus, who remained faithful unto the end and was exalted by God. 25. cf. William Hendriksen, Exposition of the Pastoral Epistles (Baker Book House, 1957), pp. 251-252. 26. The tradition is, that he and Peter were together in the Mamertine prison at Rome; and the place is still shown in which it is said that they were confined. The Mamertine prisons are of great antiquity. According to Lovy, they were constructed by Ancus Martius, and enlarged by Servius Tullius. The lower prison is supposed to have been once a quarry. These prisons are on the decent of the Capitoline Mount, towards the Forum. They consist of two apartments, one over the other, built with large, uncemented stones. There is no entrance to either, except by a small aperture in the roof, and by a small hole in the upper floor, leading to the cell below, without any staircase to either. The upper prison is twenty-seven feet by ten. In the lower one is a small spring, which is said at Rome to have arisen at the command of Peter, to enable him to baptize his keepers, Processus and Martianus, with forty-seven companions, whom he converted...Dr. Burton says that a more horrible place for the confinement of a human being can scarcely be conceived. cf. Albert Barnes, Barnes Notes on the New Testament: 2 Timothy (Baker Book House), pp. 223-224. Philip Schaff helpfully comments: "Peter and Paul, like a new Romulus and Remus, laid the foundation of a spiritual empire vaster and more enduring than that of the Caesars. The cross was substituted for the sword as the symbol of conquest and power." cf. History of the Christian Church (Eerdmans Publishing, 1910), vol. 1, p. 377. 27. William Hendriksen, Exposition of the Pastoral Epistles (Baker Book House, 1957), p. 253. "The word elect is eklego , to pick out. It refers to the act of God selecting from among mankind certain to be the recipients of spiritual privileges with a view directly to the salvation of others." (Wuest, pg. 132) 28. Ibid ., p. 256, 260. Without attention to the synthetic parallelism a casual reading suggests that God remains faithful to save, even those who deny Him or stop believing. This is a impossible interpretation, according to the structure. God rewards the loyal but punishes the unfaithful, always remaining true to justice in His immutable character. William Hendriksen, who has provided an excellent commentary on this passage, writes: "One can say, 'If we shall deny him, he on his part will also deny us,' but one cannot say, 'If we are faithless, he on his part will also be faithless.' Nevertheless, the conclusion of the fourth line corresponds in thought with that of its parallel, the third line; for, the clause 'he on his part remains faithful' (line four) is, after all, the same (even more forcefully expressed) as, "'he on his part will also deny us' for faithfulness on his part means carrying out his threats (Matt. 10:33) as well as his promises (Matt: 10:32)! Divine faithfulness is a wonderful comfort for those who are loyal (1 Thess. 5:24; 2 Tess. 3:3; cf. 1 Cor. 1:9; 10:13; 2 Cor. 1:18; Phil. 1:6; Heb. 10:23). It is a very earnest warning for those who might be inclined to become disloyal." (Hendriksen, pg. 260) The man of God is called to be loyal in contrast to the those false teachers who are disloyal! 29. cf. Albert Barnes, Barnes Notes on the New Testament (Baker Book House), p. 224. The author continues, "He is holy: and how can he save one who is unholy? His very nature is purity; and how can he save one who has no purity? Let no one, then, suppose that, because he is elected, he is safe, if he lives in sin. The electing purpose of God, indeed, makes salvation sure; but is only for those who lead righteous lives. Nothing would be more dishonorable for God than to resolve to save a man that lived habitually in sin; and if that were the doctrine of election, it would deserve all the opprobrium that has ever come upon it." Ibid., pg. 225. 30. cf. John R. W. Stott, The Message of 2 Timothy (InterVarsity Press, 1973), p. 64. God cannot somehow ignore his attribute of justice, shedding it for benevolent reasons. 31. William Hendriksen gives a summary about the false teaching at Ephesus, commenting on 1 Timothy 6:4-6: "Novelty-teachers and hair-splitters! The apostle was fully acquainted with them. He emphasizes that any peddler of ponderous platitudes about the law of Moses, any specialist in specious speculations about ancestors, is "blinded with conceit…When a person rejects sound or healthy words, sickness results. This sickness reveals itself in a "morbid craving for controversies and word-battles (see on 1 Tim. 1:4). The man stricken with such a disease will make mountains out of molehills...Some people seem to take delight in such quibbling, such word-battles. Hence Paul sets forth its bitter fruits: a. envy. One disputant, smarting under defeat, begins to waste away. He is filled with malignant ill will, with poisonous spite against the victor. b. wrangling. This results in envy. The person who was worsted in the argument is unwilling to admit defeat. Bitter discord follows. c. reviling. The Greek word is blasphemies...in the original it refers to insults directed either against God or against man...scornful and insolent language directed against a human opponent, slander, defamation. d. base suspicions. 'All looks yellow to the jaundiced eye' (Pope). The mind of the envious individual is haunted by mistrust and foreboding. He begins to suspect his opponent's every action, word, and even gesture. e. mutual altercations or incessant frictions. When the 'mad' novelty-dispenser meets his opponent again, to discuss other "religious" matters, he either glares and glowers, or else he smolders within but puts on an act by the seeming imperviousness of his demeanor. Underneath, however, he 'boils.' He is vengefully nettled, convulsively agitated, thirsting for 'blood.'" (Hendriksen, pp. 1965-7) 32. cf. Warren W. Wiersbe, Be Faithful (Victor Books, 1983), p. 144. "It is one thing solemnly to charge others and quite another to take oneself in hand. The danger of self-neglect was certainly not confined to Timothy, for its symptoms are universal. Yet the value of self-discipline cannot be too highly estimated, for the most effective refutation of error is for the teacher to be the living embodiment of truth, with God's approval upon him. But this is not easy." (Guthrie, pg. 147) 33. Another view suggests the terms influence from the book of Proverbs, where the verb is used with the Greek term hodus , i.e., roads . This suggests, "to cut a straight road", or "to drive a road in a straight direction." Still another suggestion is the cutting of a pattern of animal skins, like a tentmaker who patches skin pieces together for the finished product. However this term is used, the basic idea is of cutting something straight. 34. Commentator Albert Barnes writes, "The words rendered will eat , mean will have nutriment; that is, will spread over and consume the healthful parts. It will not merely destroy the parts immediately affected, but will extend into the surrounding healthy parts and destroy them also...They will not merely eat out the truth in the particular matter to which they refer, but they will also spread over and corrupt other truths. The doctrines of religion are closely connected, and are dependent on each other - like the different parts of the human body. One cannot be corrupted without affecting those adjacent to it, and unless unchecked, the corruption will soon spread over the whole." pg. 226. 35. Once again, William Hendriksen helps comment on these false teachers at Ephesus: "The facts with respect to them may be summarized as follows: (1) They were teachers of heresy in the Ephesian district. (2) Hymenaeus was possibly the leader. At least, in both passages in which he is mentioned, his name occurs first. In 1 Tim. 1:19,20 (see on that passage) Paul associates him with Alexander; here in 2 Tim. 2:16-18, with Philetus. (3) Hymenaeus and Philetus were the kind of people who had wandered away (see on 1 Tim. 1:6; 6:21) from the truth , that is, from the true doctrine of salvation in Christ. (4) Their error consisted in this, that they said, "The resurrection has already occurred." In this they resemble those present-day liberals who, while refusing to be caught saying, "There is no resurrection," allegorize the concept. (cf. 1 Cor. 15:13,14,17) (5) What made matters worse was that Hymenaeus and Philetus professed to be Christians...Until their excommunication (for which cf. 1 Tim. 1:20) they had been members of the church! (6) Their denial (by implication at least) of the bodily resurrection probably stemmed from pagan dualism, according to which whatever is spiritual is good, and whatever is material is evil. Their reasoning may well have been: "Since matter is evil, our bodies must be evil. Hence, they will not be raised." (7) In view of their conviction that in their own case "the resurrection" - the only one they recognized, namely, from sin to holiness, from error to knowledge - had already occurred, why should they worry any longer about sin ? (8) This indifference to sin resulted in their "advance' ungodliness to "more of ungodliness." (9) For example, they even blasphemed - railed at - the true gospel (1 Tim. 1:20). (10) Their false teaching "incipient gnosticism") was contagious. "They upset the faith of some." pgs. 264-266. 36. cf. John R. W. Stott, The Preacher's Portrait (Eerdmans, 1979), pp. 30-31. Francis Schaeffer called contemporary church departure from Scripture, "the great evangelical disaster," warning: "Here is the great evangelical disaster - the failure of the evangelical world to stand for truth as truth. There is only one word for this - namely accommodation: the evangelical church has accommodated to the world spirit of the age. First, there has been accommodation on Scripture, so that many who call themselves evangelicals hold a weakened view of the Bible and no longer affirm the truth that the Bible teaches - truth not only in religious matters but in the areas of science and history and morality. As part of this, many evangelicals are now accepting the higher critical methods in the study of the Bible. Remember, it was these same methods which destroyed the authority of the Bible for the Protestant church in Germany in the last century, and which destroyed the Bible for the liberal in our own country from the beginning of the century. And second, there has been accommodation on the issues, with no clear stand being taken even on matters of life and death." cf. Francis A. Schaeffer, The Great Evangelical Disaster (Crossway Books, 1984), p. 37. 37. John MacArthur, Jr. Rediscovering Expository Preaching (Word Publications, 1992), pp. 348-349. In the above author's book on Rediscovering Pastoral Ministry (Word Publications, 1995), Richard Mayhue quotes from an anonymous writer: "Stick with your work. Do not flinch because the lion roars; do not stop to stone the devil's dogs; do not fool away your time chasing the devil's rabbits. Do your work. Let liars lie, let sectarians quarrel, let critics malign, let enemies accuse, let the devil do his worst; but see to it nothing hinders you from fulfilling with joy the work God has given you. He has not commanded you to be admired or esteemed. He has never bidden you defend your character. He has not set you at work to contradict falsehood (about yourself) which Satan's or God's servant may start to peddle, or to track down every rumor that threatens your reputation. If you do these things, you will do nothing else; you will be at work for yourself and not for the Lord. Keep at your work. Let your aim be as steady as a star. You may be assaulted, wronged, insulted, slandered, wounded and rejected, misunderstood, or assigned impure motives; you may be abused by foes, forsaken by friends, and despised and rejected of men. But see to it with steadfast determination, with unfaltering zeal, that you pursue the great purpose of your life and object of your being until at last you can say, I have finished the work which Thou gavest me to do ." pp. 17-18. 38. Although the KJV translates this as a predicate adjective, but with the placement of the article preceding it is better as an attributive, i.e., the solid foundation . A good translation would be, "Nevertheless, God's solid foundation stands firm (Greek, perfect tense)." Remember the Apostle's earlier statement to the church at Ephesus: "[we] are built upon the foundation of the apostle and prophets, Jesus Christ Himself being the chief corner stone." (cf. Eph. 2:20) 39. Greek is sphragis , i.e., a sign of ownership, guarantee or certification. On ancient buildings of importance, the architect or stonemason would put his mark or signature to identify the structure as his own. On the church is the signature of God Himself, with two specific identifying statements of guarantee. 40. Those viewing the verb as a constantive aorist, suggest that the knowing of the Lord considers the whole of the Christian life at a glimpse. Others view this as a historical aorist, suggesting that the knowing is timeless and reflects back throughout all eternity to the electing love of God. 41. cf. John R. W. Stott, The Message of 2 Timothy: Guard the Gospel (InterVarsity Press, 1973), p. 70. 42. This may better be a continuation of the same metaphor or illustration. R. C. H. Lenski summarizes: " De (English, but ) is not adversative, for it does not introduce a contrary thought; it is parenthetical and introduces a preliminary thought that is preparatory to what follows. What follows still speaks about the master-workman who is to present himself as one who needs not be ashamed. In v. 14-19 he will cut the Word straight and will deal accordingly with men like Hymeneus and Philetus. In v. 20-26 he will also distinguish between the different utensils in the house and will deal gently with church members who are in danger of being misled." cf. The Interpretation of St. Paul's Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon. (Augsburg Publishing House, 1937), p. 807. 43. John MacArthur believes the vessels of dishonor refer to professing Christians within the church. Hence, these are confronted with their sins personally and collectively, finally being excommunicated from the fellowship (cf. Matt. 18:15-18). However, the context seems to suggest the contrast between the genuine and the spurious teacher. True teachers are even admonished in the near context to meekly teach those Christians who have fallen prey to error (cf. 2 Tim. 2:23-26), which would be difficult if their were separated from them. Another possibility commends itself, that the vessels of dishonor represent the false doctrine of those teachers. Isaiah the prophet looked toward a time when the Word of God would be proclaimed, as His sovereignty and message of peace breaks forth on a discouraged people. cf. Isa. 52:1-9. Then we read: "The Lord hath made bear His holy arm in the eyes of all the nations, and all the ends of the earth shall see the salvation of our God. Depart ye, depart, go out from there, touch no unclean thing; go out from the midst of her; be ye clean, that bear the vessels of the Lord [i.e., like the priests of the temple]. for ye shall not go out by haste, nor go by flight; for the Lord will go before you and the God of Israel will be your rear guard." (cf. Isa. 52:10-12) The problem with this view is that the Apostle Paul specifically points out that the vessels of honor are true teachers (vs. 21), not their doctrine, suggesting that the vessels of dishonor would also be teachers. 44. This chapter is easily divided: the preeminence of love, over spiritual gifts (vss. 1-3), the perfections of love over spiritual gifts (vss. 4-7), and the permanence of love over spiritual gifts (vss. 8-13). The Apostle's point was not to depreciate spiritual gifts but to exalt that which alone is worthy to be chased (Greek, dioke ) after , i.e., love. 45. John MacArthur, Jr. The MacArthur New testament Commentary: 2 Timothy (Moody Press, 1995), pp. 98-99. 46. Several possibilities identify the antecedents of the pronouns: 1.) both pronouns refers to God Himself, i.e., they are taken captive by God at His will. The sense is that although they were held prison by the devil, they have repented and are now a prisoner of God. cf. English Revised Version, Lenski. 2.) the first pronoun is the devil and the second pronoun is God, i.e., they are recovered out of the snare of the devil who has taken them captive, by God. cf. Homer Kent, Jr., J. H. Bernard, E. F. Scott, 3.) both pronouns refer to the devil, i.e., they are taken captive by the devil at his will. cf. KJV, RSV, John R. W. Stott, Donald Guthrie, William Hendriksen, John MacArthur, Jr. The third option is the most natural, as pronouns usually connect with the closest noun as their antecedent, i.e., autou him with the devil and so ekeinou his as the same. 47. Cf. John R. W. Stott, The Message of 2 Timothy: Guard the Gospel (InterVarsity Press, 1973), p. 80. 48. This is not to exclude the Old Testament, as the whole of Scripture is profitable for believers today. cf. 2 Tim. 3:16. However, as ministers of the New Covenant (cf. 2 Cor. 3:6-18) we consider the New Testament our primary or direct source of information on this subject. 49. The aged Apostle John rejoiced in fruitful discipleship: I have no greater joy than to hear that my children walk in truth. (cf. 3 John. 4) Notice it is the observing of a friend's obedient living, not simply observing outward religious piety. The deep joy doesn't come from watching our disciples consistently attend church or weekly discipleship sessions; it is not a result of seeing them read their Bibles or even begin to display keen Scriptural insight; nor is it even the result of sensing their burden to win the lost and observing their involvement in active evangelism. The joy comes from hearing or observing their obedient living, i.e., that they walk in truth! 50. cf. Mark 2:14; 8:34; 10:21, 28; Luke 5:11, 27-28; 9:23; 9:57-61; 18:22, 28; John 1:43; 8:12; 10:4-5, 27; 12:26; 21:19-22; Rev. 14:4. These twenty three passages combine to attest that Jesus' most often used Gospel command was to follow Him. Each of these suggests something additional to a physical following, although a physical following is implied in several. Usually the reference is to the initial states of commitment but at times, has general reference to the whole of the committed life. e.g., Matt. 16:24; 19:28, etc. 51. Michael Wilkins, The Concept of Disciple in Matthew's Gospel as Reflected in the Use of the Term Mathetes , volume LIX in Supplements to Novem Testamentum (Leiden, Neatherlands: E. J. Brill, 1988), p. 143. 52. Colin Brown, Editor. The New International Dictionary of New Testament Theology, vol. 1 (Zondervan, 1975), 483. In an excellent article on the term akoloutheo , the author summarizes the OT usage of the term: "In the OT a following which in the first instance has no religious significance is following of a respected person. Thus a warrior follows a leader as the people followed Abimelech in Ju. 9:4, 49. Again, the wife follows her husband or the bride her bridegroom in Jer. 2:2. The prophetic disciple Elisha, follows his master Elijah in 1 K. 19:20f. Even this following expresses little more than a relationship of respect. This is fully confirmed by the phrase which follows: and ministered unto him. The disciple follows his master in the strict sense. This last type of following passed over into Rabbinic custom to the extent that this received its impress from the master-pupil relationship. In many stories handed down by tradition we always perceive the same order, the rabbi or rabbis going ahead, perhaps riding on an ass, and their pupils following on behind at an appropriate distance." cf. Gerhard Kittel, Editor. Theological Dictionary of the New Testament, vol. 1 (Eerdmans, 1967), pp. 212-213. 53. According to Rengstorf, there are at least 250 attested uses of the term in the NT. cf. Kittel, TDNT vol. 4, p. 441. Matthew uses mathetes 72 times; Mark uses it 46 times; Luke 37 times; John 78 times; and Acts 28 times. GRAMCORD Grammatical Concordance System. Nestle-Aland 26 th Edition Greek New Testament (1979). 54. The KJV does not retain the pronoun in Acts 9:25, i.e., his disciples as the NASV and NIV do. These were evidently Christian disciples of the newly converted Paul. 55. Gerhard Kittel, Editor. Theological Dictionary of the New Testament, vol. 4 (Eerdmans, 1967), p. 416. "In classical Greek a man is called a mathetes when he binds himself to someone in order to acquire his practical and theoretical knowledge. He may be an apprentice in a trade, a student in medicine, or a member in a philosophical school. One can only be a mathetes in relationship to a didaskalos , a master or teacher." cf. Colin Brown, Editor. The New International Dictionary of New Testament Theology, vol. 1 (Zondervan, 1975), p. 484. Although the concept of a master-disciple relationship is taken for granted by NT times, the OT omits it altogether. The prophets had servants but not disciples. 56. Diogenes, Laertius, Lives of Eminent Philosophers, with a translation by R. D. Hicks, in the LCL (New York: G. P. Putnam's Sons, 1925), 2.13.10. As Rengstorf summarized the Greek concept of a disciple as "a personal attachment which shapes the whole life of the one described as mathetes , and which in its particularity leaves no doubt as to who is deploying the formative power." ( TDNT, pg. 444) 57. It is interesting that in the OT usage of mathetes , there is no master-student relationship mentioned, but in Rabbinic Judaism in which the talmid (i.e., disciple ) is concerned with the whole of Jewish tradition. This would include both the written Torah (Genesis through Deuteronomy) and the oral Torah (i.e., Mishnah, Midrach, Halachah, and Haggadah). The Hebrew talmid or Greek mathetes , belongs to his teacher, to whom he subordinates himself in almost a servile fashion. cf. Colin Brown, p. 487. 58. The only NT exception is Judas, who is called a disciple chronologically after Jesus' statement in John 8:32 in the Gospel of John 12:4. Usually, Judas is called one of the twelve who betrayed Jesus . He would represent a spurious disciple superficially attached to Jesus for a time without a commitment to obey Him, in contrast to a genuine disciple. 59. The impression of the Gospel of John is that a large group of disciples broke with Him at a distinct point of time, being offended at the self-testimony of Jesus. These superficial or temporal disciples illustrate the contrast between the disciples indeed or genuine disciples . 60. Even in early Greek thinking the philosophers distinguished between a pupil and a disciple . They desired to have disciples, not pupils, as the disciple was committed to learn and imitate their master. A pupil was just committed to learning. cf. Kittle, vol. 4, pp. 417-418. Philosophers Socrates, Plato and Aristotle seem to stand alone in avoiding the use of the master-disciple relationship, to draw a sharp distinction between the Sophists rational and professional relationship to their pupils. They discarded the term master-disciple, for they rejected compensation by their students for their teaching. For Socrates, Plato and Aristotle learning was to be applied to life and lead to a good life. 61. Jesus proclaimed a message of revolutionary dedication in view of the fact that the kingdom of heaven was at hand . His call to radical discipleship followed more the model of other apocalyptic leaders during NT times, than the Jewish rabbis. The old order was passing away with all her institutions and even the family, should not stand in the way on one intent on pursuing the Kingdom. (e.g., Luke 14:26) cf. David A Benzel What is a Disciple: An Historical and Theological Investigation of Mathetes (Th.M. thesis submitted to Grace Theological Seminary, 1991), pp. 24-30. 62. cf. Acts 6:1-7; 9:1, 10, 19, 25, 38; 11:26, 29; 13:52; 14:20, 22, 28; 15:10; 16:1; 18:23, 27; 19:1, 9, 30; 20:1, 30; 21:4, 16. The only exception where the term is used in Acts, without referring to Christians is Acts 19:1. Some suggest Paul's disciples (cf. Acts 9:25) were actually Jewish and not necessarily Christians, but this would be inconsistent of Luke's other uses of the term. Unless qualified in some way, i.e., like in Acts 19:1, the historian Luke uniformly uses mathetes to refer to Christians who are followers of Jesus Christ with a view toward obeying what He says. 63. Charles Ryrie was the first to suggest that a Christian was someone who trusted Christ as his Savior but a disciple was someone who trusted Christ as his Lord. The false idea that a believer could be a Christian but not a disciple was popularized via, Campus Crusade for Christ and Navigators literature in the 70's and 80's. cf. Balancing the Christian Life (Moody, 1969), pp. 169-180. Under the next heading of The Cost of Discipleship , we further consider Ryrie's views. 64. Kittel, vol. 4, p. 460. It is an interesting observation that the concept of following Christ's sufferings adheres in each of the four terms. At the core of any following of Christ is the expectation to suffer for the Kingdom. 65. The term mentor has been substituted for the English term master , which unfortunately has been distorted by two cultural factors: 1.) the United States abuse of the institution of slavery, causing the term master to carry the implication of oppression and cruelty; and 2.) the United States democratic system of government, which tends toward egalitarianism and individualism, prejudicing against an earthly master/disciple relationship. The term mentor offers less distraction but we must still consider it in light of a genuine master to slave concept to be true to the New Testament. 66. Ryrie, p. 178. While commenting on the Great Commission, the author states: "Two things characterize Christian disciples - they are baptized (a clear sign of their faith in Christ) and they are constantly learning." (Ibid., p. 178) But that is not what the passage says. It is not simply the learning but the observing of all things Jesus has taught. Ryrie limits discipleship to simply learning; the Biblical definition however, at least after Jesus clarified true discipleship (cf. John 8:32) demands a learning with a commitment to obedience. Lewis S. Chafer also comes close to the same limiting of a disciple to a learner. cf. Systematic Theology vol. 7 & 8 (Grand Rapids: Kregel Publications, 1993), pp. 120-121. 67. Three participles combine to define the Great Commission of making disciples: going , baptizing and teaching . The first is an aorist participle, translated "Go," is auxiliary to the main verb make disciples with the implication: Therefore, as you are going make disciples or Therefore, having gone, disciple. i.e., as we naturally go through life in whatever situation we are in and whoever we are in contact with. Also, his command is in contrast to Jesus' earlier command to "go not." cf. Matt. 10:5; 15:24. Historically, Gentiles came to Israel but now disciples are commanded to go to all! 68. cf. Robert D. Culver, What Is the Church's Commission? Some Exegetical Issues in Matthew 28:16-20, Bibliotheca Sacra 125 July-September, 1968, pp. 243-5; Roy B. Zuck , Greek Words for Teach, Bibliotheca Sacra 121 April-June, 1965, p. 163. 69. cf. Cleaon Rogers, The Great Commission, Bibiotheca Sacra 130 July-September, 1973, pp. 258-267. 70. . cf. Gen. 27:13; Exod. 5:18; 12:32; 2 Ki. 2:16 in the Greek LXX with the Hebrew text; Matt. 2:8, 20; 5:24; 11:4; 21:2; 17:27; 28:7, etc. In each of these the participle proposes the way of fulfilling the main verb and carries the idea of an imperative. 71. Richard E. Averbeck, The Focus of Baptism in the New Testament Grace Theological Journal, 2 (Fall 1981), pp. 286-7. 72. John MacArthur, Jr. The Gospel According to Jesus (Grand Rapids: Zondervan Publishing House, 1988), p. 196. 73. John R. W. Stott. Basic Christianity (London: InterVarsity Press, 1958), p. 108 74. This does not demand that a person understand the full implication of commitment to Christ's lordship when they are saved, but it does demand a dedication that hold nothing back, clings to no sin and genuinely desires full obedience. |
The command to follow Jesus Christ results in the initial stages of dedication and ongoing commitment of the direction of ones spiritual life.
