Dan Olinger

Part 1: Introduction | Part 2: Accessing the Enablement | Part 3: The Offices | Part 4: The Qualities | Part 5: Case Studies | Part 6: Contentment | Part 7: Loyalty | Part 8: Commitment | Part 9: Endurance

So what have we learned?

We’ve started with the premise that although there is a place for “full-time Christian service” and a “vocational ministry,” the Scripture calls all believers to “the ministry” in a certain sense. We are all called to serve one another, to be servants at heart and in action (1Co 12.5). Service follows logically from the second great commandment, to love our neighbor as ourselves (Mk 12.31).

What should that service look like? Well, because we are each gifted and talented in different ways, we will render services of different sorts and levels of influence. But there will be some guiding principles and common characteristics.

Probably the fundamental defining characteristic is that the minister is not focused on his own needs; he is thinking of and working on behalf of others. This is the essential characteristic of love, the obligation of every follower of Jesus.

We must admit that we all fall far short of this expectation. We simply cannot consistently elevate the needs of others above our own. This is going to require divine enablement, which we receive through the person of the Son–we are “in him” (Ep 3.6)–and the means of grace, including Scripture, prayer, and fellowship. These are powerful enablers, ones that few of us recognize as essential to our daily, serious practice.

We’ve noted that there are church offices in which some Christians serve full-time in “ministry.” The seriousness of the qualifications for these offices (1Ti 3.1-13; Titus 1.5-9) evidence just how seriously we “laity” should take our own “ministry” in the body.

We start this process by caring about the truth. We learn, from our pastor’s preaching and from our own diligent and well-informed study, what the Scripture teaches–that’s called “doctrine”–and conform our thinking and teaching, either to groups or one on one, to it. If we’re loving others, then we’re influencing them in the direction of revealed divine truth, not our own opinions or priorities.

Paul’s case studies in ministry–widows (1Ti 5.3-16) and elders (1Ti 5.17-25)–demonstrate that the church should see to it that the needs of these specific classes are met. We should all play a part in that, and we should expand that care and provision to all the manifold types of people that participate in the body of Christ.

I suppose we could summarize the rest of the subject under two main responsibilities.

First, take it seriously. Give this task serious thought; prioritize this thoughtfulness throughout the life of the church. What should we be doing? How should we do these things responsibly and effectively? What specific things am I particularly qualified to do, and what things should be better assigned to those with different gifts and circumstances? This will likely call for thoughtful and careful coordination across the church body.

But there’s also a place for keeping certain things to yourself. You can perform acts of service that no one else knows about, not letting your right hand know what your left hand is doing (Mt 6.3). As an elder I once had a church member hand me an envelope–a thick one–with the name of a young couple in the church and ask me to deliver it to them anonymously. Nobody needed to know.

Second, keep at it. We’ve mentioned the sequence of Paul’s imperatives here: contentment, loyalty, commitment. When all is said and done, Just Do It. And keep doing it.

This is not easy. No one said it would be.

But it’s glorious. The joy it brings, even in the midst of a congregation of sinners, is inexpressible. There are heavenly rewards, of course, which the Bible talks about (2Ti 4.8; 1P 5.4)–so it’s not unspiritual to be motivated by them. But the earthly rewards in joy and unity and quiet satisfaction are sufficient.

As they should be, for serving such a Master.

Next time, the promised New Testament background to Paul’s appeal to Caesar.

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Part 1: Introduction | Part 2: Accessing the Enablement | Part 3: The Offices | Part 4: The Qualities | Part 5: Case Studies | Part 6: Contentment | Part 7: Loyalty | Part 8: Commitment

Paul spends the last half of 2 Timothy focused on a single theme: endurance. The logical progress here is evident: the servant’s contentment in God’s service leads to his loyalty to his master, which in turn produces commitment to the task, which over the long haul enables him to endure through the difficulties that the task naturally involves.

Paul sets up his charge to endure by contrasting two philosophies and their outcomes: those who don’t endure, and those who do.

Paul begins this section with one of his “sin lists” (2Th 3.1-5). We might be tempted to think that he’s describing the world at large–it does sound reminiscent of Romans 1 in places–but I’d suggest that he is rather narrowing his description to the false teachers who will attempt to corrupt the church; he concludes the list by acknowledging that they have “a form of godliness,” despite all the corruption that precedes in the list. And the consequence of their activity is “leading captive” those who are apparently in the church, at least visibly (2Ti 3.6). Further, he compares them with a couple of false prophets who opposed Moses in the Torah (2Ti 3.8).

He contrasts that with the kind of person he expects Timothy to be in the church (2Ti 3.10-12)–following Paul’s example, even despite persecution–which will come upon all true servants of God: hence the need for endurance, bearing up under difficulty.

And it will only get worse (2Ti 3.13); endurance will require more strength (2Ti 3.14). Where are we going to get that strength? From the Scripture (2Ti 3.15-17). Most of us have memorized these verses as support for the inspiration of Scripture. But we should note the context in which this appears: preparation for endurance in a lifelong battle against error and evil.

This is serious business. Our interaction with the Bible matters. A lot. Better pay attention.

He continues this theme into the fourth and final chapter, raising the stated stakes with a formal charge before God (2Ti 4.1): “preach the Word” (2Ti 4.2).

Here again we need to pause for some thoughtful discernment. Is this a command for just “preachers,” or for all believers?

Well, most believers won’t formally preach, and even fewer will hold the pastoral office. But we are all commanded to take the gospel to the ends of the earth, as the children’s song exhorts us to “be a missionary every day!”

And Paul warns that the natural tendency is to slip away (2Ti 4.3-4); turns out there’s a second law of thermodynamics in the spiritual life as well as for houses and gardens and physical fitness. (On reflection, I suppose that’s not actually a law of thermodynamics at all, is it?)

So Timothy needs to stick with it. Paul’s example is going to transition from visible to historical (2Ti 4.6-8); he is about to “go to his reward,”–a reward, by the way, that is waiting for all Jesus’ followers who, by the grace of God, endure (2Ti 4.8).

In the epistle’s closing words Paul is doing more than just wrapping up some personal business. He continues the contrast between faithful endurance and the lack of it; Demas has departed both physically and spiritually (2Ti 4.10). Crescens and Titus are absent only physically, but the absence is still less than ideal. These and other absences (2Ti 4.11-15) increase Paul’s difficulty; he could use some relief, some strengthening in the battle.

But apparently the peak of the difficulty is described in verse 16, when Paul was forsaken by everybody. There’s discussion about what specifically Paul is speaking of here; I believe he’s recalling his appeal before Caesar, which would have occurred just after his two years of house arrest at the end of Acts. Thus I think Paul was acquitted on his appeal (2Ti 4.17) and released to do more preaching.

Maybe at the end of this series I’ll lay out my reasons for thinking that.

So. Follow Paul’s example, despite the hardship, the opposition, the lies, even death.

Endure. By the grace of God, you can do this.

Next time, a recap, and after that, my basis for thinking Paul was acquitted by Caesar–in about 15 minutes, by my estimate.

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Part 1: Introduction | Part 2: Accessing the Enablement | Part 3: The Offices | Part 4: The Qualities | Part 5: Case Studies | Part 6: Contentment | Part 7: Loyalty

With chapter 2 of this shorter epistle to Timothy, Paul turns to a slightly different nuance of the characteristics of ministry. He’s just discussed loyalty and noted that God is the one who empowers it. His servants stay with the plan.

Now, why do we stay with the plan? Well, in human terms, because we believe in it; we think staying with the plan is a wise choice.

And what do we call that?

Commitment.

Watch how Paul develops that thought in this chapter.

He begins by telling his readers, “Don’t quit on me” (2Th 2.2).

Why not? Because there’s a plan and process in place. God is moving history toward a good and certain end, as he is of course able to do. It will lead to a climactic act of judgment, “the day of Christ”–which will almost certainly last more than 24 hours.

But that will be climactic; other things will lead up to it: a “falling away” (Greek apostasia) and then the revelation of a “man of sin” (2Th 2.3). The troubling rise of this powerful world figure is described (2Th 2.4). But for the present, something is preventing that.

Throughout church history there have been different views of who or what this restraining force is. Early on some thought it was the Roman Empire, the “Pax Romana.” Some think it’s the Holy Spirit indwelling believers, who will be taken away when Christ returns.

Since I believe that God intends his people not to understand predictive prophecy until the time of fulfillment, I’m not going to try to figure out who it is. Suffice it to say that at some point this restraining force will be removed, and the apostasy and the man of sin will come to pass. It’s been two millennia since Paul wrote this letter, so it could certainly be time; but then again, it may not be, either. Who says it can’t be a few more millennia?

At any rate, at some point this “day of Christ” judgment will come to pass (2 Th 2.8-9). And there will be people–lots of people, apparently– who do bail. These are people who do not serve God, who are not, as we described last time, loyal. They are headed for perdition (2Th 2.12).

Note Paul’s next word.

“But.”

Paul has set up this whole scenario to serve as a contrast.

It isn’t going to be this way for everybody.

There is another group of people, including those to whom he’s writing, who will not bail.

Why not?

Because they are “beloved of the Lord,” “chosen to salvation through sanctification and belief of the truth” (2Th 2.13).

Note the synergism here. They have been chosen–and they believe. They were called (2Th 2.14), and they stand fast (2Th 2.15).

They “hold the traditions” (2Th 2.15). This word “hold” is sometimes used to mean “seize” (Mk 3.21; Ac 3.11) or “arrest” (Mt 14.3; 26.48).. Now a word doesn’t mean everything it means every time it’s used–we call that “the illegitimate totality transfer fallacy“–but it’s clearly reasonable to see this sentence as speaking to hanging on to the traditions for dear life.

Ministers are committed to the loyalty they’ve expressed. They hang on.

We’re committed to both the apostolic preaching and the apostolic writing (2Th 2.15).

And look what happens next: more synergism. We hold fast, and God “stablishes” us “in every word and work” (2Th 2.16).

Hang on, my friends.

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Part 1: Introduction | Part 2: Accessing the Enablement | Part 3: The Offices | Part 4: The Qualities | Part 5: Case Studies | Part 6: Contentment

Paul writes a second letter to Timothy.

This second epistle begins with the standard epistolary opening–authors, recipients, benediction–and then an opening prayer of thanksgiving, which Paul includes in most but not all of his epistles. (Take a look at Galatians for a stark contrast.)

This prayer takes up the entire first chapter, and it carries a pretty clear theme: their faith toward God (2Ti 1.3) and their love toward one another (2Ti 1.3) is growing over time, with the result that they endure faithfully (2Ti 1.4) even through difficult circumstances–specifically, “persecutions and tribulations” (2Ti 1.4).

What empowers that? Why do they put up with such difficulties?

Paul’s words seem surprising to us: those trials are “a manifest token of the righteous judgment of God” (2Ti 1.5).

What?! What kind of nonsensical talk is this? How does persecution, which is by definition unjust, demonstrate God’s justice? How does that make any sense at all?

Well, for several reasons. First. these difficulties are not purposeless or random. God sends them, carefully, filtered analytically to ensure that they are not–for us–beyond the limits of God’s grace to enable us to endure and therefore defeat (1Co 10.13).

And second, these difficulties are designed to be exercises, challenging exercises, the kind that build spiritual muscles when we persist in them. Every athlete knows from experience how this works; you work out, sweating and pushing and straining even beyond what you think you can possibly do, and you build muscle, you gain skill, so that eventually you will win the state championship.

“But it’s so hard!”

Yes, it is. No denying that. But that’s precisely the point. Defeating a fourth-grade wrestler isn’t any kind of achievement; it’s nothing to be proud of. In fact, it’s kind of embarrassing.

He’s nine years old, for cryin’ out loud.

But pinning a heavyweight, one with experience–now that’s a win. That calls for shouting and jumping on the mat, and for a trophy that’s four feet tall.

Trials and persecutions–big ones, hard ones–are an opportunity to experience victory, to celebrate.

The God who sends you those is good. Kind. Gracious. Just.

There’s a third reason.

In these battles he sends us, he watches, and he defends us his children. He brings us to overwhelming victory (2Ti 1.6-9).

The battle is not close.

Our God is loyal to us in this battle, and he graciously enables us to be loyal to him at the same time (2Ti 1.11-12).

How great and good he is! And how great a cause for celebration is the victory, even in the light of the trial!

Especially in the light of the trial.

This isn’t about being Pollyanna.

It’s about realism.

A good servant obeys his master loyally, faithfully.

And, at the end, without regret.

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Part 1: Introduction | Part 2: Accessing the Enablement | Part 3: The Offices | Part 4: The Qualities | Part 5: Case Studies

Paul finishes his first epistle to Timothy by focusing on another characteristic of servants, or ministers: contentment. He begins the final chapter by speaking to actual physical servants, those who are owned by their masters.

The intervening years have left us with a deep distaste for slavery, and for good reason; the American institution of slavery violated at least three direct biblical commands in that it was commercial (buying and selling the image of God, 1Ti 1.10), permanent (Lev 25.10), and violently abusive (Ep 6.9)–if not 100% of the time, certainly enough to merit the wrath of God. No excuses; no justification.

These characteristics existed in biblical times as well. But slavery in those days was most likely either the result of war or a mechanism for the payment of debt, and in the latter case the institution need not have been violating biblical principles of love for one’s neighbor.

And so Paul addresses servants. They are to cooperate with and even honor their masters, contributing to a healthy and peaceable relationship (1Ti 6.1-2). Those who teach otherwise, Paul says, are in fact violating the teachings of Christ (1Ti 6.3) and causing friction (1Ti 6.4-5).

People who teach such things are making an invalid assumption: their priorities are economic. They assume that wealth will solve interpersonal problems (1Ti 6.5-10).

The solution to such turmoil, Paul says, is contentment (1Ti 6.6, 8). Some would see this as weakness or passivity, but it is nothing of the sort. Contentment is based on the fundamental premise that God is great, he is good, and he is in charge. There’s nothing weak or passive about that.

It makes perfect sense that the servant of God should be placed in the life position that God has planned for him–and that this position is the perfect fit for his character, his skills, and his inclinations.

For most people that life position will change and grow over the years. Your first calling might take advantage of the strength and idealism of the young adult, while with the experience of aging you might gain greater responsibilities and commensurate authority. God knows these things about us, and he prepares us providentially through our life experiences, and he plans for our good in all these things.

The only sensible response to all this is contentment.

Such an outlook, Paul says, yields “righteousness, godliness, faith, love, patience, meekness” (1Ti 6.11). And, I might add, fulfillment and the resultant peace and joy.

That is exponentially better than a life of frustration and discontent. The comparison is not difficult.

And to demonstrate that this kind of life is not weak or passive. Paul writes,

“Fight the good fight of faith, lay hold on eternal life” (1Ti 6.12).

This is a battle, but one for which we are equipped, armed, and thereby prepared to win.

To do this is to emulate the example of Christ himself (1Ti 6.13) until he returns for his people (1Ti 6.14), at which time the victory will be complete, final, and joyous (1Ti 6.15-16).

So what about those who are rich, in the good providence of God?

That happens. Wealth is not necessarily evidence of greed, theft, or abuse. But again, in the providence of God, wealth is designed not to be flaunted, but to be used for good (1Ti 6.17-18), invested in eternal values (1Ti 6.19).

Service, it turns out, goes hand in hand with contentment, which is the empowerment for effective ministry.

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Part 1: Introduction | Part 2: Accessing the Enablement | Part 3: The Offices | Part 4: The Qualities

In chapter 5 Paul applies what he’s taught so far by laying out a couple of case studies; and here, as I’ve noted, we need to apply some discernment as to how much of his instruction should be considered as authoritative over all Christians, or intended specifically for pastors. We’ll try to do that sensibly as we proceed.

Paul’s first case study is widows in the church (1Ti 5.1-16). He begins (1Ti 5.1-2) by noting that every church body includes different “demographics,” if you will; at a minimum, a healthy church will have both males and females, and both older and younger. These groups have different needs, which we should recognize as we serve one another. The pastor, as overseer, will need to adapt church structure and ministries to maximize the benefit to all, but we as regular ol’ members should be thinking in that way as well, watching for and discerning even individual needs and seeking to serve in appropriate ways.

Paul chooses to focus here specifically on widows. You’ll recall that the first deacons (if that’s what they were) were appointed for the specific purpose of seeing to it that the widows were fed (Ac 6.1-7). In different cultures the needs of widows will vary. Some years ago I was an elder in a church that begn a focused ministry to widows. Our first step was to interview each of them and ask them frankly what their needs were. We were surprised to find that there were very few financial needs; in most cases their husbands had appropriate life insurance. Their greatest need, in most cases, was for a sense of belonging: opportunities for fellowship, inclusion in broader church activities, a general sensitivity to their new station in life. One widow suggested we have them take care of new moms: relationship, advice, even helping clean their houses and prepare meals. That worked well.

Now, if there are widows who do have financial difficulty, we need to serve them. Perhaps that’s by giving them financial assistance; or perhaps it’s by meeting with extended family and challenging them to fulfill their responsibility to their loved one (1Ti 5.8)–even if they’re not part of the church. I had to do that once; and while it was initially awkward, they did step up.

I suppose that these cultural differences might call for sensibly adapting Paul’s specific instructions to Timothy to ensure that we’re taking care of legitimate present-day needs and not merely first-century ones. As always, it comes down to attentiveness, love, and good sense.

Paul then turns to the issue of caring for elders. Again, Timothy, as an apostolic legate, is in a different position from us; but in practice the specifics are not that different–especially for baptists. :-) As an overseer, Timothy was responsible for seeing that the pastors under his care were appropriately cared for financially, as well as in other ways.

What about us? Well, if you’re baptist, your church governance puts you in charge; you hire and fire pastors as a congregation, and you participate in salary decisions through the budgeting process. And if you’re not baptist, you are certainly free to speak up if you see financial abuse going on.

So Paul says the elders who “rule well be counted worthy of double honor” (1Ti 5.17). The word translated “honor” in the KJV is financial; literally it means “pay ’em twice as much.” Certainly it means at least that pastors should be paid appropriately, based on their overall responsibilities and performance. In the US it’s common to pay pastors of large churches more than pastors of small ones, under the assumption that they have more work to do; I see no conflict with Paul’s teaching here.

Of course, pastors have needs beyond the financial ones. How often do you ask your pastor, in private, how he’s doing–if there’s anything you can do to help carry his burdens? Years ago I asked my pastor at the time how he was doing, and he said, “Oh, you know, the typical things–life and death, heaven and hell …” That spoke to me of the weighty load he was carrying, and it prompted me to pray for him more earnestly. And to tell him so.

There’s an ongoing theme here, is there? We serve by persistence in the non-glamorous things: paying attention, watching intentionally, asking questions, discerning needs, and acting lovingly in the ways we can. And, I would suggest, acting to encourage others to serve in the ways we can’t.

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Part 1: Introduction | Part 2: Accessing the Enablement | Part 3: The Offices

Having laid out the qualifications for the church ministry offices, Paul now turns to Timothy himself, the overseer of the whole process, to specify to him what qualities he must have as he carries his responsibilities.

Now, we readers can’t assume that everything Paul requires of Timothy should be required of all believers two millennia later–I don’t “use a little wine for [my] stomach’s sake” (1Ti 5.23)–but as we’ve noted before, the characteristics of effective ministers (servants) in the church in the first century can legitimately be extrapolated to all of us who believe. We’ll need to maintain a careful interpretive balance as we proceed.

As I read chapter 4, the first thing that strikes me is Paul’s heavy emphasis on doctrine; it appears in verses 1, 6, 13, and 16. One might expect the focus of someone who is “serving” others in the church to be on interpersonal skills such as empathy, listening, compassion, and so forth. I’m not suggesting that those things aren’t important; they are inherent elements in love, which is the second great commandment.

But the greatest commandment is to love God, and thus listening to him, and obeying him, are at least as important as being moved by the pleas of others. Of course the two are not in opposition; we can love God well and love others well too. But disregarding love for God, which is manifested by obedience, will render us unable to “serve” others well.

Hence, doctrine. Effective ministers, all of us, must know, understand, and apply the Word with skill. If your pastor exposits the Scripture well, your attentiveness, review, and later interaction will get you well on the way, and eventually you’ll be in a position to feed yourself from the Word at some reasonable level.

And if your pastor doesn’t exposit the Scripture, get a new pastor.

Against that doctrinal background, Paul expects other qualities.

A solid doctrinal foundation should enable us to recognize, refute, and reject false teachers (1Ti 4.1-6). That matters.

As our pastors exemplify godliness, we can reinforce their examples by our own (1Ti 4.12):

in our words
in our lifestyles
in our love
in our spirits, genuinely from the inside out
in our faith–and our faithfulness
and in our purity, rejecting all the defilements of the culture around us.

That way we won’t be a defiling influence on those we serve.

Paul closes the chapter, and his focus on our personal qualities, by reminding us of our spiritual gifts (1Ti 4.14). As he’s emphasized repeatedly elsewhere, these gifts are not for us; they’re for everybody except us. Our task is to serve those alongside us by doing well what we can do in order to strengthen them in their faith and in their walk.

We’re here for them.

Now, none of this happens accidentally or routinely. It happens on purpose. When we gather with the body, or when we fellowship with another believer over a beverage of choice (that’s a decaf breve for me), we’re focused on how we can serve one another. That might involve an encouraging word–or a challenging one. It might involve an intentional, if silent, example. It might involve a personal sacrifice for someone else’s benefit, or keeping a promise, or turning the conversation in a healthier direction, or teaching a Sunday school class.

The possibilities are literally endless.

Brainstorm, evaluate, plan, execute. On purpose.

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Part 1: Introduction | Part 2: Accessing the Enablement

Paul now turns to a discussion of ministry as it is evidenced in church offices. Because we’re pursuing the way “ministry” works for all believers, this is not our primary point, but before delving into that more deeply, we can benefit by seeing how it works for those in ministry offices in the church.

We’ve noted earlier that in Acts 6 both the apostles and the presumed first deacons were described as “ministering,” or serving. It’s certainly no stretch, then, to expect that pastors, who initially served under apostolic authority, should be ministers, or servants, as well.

The New Testament uses three different terms for the pastoral office, reflecting their key spheres of service. They are called “pastors,” or shepherds, because they feed and protect the sheep, the members of the body, primarily through their preaching from the Scripture. They’re also called “elders” because they offer wisdom to their flock through their counsel. And finally they’re called “overseers” (KJV sometimes “bishops”) because they administer the church’s affairs and see that everything gets done, primarily through the Spirit’s gifting of the members of the body.

Here Paul uses the third term, “overseer,” to list the requirements for one serving in the office (1Ti 3.1-7). We note immediately the emphasis we’ve already seen on selflessness; the overseer is focused not on his own benefit, but on others. He must control his own behavior and be able to host and teach others (1Ti 3.2); he must not be focused on his own profit (1Ti 3.3); he must care appropriately for his family (1Ti 3.4-5); he must exhibit the wisdom of experience (1Ti 3.5); he must have a good reputation (1Ti 3.7). All of this focuses not on his own worth, but on his ability to interact effectively with others–those he is serving.

Next Paul turns to the other church office, the one labeled by our word, diakonos (servant). Not surprisingly, the deacons are held to the same standards as the pastors, all of which focus on his ability to serve others (1Ti 3.7-13). The key difference in these two lists of qualifications is that the pastor must be “apt to teach” (1Ti 3.2); the deacon’s responsibilities do not necessarily call for that.

A quick consideration of an oddity here. One verse lists requirements for deacons’ “wives” (1Ti 3.11). I say it’s odd because there are no such requirements listed for elders’ wives: wouldn’t their character be important too?

I note that Greek has no distinct word for “wife” or “husband”; they just say “woman” or “man,” and the reader is expected to understand from context which of the two possible translations to use. So is Paul talking here about the deacons’ “wives” or about the “women [deacons]”? Given the fact the he doesn’t speak of elders’ “wives,” I think the latter is more likely. I’m a complementarian, but I see no reason why Paul would restrict deacons to men as he does elders.

As I noted earlier in the series, a great many Baptist churches in the US have a deacon board that is actually an elder board; they have governing authority over the church. If the Scripture teaches that women are not to hold the pastoral office, then no, women shouldn’t be “deacons” in such churches, in my opinion. But I think a better approach is to call offices by their appropriate names and open them to as broad a range as is biblically appropriate.

Paul closes this chapter by reasserting the importance of proper behavior in the church because of the importance of the church itself. The church is “the house of God,” “the church of the living God,” “the pillar and ground of the truth” (1Ti 3.15). It is the body of God himself, incarnate and now forever glorified (1Ti 3.16).

This is serious, serious business. And ministry in and to this body is so centrally important that both of church’s offices are focused on it, and it is the primary task of every single one of its members.

So let’s dig as deeply as we can into what ministry looks like.

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