AND THE LORD'S BONDSERVANT: doulon de kuriou:
(Dt 34:5;
Josh 1:1;
2 Chr 24:6;
Da 6:20;
1Ti 6:11;
Titus 1:1;
3:2;
James 1:1)
The concept of
bondservant is not just a New Testament concept...
Dt 34:5 — So Moses the servant of the
LORD died there in the land of Moab, according to the word of the LORD.
Jos 1:1 — Now it came about after the death of Moses the servant of the
LORD that the LORD spoke to Joshua the son of Nun, Moses' servant,
saying
Da 6:20 — And when he had come near
the den to Daniel, he cried out with a troubled voice. The king spoke
and said to Daniel, "Daniel, servant of the living God, has your God,
whom you constantly serve, been able to deliver you from the lions?"
Paul is not
calling Timothy (or us) to be something he was not willing to be for in
his opening passage to Titus he wrote...
Titus 1:1 (note)
— Paul, a bond-servant of God, and an apostle of
Jesus Christ, for the faith of those chosen of God and the knowledge of
the truth which is according to (or leads to) godliness
Even the Lord's
brother James understood the importance of his role as a
bondservant writing....
James 1:1 — James, a
bond-servant of God and of the Lord Jesus Christ, to the twelve tribes
who are dispersed abroad, greetings.
Spurgeon
comments that in these last section...
We have here laid down, then, the
duty of the Christian minister, and the duty of each Christian, too, and
let us seek, in the Holy Spirit’s grace, to carry it out, being at once
firm, and gentle, and loving of heart, and yet honest for the truth as
it is in Jesus.
Bondservant
(1401)
(doulos)
(Click
word study of
doulos) describes one who is bound
to another or in the state of being completely controlled by another, in
the present context describing one not controlled by the old flesh
nature that desires to quarrel but the new nature that is submitted to
and controlled by the Holy Spirit.
Doulos conveys the picture of the absolute surrender to ones'
master to whom he or she gives total devotion.
Does this definition of a "vessel of
honor" describe you beloved?
Originally
doulos described a person who had no personal freedom, one whose
will was totally subordinated to that of another person. Such persons
were forever "on duty," with no free time or personal life.
In the writings of the Stoics doulos was applied to religious
service and sadly many religious slaves were tied to the temple in a
pitiful life of prostitution. Wherever doulos is found in Greek
literature, it speaks of a despised class of slaves, whose lives were
not their own.
When the Hebrew
Old Testament was translated into Greek (Septuagint
LXX), doulos
word was also used to describe Israel's slavery in Egypt. Though the
Jews had felt the harsh discipline of slavery, they later also held
slaves. However, when Jews enslaved other Jews (for debt), those slaves
had to be released after six years (Ex 21:5)
or in the Year of Jubilee (Lev.
25:30), whichever came
first. Once, believers also were the bondservants of the harsh master,
Sin, but now we are
the slaves of righteousness (see notes
Romans 6:11,
Romans 6:12-14,
Romans 6:15-17)
and the source of that righteousness, the Righteous One Himself.
And so like the OT bond-servants in Exodus who were set free...all
believers today can declare
I love my master (Jesus)...I will not go
out as a free man (or woman) (Ex 21:5)
John Calvin claimed that...
No one gives himself freely and willingly to God's service unless,
having tasted His Fatherly love, he [the Christian] is drawn to love and
worship Him in return."
Freedom in Christ is not the right to do as one pleases but the power to
please God by doing what is right -- this is the power His bond-servants
possess. Stated another way, we become really "free" only by subjecting
our own will to the will of another, One Who is always the perfect
Master. And the paradox is that we now as believers achieve self-control by letting
ourselves be Savior controlled!
Are you free indeed?
When the Son sets you free, you will be free indeed!
The use of doulos by
the NT writers emphasizes their acknowledgement that they are no longer
their own but that they have been bought at great price (1 Cor 6:29).
Paul recognized this new relationship and frequently called himself a
bond-servant of Christ Jesus (Click
these occurrences).
However, lest we
be lulled into a sense of false security, we would be wise to remember
that the Lord's bondservants do not have an easy time teaching the Word. Satan opposes and
tries to trap the listeners (2Ti 2:26) and some people are naturally difficult to teach.
Others would rather feed on “foolish and ignorant
speculations” (see note
2 Timothy 2:23) and have
little or no desire to feed on the pure milk
of the
Word (which is the ONLY way spiritual babes grow in grace
and the knowledge of our Lord and Savior Jesus Christ - see notes
1 Peter 2:2) Until you have experienced
resistance to His Word, you will have no idea how
difficult it can be to impart spiritual truth. How easy it
would be to ignore those who are resistant! Paul admonished
Timothy to avoid the arguments that create strife, but not to ignore
the people. It is not enough just to expose
error and refute it, for if would seek to imitate our Lord, we must also teach
sound doctrine by which the saints will become firmly established in the faith.
Barclay has
an excellent note on doulos writing that...
(i) To call the Christian the
doulos of God (Ed: Christ) means that he is
inalienably possessed by God. In the ancient world a master possessed
his slaves in the same sense as he possessed his tools. A servant can
change his master; but a slave cannot. The Christian inalienably belongs
to God.
(ii) To call the Christian the doulos of God means that he
is unqualifiedly at the disposal of God. In the ancient world the master
could do what he liked with his slave; he had even the power of life and
death over him. The Christian has no rights of his own, for all his
rights are surrendered to God.
(iii) To call the Christian the doulos of God means that
he owes an unquestioning obedience to God. A master’s command was a
slave’s only law in ancient times. In any situation the Christian has
but one question to ask: “Lord, what will you have me do?” The command
of God is his only law.
(iv) To call the Christian the doulos of God means that he
must be constantly in the service of God. In the ancient world the slave
had literally no time of his own, no holidays, no leisure. All his time
belonged to his master. The Christian cannot, either deliberately or
unconsciously, compartmentalize life into the time and activities which
belong to God, and the time and activities in which he does what he
likes. The Christian is necessarily the man every moment of whose time
is spent in the service of God. (Barclay,
W: The Daily Study Bible Series. The Westminster Press
or
Logos)
Mabel
Williamson was a missionary to China who powerfully described the
sacrifice of her
rights to a normal standard of living, ordinary safeguards of
health, private affairs, marriage, and even a home life. She was human
like you and I and thus just like us she struggled with suffering and
self-denial and the fact that she had to give up so many of what
she thought were her “rights”. But she finally came to the
conclusion that part of serving and becoming like her Master Christ was
becoming like
one who had not rights, as epitomized by the picture of a bond-servant. In her
book Have We No Right? (Chicago: Moody Press, 1958) she wrote the following poem
He Had No
Rights
He had no
rights
No right to a soft bed, and a well-laid table.
No right to a home of His own, a place where His own pleasure might be
sought.
No right to choose pleasant, congenial companions, those who could
understand Him and sympathize with Him.
No right to shrink away from filth and sin, to pull His garments closer
around Him and turn aside to walk in cleaner paths.
No right to be understood and appreciated; no, not by those upon whom He
had poured out a double portion of His love.
No right even never to be forsaken by His Father, the One who meant more
than all to Him.
His only right was silently to endure shame, spitting, blows; to take
His place as a sinner at the dock; to bear my sins in anguish on the
cross.
He had no rights. And I?
A right to the “comforts” of life? No, but a right to the love of God
for my pillow.
A right to physical safety? No, but a right to the security of being in
His will.
A right to love and sympathy from those around me? No, but a right to
the friendship of the One who understands me better than I do myself.
A right to be a leader among men? No, but the right to be led by the One
to whom I have given my all, led as is a little child, with its hand in
the hand of its father.
A right to a home, and dear ones? No, not necessarily, but a right to
dwell in the heart of God.
A right to myself? No, but oh, I have a right to Christ.
All that He takes I will give. All that He gives I will take.
He, my only right! He, the one right before which all other rights fade
into nothingness.
I have full right to Him.
Oh, may He have full right to me!
Read the following lines again as you
ask yourself, as I am sure Timothy did, "Am I truly a bond-servant of
Jesus? Can I honestly say..."
All that He
takes I will give.
All that He gives I will take.
He, my only right!
MUST NOT BE QUARRELSOME: ou dei (3SPAI) machesthai (PMN):
(Mt 12:19;
Acts 15:2;
2Cor 10:4;
Phil 2:3,14;
1Ti 3:3;
Titus 1:7;
Js 1:19,20;
Jude 1:3) (Jn 6:52;
Acts 7:26;
23:9;
Js 4:2)
2Co 10:4 (Why should we not be
quarrelsome?) for the weapons of our warfare are not of the flesh, but
divinely powerful for the destruction of fortresses.
James 1:19-20 This you
know, my beloved brethren. But let everyone be quick to hear, slow to
speak and slow to anger; for the anger of man does not achieve the
righteousness of God.
An argument is the longest distance
between two points of view.
As Spurgeon wrote...
Better keep out
of a quarrel than fight your way
through it.
We never do much for truth or
goodness by getting angry about it. Whenever a man debates about the
truth, and loses his temper, he has also lost his cause. I have heard of
one who knew little of true religion, who watched a missionary and a
Brahmin disputing, and he decided that the missionary was in the right;
when he was asked why he thought so, he said, “Because he kept cool,
and the other man flew into a passion.” Although that may not always be
a good test of the truth of the matter in question, it certainly is a
good test of how the dispute is going.
Must (1163)
(dei
from deo = to bind) means that it is
necessary (binding) or needful. Deí is an obligation out
of intrinsic necessity or inevitability. It describes an action which is
inevitable in the nature of things. To avoid this reaction is a must
for anger is only one letter from danger.
Someone has said
it well that...
An angry man is seldom reasonable; a
reasonable man is seldom angry, because anger is a feeling that makes
your mouth work faster than your mind.
Spurgeon
wrote that...
Men can with a few hasty words set
loose a torrent of anger and uncharitableness, and cause the sweeping
away of much good service and sweet fellowship, but who shall rule,
restrain, or call back the raging flood.
Anger does a man more hurt than that
which made him angry. It opens his mouth and shuts his eyes and fires
his heart and drowns his sense and makes his wisdom folly.
Present tense
calls for the doulos to continually be
inwardly constrained. As a lifestyle the Lord's bondservant must daily,
moment by moment make the volitional choice
(active
voice
- not my will but my Master's) trusting on His empowerment by the Holy
Spirit
to not
quarrel or fight with words. Note however that Paul is not saying the Lord's bondservant
should allow obvious false teaching to go unopposed.
Not (ou)
conveys the meaning of absolute negation. This is never to be a
bondservant's attitude. How
are you doing dear servant of the Most High God?
For quarrelsome
the Amplified renders it not fighting and contending.
Quarrelsome (3164)
(machomai) means to war, quarrel, dispute fight or strive.
This word describes a serious conflict, either physical (especially
military combat as with armed combatants who engage in a hand to hand
struggle) or non-physical, but clearly intensive and bitter. It was used
of those of those who contend at law for property and privileges.
Machomai in secular Greek is used to describe a wind of such high
intensity that it leveled everything in its path, much like a hurricane.
The servant of the Lord must not engage in a "war of words" and "blow
away" those who block his path in one way or another.
Machomai is
used 4 times in the NASB (John;
Acts;
2 Timothy;
James)
and is translated: argue, 1; fight, 1; fighting together, 1;
quarrelsome, 1
Upon hearing
Jesus' statement that they must eat His flesh
The
Jews therefore began to argue (machomai) with one
another, saying, "How can this man give us His flesh to eat? (Jn 6:52)
In the section of
Stephen's sermon describing Moses actions in Egypt, he recalls
that...
On the following day he appeared to
them as they were fighting together, and he tried to reconcile
them in peace, saying, 'Men, you are brethren, why do you injure one
another (Acts
7:26)
James uses
machomai writing...
You lust and do not have; so you
commit murder. You are envious and cannot obtain; so you fight and
quarrel. You do not have because you do not ask. (James
4:2)
Warren Wiersbe comments on
this use in James writing that this shows that
The wars among us are caused
by the wars within us. We want to please ourselves, even if it
hurts somebody else. (Wiersbe,
W: With the Word: Chapter-by-Chapter Bible Handbook. Nelson
or
Logos)
Machomai is
used 19 times in the
Septuagint (LXX)
(Gen. 26:20, 22; 31:36; Exod. 21:22;
Lev. 24:10; Deut. 25:11; Jos. 9:18; Jdg. 11:25; 2 Sam. 14:6; 2 Ki. 3:23;
2 Chr. 27:5; Neh. 5:7; 13:11, 17, 25; Song 1:6; Isa. 27:8; 28:20; Jer.
33:5) where the military meaning
predominates.
Once again the
ministry of the church will have ceased
While we quarrel over the Prince of Peace.
-Calvin Miller
Ray Stedman
comments that...
The Lord's servant must not be an
argumentative, pejorative, belligerent type of person who is ready to
come out with guns blazing. There are many people like that who shoot
from the lip, always ready for an argument. But the Lord's servant is
not out to win arguments; he is not out to squash the opposition or
silence dissent by overbearing, heavy-handed approaches. Rather, he is
there to encourage discussion and examination. He does not put down
opponents or resort to name-calling or diatribe. He is not
argumentative, not contentious. (2 Timothy 2:23-26 Guidelines for
Controversies)
Barnes writes the following of
the Lord's bondservant...
He may calmly inquire after truth; he
may discuss points of morals, or theology, if he will do it with a
proper spirit; he may "contend earnestly for the faith once delivered to
the saints," (Jude 1:3;) but he may not do that which is here mentioned
as strife. The Greek word-- machomai --commonly denotes, to fight to
make war, to contend....
The meaning is, that the servant of
Christ should be a man of peace. He should not indulge in the feelings
which commonly give rise to contention, and which commonly characterize
it. He should not struggle for mere victory, even when endeavouring to
maintain truth; but should do this, in all cases, with a kind spirit,
and a mild temper; with entire candor; with nothing designed to provoke
and irritate an adversary; and so that, whatever may be the result of
the discussion, "the bond of peace" may, if possible, be preserved.
Comp. See [see note
Romans 12:18].
(Albert Barnes. Barnes NT Commentary)
Charles
Spurgeon warned against being the Lord's bondservant being
one who goes
about with theological revolvers in
their ecclesiastical trousers.
Oswald Chambers wrote that...
No one damns like a theologian, nor
is any quarrel so bitter as a religious quarrel.
Do not quarrel. It is possible to
disagree without quarreling.
Jewish Proverb
Quarrels are the weapons of the weak.
No Time for Kicking
A horse can’t pull while kicking.
This fact we merely mention.
And he can’t kick while pulling,
Which is our chief contention.
Let’s imitate the good old horse
And lead a life that’s fitting;
Just pull an honest load, and then
There’ll be no time for kicking.
--Bits and Pieces
Not quarrelsome
does not mean we are not to defend the integrity for the
faith...
Jude 1:3 Beloved, while I was making
every effort to write you about our common salvation, I felt the
necessity to write to you appealing that you contend earnestly for the
faith which was once for all delivered to the saints.
Steven Cole
writes that...
You can’t effectively correct if you
are antagonistic. The most effective correction takes place when the
other person knows that you love and care for him. If you go to “set him
straight” or “prove that he’s wrong,” but do not show genuine concern
for him, he will probably not adopt the viewpoint that you’re arguing
for, even if it is biblical.
Also, you must determine before you
go to the other person that you will not get into an argument, because
often the one in sin will counter by attacking you or your motives. If
you allow yourself to be drawn into that kind of quarrel, you cannot be
effective in the ministry of correction. You can be firm and unwavering
without raising your voice or losing your temper. This applies also to
husbands and wives. You can talk with your mate about a problem that
concerns his or her behavior without yelling, arguing, name calling, or
attacking. In fact, these things are sin because they do not stem from
biblical love. (Read his entire excellent sermon
2 Timothy 2:23-26 The Gentle Art of
Correction)
The NIV Application Commentary
writes that...
Fred Heeren, author of Show Me God,
has engaged in stimulating dialogues with scientists with a secular
viewpoint. He recently said, “If I’ve found any one thing to be key in
getting through to skeptics today, this is it … Have an attitude of
gentleness and respect toward unbelievers and their views. Put
negatively, the greatest single turn-off for skeptics is the Christian
who sets up an us-versus-them argument between Christianity and
science.”
John Angell James in his 1828
publication Christian Love (or the Influence of Religion upon
Temper) wrote...
Christian Love would soften the
harshness, and remove the bitterness, of CONTROVERSY. We are not enemies
to well-conducted controversy. As long as the truth is attacked—it must
be defended; and as long as error exists—it must be assailed. To give up
the truth for the sake of peace, is a conspiracy against the Bible, and
establishing a covenant with the enemies of the Lord. Not an iota of
God's Word must be surrendered to error and infidelity. We must "contend
earnestly for the faith once delivered to the saints," and resist, if
need be—unto imprisonment, torture, and death. A hollow, fawning,
indulgent spirit—which would conciliate the friendship of men who are in
rebellion to the Scriptures—by giving up, or treating lightly, any of
their contents, has the curse of heaven upon it...
It is highly probable that all
controversy will never cease, until truth stands revealed amid the light
of eternity. But there will come a period, when men will discuss their
differences in the spirit of brotherly affection; when perhaps, there
will be fewer points unsettled, and those few will be debated with
toleration and mutual esteem. Too many, in their disputations about
religion, contend for truth, until they have destroyed love; and even,
in reference to the former, present it in so mutilated a form, as to
deprive it of much of its own engaging beauty.
Luther's prayer should be
presented by all—
From frivolous, fruitless
controversies, good Lord, deliver us!"
It is well observed by an old writer,
that
Disputations in religion are
sometimes necessary—but always dangerous; drawing the best spirits into
the head from the heart, and either leaving it empty of all, or too full
of fleshly zeal and passion, if extraordinary care be not taken still to
supply and fill it anew with pious affection towards God, and love
towards man.
There is no case in which good men
are more under the power of the deceitfulness of the heart, than when
engaged in religious controversy; and when, under the idea that they are
only "contending earnestly for the faith," they indulge in all kinds of
unhallowed tempers, dip their pens in gall, deliberately write, as
deliberately print, and no less deliberately justify, the bitterest
sarcasms—the severest irony—the most railing accusations—the grossest
misrepresentations—the most uncharitable surmises. In short, when, as
the controversy is about religion—a circumstance which ought to produce
a spirit directly the reverse—there is no degree of abuse, reviling, and
defamation, to which they do not have recourse. Such has been too often
the tone of religious controversy, and by which it would seem as if the
graces were mere heathen courtesans, in whose company a Christian should
blush to be found; while 'the furies' were so many personifications of
holy zeal, whose assistance is to be solicited in the support of truth.
Oh, what a handle has the spirit of
angry controversy given to infidels against the whole system of
Christianity! They have fought against Christianity with poisoned
arrows, and the gall of furious church squabbles has supplied the venom
in which they have dipped their sarcasms, ironies, and jests. It is high
time that the apostle's exhortation should be practically
remembered—"Get rid of all bitterness, rage, anger, harsh words, and
slander, as well as all types of malicious behavior." All who contend
for the faith should remember Paul's advice to Timothy—
"And the Lord's servant must not
quarrel; instead, he must be kind to everyone, able to teach, not
resentful. Those who oppose him he must gently instruct, in the hope
that God will grant them repentance leading them to a knowledge of the
truth." 2 Tim. 2:24-25.
"For man's anger does not bring about
the righteous life that God desires." James 1:20
Let any one read this chapter, and
say if it be possible to justify the spirit in which contentions for the
truth are generally carried on. Let it not be pleaded that we are
commanded to 'rebuke sharply', as if this furnished an apology for
uncharitableness; for duties cannot be in opposition to each other, and
therefore even this must be performed in a manner that is compatible
with meekness and love. Unfortunately, the spirit of harsh embittered
controversy is as popular as it is sinful—those pugnacious disputers, by
whom it is carried on, are generally the leaders of a party, which
thinks itself happy in a representative who with his shield can defend
them, and with his tremendous sword can vanquish their enemies—and thus
lead them on to victory and supremacy. It would be amusing, if it were
not too serious a matter for entertainment, to hear how these people
exult in the exploits of their 'formidable Hercules'; and to see how
securely they repose under the protection of his fearsome and
far-reaching club. What deep disgrace is it upon the professors and
teachers of the religion of the lowly Savior, to suppose that his
doctrines and his precepts require the aid of sinful and unhallowed
passions to give them effect. (John Angell James. Christian Love)
BUT KIND TO ALL: alla epion einai (PAN) pros pantas:
(Isa 40:11;
2Cor 10:1;
Gal 5:22;
1Thes 2:7;
Titus 3:2;
Js 3:17;
1Pet 3:8)
Amplified "mild-tempered [preserving the bond of peace]"
Kind
(2261) (epios) is one who is placid (serenely free of interruption
or disturbance), gentle, mild, easy, compliant (like a
nursing mother see below in
1Thes 2:7). In fact epios was frequently
used by Greek writers as characterizing a nurse with trying children or
a teacher with refractory scholars, or of parents toward their children.
We find epios in a secular Greek writing which describes "a day
favorable (epios) for beginning a thing".
Epios was used to describe medicines as soothing or assuaging.
Kindness presupposes a peaceable attitude.
Such a mindset speaks and acts in goodness. This does not mean spineless
acquiescence to popular opinion or to those who may oppose us. Kindness
must remain firmly rooted in truth. Epios implies implies gentleness in
demeanor, as
prautes, meekness of disposition.
The only other use
of epios is by Paul describing his own behavior writing to his beloved church at Thessalonica
reminding them that...
we proved to be gentle among
you, as a nursing mother tenderly cares for her own children. (see note
1Thessalonians 2:7)
Steven Cole applies this
"definition" of "kind" asking...
Husbands, do you correct your wives
with the tenderness of a nursing mother?
Parents, do you correct your children
with the same kindness you show to a nursing infant? (2 Timothy 2:23-26 The Gentle Art of
Correction)
The Lord's bondservant must be
“kind” to "all" (pas = everyone, all without exception!). There is
nothing worse then a servant of the Lord who loses their control. The
bond-servant of the Lord
must show by his or her gentleness to others that they are subject
to the commanding power of the life transforming gospel which they are
preaching and teaching.
These qualities Paul is outlining
for bondservants were those very traits that characterized Jesus in His
incarnation Who said
Take My yoke upon you, and learn from Me, for
I am gentle (praus) and humble in heart (Mt 11:29).
Ray Stedman
comments that...
No matter if it is a cultist he is
debating, or someone who is very upset about an issue, somebody with an
ax to grind, some difficult person who is obviously out to cause trouble
and create dissension, the Lord's servant is to be kindly to everyone. (2 Timothy 2:23-26 Guidelines for
Controversies)
MacArthur adds that
"As much as
we are to speak boldly for the Lord without compromise, we are to do so
with the attitude of meekness, gentleness, and humility. We are never to
be harsh, abusive, overbearing, unkind, thoughtless, or pugnacious.
There is to be a softness in the authority of a Christian leader..."
(MacArthur, J. 2 Timothy. Chicago, Ill.: Moody Press)
ABLE TO TEACH: didaktikon:
(1Ti 3:2,3;
Titus 1:9)
Amplified has "a skilled and suitable teacher"
Able to teach (1317)
(didaktikos
from didaktos = pertains to that which
is taught or instructed from didasko
[from dáo= know or teach; see study of related noun
didaskalia]) means to provide
instruction or information in a formal or informal setting. = provide instruction in a
formal or informal setting by imparting positive truth; English =
didactic = designed or intended to teach, particularly in having
moral instruction as an ulterior motive)
(Click
word study on related word
didaskalía) is one who is highly skilled in teaching and able to
communicate truth.
Heresy flourishes where sound Christian teaching lags.
Inherent in didaktikós is the intent to influence
understanding of the person taught, shaping their will and doing so by
communication of knowledge and/or by the content of what is taught
Didaktikós does not refer so much to possessing vast
knowledge as to one who has the ability to communicate effectively
whatever knowledge and understanding they might have. Though truth can
seem harsh, carrying with it conviction or judgment of sin, it must be
delivered with compassion and kindness because God always works for the
restoration or repentance of the sinner.
This is a specific requirement for
overseers (episkopon) and elders (presbuteron).
Paul writes in his first epistle that
An overseer, then, must be (dei = an obligation out of intrinsic necessity) above
reproach, the husband of one wife, temperate, prudent, respectable,
hospitable, able to teach. (didaktikós)
(1Ti 3:2)
An overseer or elder who is not able to teach is like a surgeon
who can’t use a scalpel.
Are the elders in your church able to teach and are they actively
utilizing this gift to edify and equip your local body?
Again Paul instructs Titus that the overseer must be
(again this is obligatory not merely a suggestion)
holding fast (strongly clinging or adhering to) the faithful word
(committed to the authority and sufficiency of God’s Word as the only
source of moral and spiritual truth) which is in accordance with the
teaching, that he may be able both to exhort (giving the saints a
balanced diet of healthy encouraging, edifying teaching) in sound
(healthy, wholesome) doctrine and to refute those who contradict
(literally speak against)." (see note
Titus 1:9)
A bond-servant of God must instruct
those who oppose him, for this is the only way he can rescue them from
Satan’s captivity. Satan "does not stand in the truth, because there is
no truth in him. Whenever he speaks a lie, he speaks from his own
nature; for he is a liar, and the father of lies" (Jn 8:44) and he captures people by his
lying promises, just as he did Eve telling her "You surely shall not
die! For God knows that in the day you eat from it your eyes will be
opened, and you will be like God, knowing good and evil." (Ge3:4-5) Paul
spoke of Satan's craftiness writing to the saints at Corinth
"I am afraid, lest as the serpent
deceived Eve by his craftiness, your minds should be led astray from the
simplicity and purity of devotion to Christ." (2Cor 11:3)
Warren Wiersbe quotes...
Phillips Brooks, famous American
bishop of the 1800s, said,
Apt to teach—it is not something to
which one comes by accident or by any sudden burst of fiery zeal.
A pastor must be a careful student of
the Word of God, and of all that assists him in knowing and teaching
that Word. The pastor who is lazy in his study is a disgrace in the
pulpit. (Wiersbe,
W: Bible Exposition Commentary. 1989. Victor
or
Logos)
Ray Stedman
describes one "able to teach" as ...
"skillfully dealing with the facts
involved, not with feelings, not with fantasies, but with the facts of
Scripture. There is where we must always return. It is so easy for an
argument to slide off the facts and onto feelings, experiences, and
reactions to things. The Lord's servant must call people back to facts."
(2 Timothy 2:23-26 Guidelines for
Controversies)
The bondservant
who is able to teach does not have as his main purpose to win arguments
but to win the souls of those he is teaching or talking with. He needs
to speak truth to counter the enemies lies so that the deceived person
is brought to repentance and exhibits a godly sorrow for his or her sin,
turning around and going in the opposite direction (which is genuine
repentance), and acknowledging the Truth.
Vine has
some practical thoughts on "able to teach" writing that...
For this quality our great source
must be the holy Scriptures. As to the mode of teaching, we cannot do
better than observe the characteristics of Christ’s teaching. An
outstanding feature of this was His presentation of even the profoundest
truths in the simplest language. Instead of being mysterious and
incomprehensible, He imparted the great lessons for His hearers by means
of illustrations and details drawn from the most familiar facts of
nature and from the treasury of our household affections. (2 Timothy 2)
Jewish teachers and philosophers (like the Stoics) also advised patience
in instructing others, but they carried this out in the power of their
flesh not
the power of the Spirit (and His fruit gentleness).
Bond-servants must not just expose error and refute it; but must also
teach positive truths and establish the saints in faith. We are not to
be moralists, like the Cynics,
who verbally abused passersby with their “wisdom.”
The sharp edge of
the sword of truth requires the skilled hand of one who relates
compassionately with others.
PATIENT WHEN WRONGED: anexikakon:
(Eph 4:2;
Col 3:13)
Guzik
comments that...
God’s work often takes time.
Sometimes we can see why it takes so much time, sometimes we can’t - but
God is not in a hurry, and wants us to learn how to patiently trust Him.
Patient when wronged
(420) (anexikakos
from anécho = bear, put up with, holding back +
kakós = bad, evil)
is literally “holding back
under bad or evil". It is tolerating difficulties without becoming
out of control or enduring difficulties without becoming angry or upset.
A good synonym is "longsuffering".
Anexíkakos describes the person who is puts up with, patiently
forbears or
tolerates evil without resentment and so who is marked by their forbearance.
It is enduring patiently what is naturally difficult to bear with in the
attitude and conduct of others. The the Lord’s servant must not be contentious but kindly, apt to teach,
and “forbearing” even with opponents. In secular Greek anexíkakos
was used in medicine to describe enduring pain or evil.
Patience
is one aspect of the fruit of the Holy Spirit (cf. notes
Galatians 5:22),
and it is the Spirit Who provides the
inner power we need
for bearing this aspect of His fruit. The Spirit controlled bondservant
(see notes
Galatians 5:16;
18;
25;
Ephesians 5:18) does not let
himself or herself be controlled by injustices done against them, does
not harbor these things waiting for an opportunity to take revenge and
is quick to forgive and forget and go on.
Steven Cole wisely warns us
that...
Often when you try to correct others,
they will respond by attacking you. They will falsely accuse you of
wrong motives or they will bring up shortcomings in your behavior to try
to divert matters away from their own sins. If you are impatient when
wronged, you lose the ability to correct effectively.
Patient when wronged is perhaps one of the greatest
challenges to the Lord's bondservant. When we are wronged our old nature
"screams" out "They can't do that to
me...They can't get away with that." You know exactly what I am
saying. We must resist the temptation to
listen to our old MASTER (Sin), submitting to our NEW MASTER, the controlling power
of the Spirit of Christ and ''in everything give thanks" (see note
1Thessalonians
5:18). If we
practice these things the God of peace will be with us (see notes
Philippians 4:6;
4:7) and we will come
to learn the secret that we can do all things through Christ Who
continually is our source of strength (see notes
Philippians 4:11;
12;
13).
When we are faithfully witnessing and living for the Lord, it is not
easy to graciously accept unjust criticism which is guaranteed to come
for
all who desire to live godly in Christ Jesus will be persecuted (see
note
2 Timothy 3:12).
Barnes
comments that because we are not our own but belong to Christ, when we
are persecuted for His sake, Jesus would remind us that it is...
Because you are attached to Me;
because you are Christians. We are not to seek such things. We are not
to do things to offend others; to treat them harshly or unkindly, and
court revilings. We are not to say or do things, though they may be on
the subject of religion, designed to disgust or offend. But if, in the
faithful endeavour to be Christians, we are reviled, as our Master was,
then we are to take it with patience (Ed: made possible only
through the empowerm
