Titus 1

Titus 1:1

An Unruly Life

2 Thessalonians 3:6. One more thing Paul needs to get off his chest.. The issue that he now raises is not that flattering for the Thessalonians. But it is necessary that he speaks to them on this issue. What is the matter? Among them there were believers who were leading an unruly life. They ignored the tradition they received from the apostle concerning the normal life of a Christian. What could be the cause of that?

It may have something to do with his teaching on the coming of the Lord Jesus, to which they have listened carefully. It could be that they had drawn the wrong conclusion from that. They may have thought: ‘The Lord is coming soon, isn’t it? Well, then it is no use to rush for your daily bread.’ Therefore they stopped working and were sitting with their arms crossed staring at heaven. Anyway, with their attitude of unemployment they could not count on Paul’s approval.

They may have thought that they were spiritual, for the earthly things did not matter much to them anymore. They after all had to leave behind everything if the Lord would come. Heaven was the only thing that counted. That looked very godly, but it is completely wrong. Paul calls their way of life “unruly”. He commands the Thessalonians to correct their conduct. And they absolutely should not think that this command is not that serious. He relates to it the full authority of the Name of the Lord Jesus.

It may have scared them a little bit when they heard this. Isn’t it loveless to withdraw yourself from a brother, not to be involved with him anymore? Did not Paul also talk about the love of God? And not to mention the way he does that. One would rather feel to be pressured by that!

That often is the (human) response whenever discipline is needed. That’s what it is all about here. How could you show someone any kindness if you in that way support his laziness? True love toward those who are erring, is not supporting their error, but rather remain faithful to the Lord Jesus.

There must be mention of discipline if there is evil in the church. Discipline always has the goal to get rid from the wrong so that the church becomes clean again and in that way the Lord will feel at home again. The evil that had entered Thessalonica was caused by some brothers who were a disgrace for the Christian testimony. Their walk was not like that of most believers in Thessalonica who on the contrary had a good testimony.

The ‘unruly ones’ were consciously disobedient to an apostolic commandment. ‘Unruly’ is the marching out of step of a soldier in the midst of soldiers that are marching in line. Such a soldier does not adhere to the prescribed order of battle arrangement. He behaves himself anti-socially toward his fellow soldiers and he is disobedient to his commander. Whoever walks unruly in the church, does the same toward his fellow believer and the Lord.

Such a person must be persuaded to comply with the rules again that apply to Christians. For, although the Christian is not under the law but under grace, it does not mean that he can do as he wants. He who loves the Lord will keep the commandments of the Lord (John 14:21). If you love the Lord, you will submit yourself to everything He says. A Christian has obligations and a sense of responsibility. He with whom that is lacking, has to learn that.

The method that Paul prescribes here is that the church keeps away or withdraws from such a person. By keeping away from him the church makes clear to him that his behavior is inappropriate. In his first letter Paul already has given a general admonition with a view to the unruly ones (1 Thessalonians 5:14). Apparently they did not heed it and Paul therefore has to be more specific about that here and instruct them how to deal with unruly ones.

To keep away is to avoid, which causes such a person to end up in an isolated position. Misplaced hospitality would cause him to continue his undisciplined life of not working. By the way, such a person is allowed to partake of the Lord’s Supper. He is not a wicked man one who has to be removed from among them.

2 Thessalonians 3:7. The deviation of the unruly ones becomes clear if you compare their behavior to Paul’s. He did not behave unruly. They themselves have observed that when he was with them. He showed them how he was supposed to be followed. His example does not imply a request but a command. They had the ability to act exactly in the same way as he had shown. They could as it were copy his behavior. The Thessalonians did not need any catalogue with prescriptions; they had an example before their eyes that lived like that. Paul does not say ‘do as I say’, which he could as an apostle, but ‘do as I did.’

In paganism there is the thought that saints do not work. It is also a pagan thought that believers who have quitted their job in the society to be involved with spiritual matters, are a higher kind of Christians. It is for purely practical reasons because there is so much to do on the spiritual field. One is allowed to do that only if the Lord makes that clear. Such Christians therefore do not stop working, but commit themselves with double diligence to the task that the Lord has ordered them to. He will therefore reward them.

2 Thessalonians 3:8. The normal situation for the Christian is that he has a job in society to provide for himself by his own efforts. Paul is the great example of hard working, whereby he is often engaged with normal handiwork in order to provide for himself and his companions (Acts 18:3; Acts 20:34). He wanted to prevent that there would be any suspicion that he was seeking financial profit (Acts 20:34; 1 Corinthians 9:12-19; 1 Corinthians 4:12). He was not seeking their goods, but he seeks good for them. Paul by the way, also knows how to value what the believers are sending him for his livelihood (Philippians 4:14-20).

2 Thessalonians 3:9. He knows that each servant that has been sent by the Lord, is entitled to support (1 Corinthians 9:14). The Lord Himself has said that the laborer is worthy of his wages (Luke 10:7). But one is not supposed to make use of each right. It is an exercise in the presence of the Lord whether you accept or do not accept something. The servant will, regarding himself, have to examine whether he is not being led by greed. Regarding the giver, the servant will have to examine whether this person gives according to the instruction of the Lord and not for exerting power on him. He is not to be manipulated by money.

Paul’s motive is clear. He himself wanted to serve as an example, without this clarity of his example to become cloudy because of money. You see how much Paul makes his own interests subject to the well-being of the believers. He presents himself as an example because he knew that they would in reality follow the Lord Jesus when they follow him (1 Corinthians 11:1). And it was all about His honor.

2 Thessalonians 3:10. Besides pointing them to the example that he had given when he was with them, he also reminds them of a command that he had given them when he was with them. He quotes for the forgetful ones: “If anyone is not willing to work, then he is not to eat, either.” So it refers to somebody who is not willing to work. Everyone who is involuntarily unemployed must go on making effort to find a job. The stimulus to do that may quite disappear after many disappointing attempts. What also may happen is, that a job is being offered to which a reduction in income is related. Then the danger is great that this job is being refused.

If it is clear that a person is not willing to work, then such a person must not be helped with food. Such persons very easily make use of the kindness of others. They often go that far that they claim that others are obliged to provide them with food. He who morally has deviated in such a way, has really lost his way. He doesn’t want to take his own responsibilities, while he exaggerates the extent of other people’s responsibilities for his own benefit.

The quote is clear: if you are not willing to work, then you will not eat either. That is not a command to the undisciplined ones. Those ones will absolutely not care about that and will eat everything they are being offered. It is a command to the believers, not to let their charitable heart speak when such a person comes to them and wants to eat with them. When they refuse him, he will get hungry and get started to work to satisfy his hunger (Proverbs 16:26).

Now read 2 Thessalonians 3:6-10 again.

Reflection: How do you think that the people in your environment know you: as a diligent person or as one who cuts the corners?

Titus 1:2

An Unruly Life

2 Thessalonians 3:6. One more thing Paul needs to get off his chest.. The issue that he now raises is not that flattering for the Thessalonians. But it is necessary that he speaks to them on this issue. What is the matter? Among them there were believers who were leading an unruly life. They ignored the tradition they received from the apostle concerning the normal life of a Christian. What could be the cause of that?

It may have something to do with his teaching on the coming of the Lord Jesus, to which they have listened carefully. It could be that they had drawn the wrong conclusion from that. They may have thought: ‘The Lord is coming soon, isn’t it? Well, then it is no use to rush for your daily bread.’ Therefore they stopped working and were sitting with their arms crossed staring at heaven. Anyway, with their attitude of unemployment they could not count on Paul’s approval.

They may have thought that they were spiritual, for the earthly things did not matter much to them anymore. They after all had to leave behind everything if the Lord would come. Heaven was the only thing that counted. That looked very godly, but it is completely wrong. Paul calls their way of life “unruly”. He commands the Thessalonians to correct their conduct. And they absolutely should not think that this command is not that serious. He relates to it the full authority of the Name of the Lord Jesus.

It may have scared them a little bit when they heard this. Isn’t it loveless to withdraw yourself from a brother, not to be involved with him anymore? Did not Paul also talk about the love of God? And not to mention the way he does that. One would rather feel to be pressured by that!

That often is the (human) response whenever discipline is needed. That’s what it is all about here. How could you show someone any kindness if you in that way support his laziness? True love toward those who are erring, is not supporting their error, but rather remain faithful to the Lord Jesus.

There must be mention of discipline if there is evil in the church. Discipline always has the goal to get rid from the wrong so that the church becomes clean again and in that way the Lord will feel at home again. The evil that had entered Thessalonica was caused by some brothers who were a disgrace for the Christian testimony. Their walk was not like that of most believers in Thessalonica who on the contrary had a good testimony.

The ‘unruly ones’ were consciously disobedient to an apostolic commandment. ‘Unruly’ is the marching out of step of a soldier in the midst of soldiers that are marching in line. Such a soldier does not adhere to the prescribed order of battle arrangement. He behaves himself anti-socially toward his fellow soldiers and he is disobedient to his commander. Whoever walks unruly in the church, does the same toward his fellow believer and the Lord.

Such a person must be persuaded to comply with the rules again that apply to Christians. For, although the Christian is not under the law but under grace, it does not mean that he can do as he wants. He who loves the Lord will keep the commandments of the Lord (John 14:21). If you love the Lord, you will submit yourself to everything He says. A Christian has obligations and a sense of responsibility. He with whom that is lacking, has to learn that.

The method that Paul prescribes here is that the church keeps away or withdraws from such a person. By keeping away from him the church makes clear to him that his behavior is inappropriate. In his first letter Paul already has given a general admonition with a view to the unruly ones (1 Thessalonians 5:14). Apparently they did not heed it and Paul therefore has to be more specific about that here and instruct them how to deal with unruly ones.

To keep away is to avoid, which causes such a person to end up in an isolated position. Misplaced hospitality would cause him to continue his undisciplined life of not working. By the way, such a person is allowed to partake of the Lord’s Supper. He is not a wicked man one who has to be removed from among them.

2 Thessalonians 3:7. The deviation of the unruly ones becomes clear if you compare their behavior to Paul’s. He did not behave unruly. They themselves have observed that when he was with them. He showed them how he was supposed to be followed. His example does not imply a request but a command. They had the ability to act exactly in the same way as he had shown. They could as it were copy his behavior. The Thessalonians did not need any catalogue with prescriptions; they had an example before their eyes that lived like that. Paul does not say ‘do as I say’, which he could as an apostle, but ‘do as I did.’

In paganism there is the thought that saints do not work. It is also a pagan thought that believers who have quitted their job in the society to be involved with spiritual matters, are a higher kind of Christians. It is for purely practical reasons because there is so much to do on the spiritual field. One is allowed to do that only if the Lord makes that clear. Such Christians therefore do not stop working, but commit themselves with double diligence to the task that the Lord has ordered them to. He will therefore reward them.

2 Thessalonians 3:8. The normal situation for the Christian is that he has a job in society to provide for himself by his own efforts. Paul is the great example of hard working, whereby he is often engaged with normal handiwork in order to provide for himself and his companions (Acts 18:3; Acts 20:34). He wanted to prevent that there would be any suspicion that he was seeking financial profit (Acts 20:34; 1 Corinthians 9:12-19; 1 Corinthians 4:12). He was not seeking their goods, but he seeks good for them. Paul by the way, also knows how to value what the believers are sending him for his livelihood (Philippians 4:14-20).

2 Thessalonians 3:9. He knows that each servant that has been sent by the Lord, is entitled to support (1 Corinthians 9:14). The Lord Himself has said that the laborer is worthy of his wages (Luke 10:7). But one is not supposed to make use of each right. It is an exercise in the presence of the Lord whether you accept or do not accept something. The servant will, regarding himself, have to examine whether he is not being led by greed. Regarding the giver, the servant will have to examine whether this person gives according to the instruction of the Lord and not for exerting power on him. He is not to be manipulated by money.

Paul’s motive is clear. He himself wanted to serve as an example, without this clarity of his example to become cloudy because of money. You see how much Paul makes his own interests subject to the well-being of the believers. He presents himself as an example because he knew that they would in reality follow the Lord Jesus when they follow him (1 Corinthians 11:1). And it was all about His honor.

2 Thessalonians 3:10. Besides pointing them to the example that he had given when he was with them, he also reminds them of a command that he had given them when he was with them. He quotes for the forgetful ones: “If anyone is not willing to work, then he is not to eat, either.” So it refers to somebody who is not willing to work. Everyone who is involuntarily unemployed must go on making effort to find a job. The stimulus to do that may quite disappear after many disappointing attempts. What also may happen is, that a job is being offered to which a reduction in income is related. Then the danger is great that this job is being refused.

If it is clear that a person is not willing to work, then such a person must not be helped with food. Such persons very easily make use of the kindness of others. They often go that far that they claim that others are obliged to provide them with food. He who morally has deviated in such a way, has really lost his way. He doesn’t want to take his own responsibilities, while he exaggerates the extent of other people’s responsibilities for his own benefit.

The quote is clear: if you are not willing to work, then you will not eat either. That is not a command to the undisciplined ones. Those ones will absolutely not care about that and will eat everything they are being offered. It is a command to the believers, not to let their charitable heart speak when such a person comes to them and wants to eat with them. When they refuse him, he will get hungry and get started to work to satisfy his hunger (Proverbs 16:26).

Now read 2 Thessalonians 3:6-10 again.

Reflection: How do you think that the people in your environment know you: as a diligent person or as one who cuts the corners?

Titus 1:3

An Undisciplined Life and Greetings

2 Thessalonians 3:11. The reason why Paul goes into this question of ‘working for a living’ in such detail, is because he has heard something. He again received from a reliable source that there were believers at Thessalonica, who were not willing to work. As you have already seen, such believers are not a promotion for the Christian faith. Those ones who are guilty of that, must realize that. But not working was not the only point. People who do not work, have a lot of time to do other things. He who is not occupied according to the will of the Lord, will surely be occupied in a wrong way.

Such believers are a plague for the church. They themselves do not do anything and if they do something, it is keeping others from their work. They meddle in matters that are none of their business. Meddlesomeness is a wrong thing against which the Scripture also in other places warns (1 Timothy 5:13; 1 Peter 4:15). If you get a visit from busybodies, you may not easily get rid of them. They rob you from your time and energy and they also expect you to invite them for dinner. When they have finally left then you have to work twice as hard to catch up the delay you have suffered.

2 Thessalonians 3:12. Then Paul addresses the unruly persons. He has a command and exhortation for them “in the Lord Jesus Christ”. By commanding and exhorting them in this way he does not put himself above them, but beside them. He acknowledged them as brethren ‘in the Lord Jesus Christ’. That is his starting point for his command and exhortation. In that way his order to them does not sound demanding, but loving and at the same time full of power.

He orders them to eat their own bread, which means to take care of their own livelihood, instead of eating someone else’s bread. That is the reverse of 2 Thessalonians 3:10. He adds to it that they should “work in quiet fashion”. A Christian is not restless, hectically seeking for more and more. The reputation of a workaholic (someone who is addicted to work) is therefore not a promotion. The life of a Christian radiates rest, while there is still a lot of activity. He has a disciplined life full of meaning which is in huge contrast to the aimlessness of unruly persons.

2 Thessalonians 3:13. Paul again addresses the whole church, but especially those who lead an orderly life. There is the danger to stop with doing good. One may have invested, had thought to help someone else. Sometime later he notices that the slacker has misused his kindness. I have experienced that also. One would say to himself: ‘That will in no way happen to me again.’ Paul’s response to that is: Do not grow weary of doing good. Just continue with doing good, but then to those who really need it.’ It is very likely that one makes that mistake again, but still this word remains: continue to do good.

2 Thessalonians 3:14. In case someone still does not care about what Paul says, then ‘special note is to be taken of’ such a person. This measure implies that it must be openly announced in the church that such a person is refusing persistently to comply with the rules of the normal Christian life. Besides, the measure does not only apply in case a person does not want to work, but applies to all cases that consistently affects the Christian life and in that way the testimony of the church. The measure means that all social contacts with the person concerned should be broken.

‘To take special note of’ means to give a personal mark, which makes identification possible. It is like putting a stamp on someone. Such a person is no longer allowed to feel the blessed fellowship of his brothers and sisters. By isolating him he ought to feel the wrong of his behavior. He does not belong to the world and the believers do not associate with him. The purpose of this measure of discipline is that he “will be put to shame”, so that a change of the state of mind may take place.

2 Thessalonians 3:15. The normal brotherly association is not possible anymore and will strongly be cooled down. However, he is not to be regarded as an enemy (cf. Matthew 18:17). He is not a ‘wicked man’. The discipline that should be exerted on a wicked man goes much further. When there is mention of a wicked man, it is about someone of whom you should ask yourself whether he is indeed a brother. Such is not the case here, for he is to be admonished “as a brother”. In case of a wicked man there is nothing left to be admonished about. All attempts to win him, have failed. There is nothing left than to remove him (1 Corinthians 5:13b).

You may compare the difference between these disciplinary measures of the church with what can happen in a family with a child that is disobedient. The most serious disciplinary measure is that a child is refused to have access to the house. The parents surely have taken a lot of other measures before they proceed to do that.

If a child is disobedient, the parents will first talk with him. When the child appears to persist and continually causes disagreement or refuses to adjust himself, then he may be set apart, for example. That measure is only effective if the rest of the family members have the same attitude as the parents. The family will also pray continually, that the Lord may let the child feel the missing of the family contact and in that way may come to repentance.

A person who has to be taken special note of is still allowed to partake of the Lord’s Supper. He belongs to the church and is allowed to express that by the breaking of the bread. But for everything else he is isolated. And in case there is a contact, the believers will take that occasion to admonish him. It is important that we realize every time we exercise discipline, that we ourselves also often fail. Admonition should in no way be applied arrogantly.

2 Thessalonians 3:16. After the admonition Paul focuses his eyes on “the Lord of peace” (Romans 15:33; Philippians 4:9). That is urgent because the exertion of discipline may easily arouse feelings of discontent. It can be discontent about the disciplinary measure or discontent about the way it is being dealt with. Paul wishes them that they may experience the peace of the Lord, of Him personally. That makes his wish, which is actually a prayer, more than a feeling. It becomes an experience of fellowship with the Lord. If it would depend on us, how much discontent would there be? Therefore it is so important to look upon Him Who rules and Who can work peace. He is the great Prince of peace.

He can ensure that peace is maintained when sin asserts itself in the church. He will then make sure that it is being dealt with in the right way. That only happens if everyone is focused on Him for everything that happens in the church. But He is also the Lord of peace in every other area of life that lies outside the church. He is able to give peace “continually” and “in every circumstance”. ‘Continually’ means uninterrupted, always. ‘In every circumstance’ excludes that there may be panic in whatever way. His peace is uninterrupted with a view to time and indissoluble with a view to circumstances.

Whatever the situation in which you may find yourself, the Lord is able to give you peace. It is the calmness of the heart that trusts in God and in that way is lifted above the circumstances. The word for ‘peace’ is the wish that the whole man, which is the spirit, soul and body, will prosper. It is not a wish or prayer for liberation from the test, but for peace in the test.

He wishes them all the presence of the Lord. That also includes the brother who is living unruly. The moment that Paul is writing this, he himself has just experienced the presence of the Lord when he also faced difficulties (Acts 18:10). The Lord Himself is saying that to you too very personally: “And lo, I am with you always” (Matthew 28:20).

2 Thessalonians 3:17. Because the Thessalonians were upset about a letter that was allegedly written by Paul, he emphasizes that this letter really comes from him. They should in no way have any doubt about that. Most times Paul dictated his letters (Romans 16:22). In cases he himself wrote a letter, he mentions it (Galatians 6:11; Philemon 1:19), which indicates that this concerned an exception. Among the dictated letters he put his ‘signature’ by writing some concluding lines with his own hand. That excluded every doubt with the recipients (cf. 1 Corinthians 16:21; Colossians 4:18). They can derive from his handwriting that the letter is his.

2 Thessalonians 3:18. He concludes with wishing them all “the grace of our Lord Jesus Christ”. This is again a wish which he speaks out to “all”. This fare-well greeting is therefore also applied to the unruly persons. He doesn’t want to exclude anyone from the grace of God. All are in need of that grace. You are too. It is wonderful to pray that for one another.

Now read 2 Thessalonians 3:12-18 again.

Reflection: What shows the care of Paul for the faithful believers and what shows his care for the unruly ones?

Titus 1:4

An Undisciplined Life and Greetings

2 Thessalonians 3:11. The reason why Paul goes into this question of ‘working for a living’ in such detail, is because he has heard something. He again received from a reliable source that there were believers at Thessalonica, who were not willing to work. As you have already seen, such believers are not a promotion for the Christian faith. Those ones who are guilty of that, must realize that. But not working was not the only point. People who do not work, have a lot of time to do other things. He who is not occupied according to the will of the Lord, will surely be occupied in a wrong way.

Such believers are a plague for the church. They themselves do not do anything and if they do something, it is keeping others from their work. They meddle in matters that are none of their business. Meddlesomeness is a wrong thing against which the Scripture also in other places warns (1 Timothy 5:13; 1 Peter 4:15). If you get a visit from busybodies, you may not easily get rid of them. They rob you from your time and energy and they also expect you to invite them for dinner. When they have finally left then you have to work twice as hard to catch up the delay you have suffered.

2 Thessalonians 3:12. Then Paul addresses the unruly persons. He has a command and exhortation for them “in the Lord Jesus Christ”. By commanding and exhorting them in this way he does not put himself above them, but beside them. He acknowledged them as brethren ‘in the Lord Jesus Christ’. That is his starting point for his command and exhortation. In that way his order to them does not sound demanding, but loving and at the same time full of power.

He orders them to eat their own bread, which means to take care of their own livelihood, instead of eating someone else’s bread. That is the reverse of 2 Thessalonians 3:10. He adds to it that they should “work in quiet fashion”. A Christian is not restless, hectically seeking for more and more. The reputation of a workaholic (someone who is addicted to work) is therefore not a promotion. The life of a Christian radiates rest, while there is still a lot of activity. He has a disciplined life full of meaning which is in huge contrast to the aimlessness of unruly persons.

2 Thessalonians 3:13. Paul again addresses the whole church, but especially those who lead an orderly life. There is the danger to stop with doing good. One may have invested, had thought to help someone else. Sometime later he notices that the slacker has misused his kindness. I have experienced that also. One would say to himself: ‘That will in no way happen to me again.’ Paul’s response to that is: Do not grow weary of doing good. Just continue with doing good, but then to those who really need it.’ It is very likely that one makes that mistake again, but still this word remains: continue to do good.

2 Thessalonians 3:14. In case someone still does not care about what Paul says, then ‘special note is to be taken of’ such a person. This measure implies that it must be openly announced in the church that such a person is refusing persistently to comply with the rules of the normal Christian life. Besides, the measure does not only apply in case a person does not want to work, but applies to all cases that consistently affects the Christian life and in that way the testimony of the church. The measure means that all social contacts with the person concerned should be broken.

‘To take special note of’ means to give a personal mark, which makes identification possible. It is like putting a stamp on someone. Such a person is no longer allowed to feel the blessed fellowship of his brothers and sisters. By isolating him he ought to feel the wrong of his behavior. He does not belong to the world and the believers do not associate with him. The purpose of this measure of discipline is that he “will be put to shame”, so that a change of the state of mind may take place.

2 Thessalonians 3:15. The normal brotherly association is not possible anymore and will strongly be cooled down. However, he is not to be regarded as an enemy (cf. Matthew 18:17). He is not a ‘wicked man’. The discipline that should be exerted on a wicked man goes much further. When there is mention of a wicked man, it is about someone of whom you should ask yourself whether he is indeed a brother. Such is not the case here, for he is to be admonished “as a brother”. In case of a wicked man there is nothing left to be admonished about. All attempts to win him, have failed. There is nothing left than to remove him (1 Corinthians 5:13b).

You may compare the difference between these disciplinary measures of the church with what can happen in a family with a child that is disobedient. The most serious disciplinary measure is that a child is refused to have access to the house. The parents surely have taken a lot of other measures before they proceed to do that.

If a child is disobedient, the parents will first talk with him. When the child appears to persist and continually causes disagreement or refuses to adjust himself, then he may be set apart, for example. That measure is only effective if the rest of the family members have the same attitude as the parents. The family will also pray continually, that the Lord may let the child feel the missing of the family contact and in that way may come to repentance.

A person who has to be taken special note of is still allowed to partake of the Lord’s Supper. He belongs to the church and is allowed to express that by the breaking of the bread. But for everything else he is isolated. And in case there is a contact, the believers will take that occasion to admonish him. It is important that we realize every time we exercise discipline, that we ourselves also often fail. Admonition should in no way be applied arrogantly.

2 Thessalonians 3:16. After the admonition Paul focuses his eyes on “the Lord of peace” (Romans 15:33; Philippians 4:9). That is urgent because the exertion of discipline may easily arouse feelings of discontent. It can be discontent about the disciplinary measure or discontent about the way it is being dealt with. Paul wishes them that they may experience the peace of the Lord, of Him personally. That makes his wish, which is actually a prayer, more than a feeling. It becomes an experience of fellowship with the Lord. If it would depend on us, how much discontent would there be? Therefore it is so important to look upon Him Who rules and Who can work peace. He is the great Prince of peace.

He can ensure that peace is maintained when sin asserts itself in the church. He will then make sure that it is being dealt with in the right way. That only happens if everyone is focused on Him for everything that happens in the church. But He is also the Lord of peace in every other area of life that lies outside the church. He is able to give peace “continually” and “in every circumstance”. ‘Continually’ means uninterrupted, always. ‘In every circumstance’ excludes that there may be panic in whatever way. His peace is uninterrupted with a view to time and indissoluble with a view to circumstances.

Whatever the situation in which you may find yourself, the Lord is able to give you peace. It is the calmness of the heart that trusts in God and in that way is lifted above the circumstances. The word for ‘peace’ is the wish that the whole man, which is the spirit, soul and body, will prosper. It is not a wish or prayer for liberation from the test, but for peace in the test.

He wishes them all the presence of the Lord. That also includes the brother who is living unruly. The moment that Paul is writing this, he himself has just experienced the presence of the Lord when he also faced difficulties (Acts 18:10). The Lord Himself is saying that to you too very personally: “And lo, I am with you always” (Matthew 28:20).

2 Thessalonians 3:17. Because the Thessalonians were upset about a letter that was allegedly written by Paul, he emphasizes that this letter really comes from him. They should in no way have any doubt about that. Most times Paul dictated his letters (Romans 16:22). In cases he himself wrote a letter, he mentions it (Galatians 6:11; Philemon 1:19), which indicates that this concerned an exception. Among the dictated letters he put his ‘signature’ by writing some concluding lines with his own hand. That excluded every doubt with the recipients (cf. 1 Corinthians 16:21; Colossians 4:18). They can derive from his handwriting that the letter is his.

2 Thessalonians 3:18. He concludes with wishing them all “the grace of our Lord Jesus Christ”. This is again a wish which he speaks out to “all”. This fare-well greeting is therefore also applied to the unruly persons. He doesn’t want to exclude anyone from the grace of God. All are in need of that grace. You are too. It is wonderful to pray that for one another.

Now read 2 Thessalonians 3:12-18 again.

Reflection: What shows the care of Paul for the faithful believers and what shows his care for the unruly ones?

Titus 1:5

An Undisciplined Life and Greetings

2 Thessalonians 3:11. The reason why Paul goes into this question of ‘working for a living’ in such detail, is because he has heard something. He again received from a reliable source that there were believers at Thessalonica, who were not willing to work. As you have already seen, such believers are not a promotion for the Christian faith. Those ones who are guilty of that, must realize that. But not working was not the only point. People who do not work, have a lot of time to do other things. He who is not occupied according to the will of the Lord, will surely be occupied in a wrong way.

Such believers are a plague for the church. They themselves do not do anything and if they do something, it is keeping others from their work. They meddle in matters that are none of their business. Meddlesomeness is a wrong thing against which the Scripture also in other places warns (1 Timothy 5:13; 1 Peter 4:15). If you get a visit from busybodies, you may not easily get rid of them. They rob you from your time and energy and they also expect you to invite them for dinner. When they have finally left then you have to work twice as hard to catch up the delay you have suffered.

2 Thessalonians 3:12. Then Paul addresses the unruly persons. He has a command and exhortation for them “in the Lord Jesus Christ”. By commanding and exhorting them in this way he does not put himself above them, but beside them. He acknowledged them as brethren ‘in the Lord Jesus Christ’. That is his starting point for his command and exhortation. In that way his order to them does not sound demanding, but loving and at the same time full of power.

He orders them to eat their own bread, which means to take care of their own livelihood, instead of eating someone else’s bread. That is the reverse of 2 Thessalonians 3:10. He adds to it that they should “work in quiet fashion”. A Christian is not restless, hectically seeking for more and more. The reputation of a workaholic (someone who is addicted to work) is therefore not a promotion. The life of a Christian radiates rest, while there is still a lot of activity. He has a disciplined life full of meaning which is in huge contrast to the aimlessness of unruly persons.

2 Thessalonians 3:13. Paul again addresses the whole church, but especially those who lead an orderly life. There is the danger to stop with doing good. One may have invested, had thought to help someone else. Sometime later he notices that the slacker has misused his kindness. I have experienced that also. One would say to himself: ‘That will in no way happen to me again.’ Paul’s response to that is: Do not grow weary of doing good. Just continue with doing good, but then to those who really need it.’ It is very likely that one makes that mistake again, but still this word remains: continue to do good.

2 Thessalonians 3:14. In case someone still does not care about what Paul says, then ‘special note is to be taken of’ such a person. This measure implies that it must be openly announced in the church that such a person is refusing persistently to comply with the rules of the normal Christian life. Besides, the measure does not only apply in case a person does not want to work, but applies to all cases that consistently affects the Christian life and in that way the testimony of the church. The measure means that all social contacts with the person concerned should be broken.

‘To take special note of’ means to give a personal mark, which makes identification possible. It is like putting a stamp on someone. Such a person is no longer allowed to feel the blessed fellowship of his brothers and sisters. By isolating him he ought to feel the wrong of his behavior. He does not belong to the world and the believers do not associate with him. The purpose of this measure of discipline is that he “will be put to shame”, so that a change of the state of mind may take place.

2 Thessalonians 3:15. The normal brotherly association is not possible anymore and will strongly be cooled down. However, he is not to be regarded as an enemy (cf. Matthew 18:17). He is not a ‘wicked man’. The discipline that should be exerted on a wicked man goes much further. When there is mention of a wicked man, it is about someone of whom you should ask yourself whether he is indeed a brother. Such is not the case here, for he is to be admonished “as a brother”. In case of a wicked man there is nothing left to be admonished about. All attempts to win him, have failed. There is nothing left than to remove him (1 Corinthians 5:13b).

You may compare the difference between these disciplinary measures of the church with what can happen in a family with a child that is disobedient. The most serious disciplinary measure is that a child is refused to have access to the house. The parents surely have taken a lot of other measures before they proceed to do that.

If a child is disobedient, the parents will first talk with him. When the child appears to persist and continually causes disagreement or refuses to adjust himself, then he may be set apart, for example. That measure is only effective if the rest of the family members have the same attitude as the parents. The family will also pray continually, that the Lord may let the child feel the missing of the family contact and in that way may come to repentance.

A person who has to be taken special note of is still allowed to partake of the Lord’s Supper. He belongs to the church and is allowed to express that by the breaking of the bread. But for everything else he is isolated. And in case there is a contact, the believers will take that occasion to admonish him. It is important that we realize every time we exercise discipline, that we ourselves also often fail. Admonition should in no way be applied arrogantly.

2 Thessalonians 3:16. After the admonition Paul focuses his eyes on “the Lord of peace” (Romans 15:33; Philippians 4:9). That is urgent because the exertion of discipline may easily arouse feelings of discontent. It can be discontent about the disciplinary measure or discontent about the way it is being dealt with. Paul wishes them that they may experience the peace of the Lord, of Him personally. That makes his wish, which is actually a prayer, more than a feeling. It becomes an experience of fellowship with the Lord. If it would depend on us, how much discontent would there be? Therefore it is so important to look upon Him Who rules and Who can work peace. He is the great Prince of peace.

He can ensure that peace is maintained when sin asserts itself in the church. He will then make sure that it is being dealt with in the right way. That only happens if everyone is focused on Him for everything that happens in the church. But He is also the Lord of peace in every other area of life that lies outside the church. He is able to give peace “continually” and “in every circumstance”. ‘Continually’ means uninterrupted, always. ‘In every circumstance’ excludes that there may be panic in whatever way. His peace is uninterrupted with a view to time and indissoluble with a view to circumstances.

Whatever the situation in which you may find yourself, the Lord is able to give you peace. It is the calmness of the heart that trusts in God and in that way is lifted above the circumstances. The word for ‘peace’ is the wish that the whole man, which is the spirit, soul and body, will prosper. It is not a wish or prayer for liberation from the test, but for peace in the test.

He wishes them all the presence of the Lord. That also includes the brother who is living unruly. The moment that Paul is writing this, he himself has just experienced the presence of the Lord when he also faced difficulties (Acts 18:10). The Lord Himself is saying that to you too very personally: “And lo, I am with you always” (Matthew 28:20).

2 Thessalonians 3:17. Because the Thessalonians were upset about a letter that was allegedly written by Paul, he emphasizes that this letter really comes from him. They should in no way have any doubt about that. Most times Paul dictated his letters (Romans 16:22). In cases he himself wrote a letter, he mentions it (Galatians 6:11; Philemon 1:19), which indicates that this concerned an exception. Among the dictated letters he put his ‘signature’ by writing some concluding lines with his own hand. That excluded every doubt with the recipients (cf. 1 Corinthians 16:21; Colossians 4:18). They can derive from his handwriting that the letter is his.

2 Thessalonians 3:18. He concludes with wishing them all “the grace of our Lord Jesus Christ”. This is again a wish which he speaks out to “all”. This fare-well greeting is therefore also applied to the unruly persons. He doesn’t want to exclude anyone from the grace of God. All are in need of that grace. You are too. It is wonderful to pray that for one another.

Now read 2 Thessalonians 3:12-18 again.

Reflection: What shows the care of Paul for the faithful believers and what shows his care for the unruly ones?

Titus 1:6

An Undisciplined Life and Greetings

2 Thessalonians 3:11. The reason why Paul goes into this question of ‘working for a living’ in such detail, is because he has heard something. He again received from a reliable source that there were believers at Thessalonica, who were not willing to work. As you have already seen, such believers are not a promotion for the Christian faith. Those ones who are guilty of that, must realize that. But not working was not the only point. People who do not work, have a lot of time to do other things. He who is not occupied according to the will of the Lord, will surely be occupied in a wrong way.

Such believers are a plague for the church. They themselves do not do anything and if they do something, it is keeping others from their work. They meddle in matters that are none of their business. Meddlesomeness is a wrong thing against which the Scripture also in other places warns (1 Timothy 5:13; 1 Peter 4:15). If you get a visit from busybodies, you may not easily get rid of them. They rob you from your time and energy and they also expect you to invite them for dinner. When they have finally left then you have to work twice as hard to catch up the delay you have suffered.

2 Thessalonians 3:12. Then Paul addresses the unruly persons. He has a command and exhortation for them “in the Lord Jesus Christ”. By commanding and exhorting them in this way he does not put himself above them, but beside them. He acknowledged them as brethren ‘in the Lord Jesus Christ’. That is his starting point for his command and exhortation. In that way his order to them does not sound demanding, but loving and at the same time full of power.

He orders them to eat their own bread, which means to take care of their own livelihood, instead of eating someone else’s bread. That is the reverse of 2 Thessalonians 3:10. He adds to it that they should “work in quiet fashion”. A Christian is not restless, hectically seeking for more and more. The reputation of a workaholic (someone who is addicted to work) is therefore not a promotion. The life of a Christian radiates rest, while there is still a lot of activity. He has a disciplined life full of meaning which is in huge contrast to the aimlessness of unruly persons.

2 Thessalonians 3:13. Paul again addresses the whole church, but especially those who lead an orderly life. There is the danger to stop with doing good. One may have invested, had thought to help someone else. Sometime later he notices that the slacker has misused his kindness. I have experienced that also. One would say to himself: ‘That will in no way happen to me again.’ Paul’s response to that is: Do not grow weary of doing good. Just continue with doing good, but then to those who really need it.’ It is very likely that one makes that mistake again, but still this word remains: continue to do good.

2 Thessalonians 3:14. In case someone still does not care about what Paul says, then ‘special note is to be taken of’ such a person. This measure implies that it must be openly announced in the church that such a person is refusing persistently to comply with the rules of the normal Christian life. Besides, the measure does not only apply in case a person does not want to work, but applies to all cases that consistently affects the Christian life and in that way the testimony of the church. The measure means that all social contacts with the person concerned should be broken.

‘To take special note of’ means to give a personal mark, which makes identification possible. It is like putting a stamp on someone. Such a person is no longer allowed to feel the blessed fellowship of his brothers and sisters. By isolating him he ought to feel the wrong of his behavior. He does not belong to the world and the believers do not associate with him. The purpose of this measure of discipline is that he “will be put to shame”, so that a change of the state of mind may take place.

2 Thessalonians 3:15. The normal brotherly association is not possible anymore and will strongly be cooled down. However, he is not to be regarded as an enemy (cf. Matthew 18:17). He is not a ‘wicked man’. The discipline that should be exerted on a wicked man goes much further. When there is mention of a wicked man, it is about someone of whom you should ask yourself whether he is indeed a brother. Such is not the case here, for he is to be admonished “as a brother”. In case of a wicked man there is nothing left to be admonished about. All attempts to win him, have failed. There is nothing left than to remove him (1 Corinthians 5:13b).

You may compare the difference between these disciplinary measures of the church with what can happen in a family with a child that is disobedient. The most serious disciplinary measure is that a child is refused to have access to the house. The parents surely have taken a lot of other measures before they proceed to do that.

If a child is disobedient, the parents will first talk with him. When the child appears to persist and continually causes disagreement or refuses to adjust himself, then he may be set apart, for example. That measure is only effective if the rest of the family members have the same attitude as the parents. The family will also pray continually, that the Lord may let the child feel the missing of the family contact and in that way may come to repentance.

A person who has to be taken special note of is still allowed to partake of the Lord’s Supper. He belongs to the church and is allowed to express that by the breaking of the bread. But for everything else he is isolated. And in case there is a contact, the believers will take that occasion to admonish him. It is important that we realize every time we exercise discipline, that we ourselves also often fail. Admonition should in no way be applied arrogantly.

2 Thessalonians 3:16. After the admonition Paul focuses his eyes on “the Lord of peace” (Romans 15:33; Philippians 4:9). That is urgent because the exertion of discipline may easily arouse feelings of discontent. It can be discontent about the disciplinary measure or discontent about the way it is being dealt with. Paul wishes them that they may experience the peace of the Lord, of Him personally. That makes his wish, which is actually a prayer, more than a feeling. It becomes an experience of fellowship with the Lord. If it would depend on us, how much discontent would there be? Therefore it is so important to look upon Him Who rules and Who can work peace. He is the great Prince of peace.

He can ensure that peace is maintained when sin asserts itself in the church. He will then make sure that it is being dealt with in the right way. That only happens if everyone is focused on Him for everything that happens in the church. But He is also the Lord of peace in every other area of life that lies outside the church. He is able to give peace “continually” and “in every circumstance”. ‘Continually’ means uninterrupted, always. ‘In every circumstance’ excludes that there may be panic in whatever way. His peace is uninterrupted with a view to time and indissoluble with a view to circumstances.

Whatever the situation in which you may find yourself, the Lord is able to give you peace. It is the calmness of the heart that trusts in God and in that way is lifted above the circumstances. The word for ‘peace’ is the wish that the whole man, which is the spirit, soul and body, will prosper. It is not a wish or prayer for liberation from the test, but for peace in the test.

He wishes them all the presence of the Lord. That also includes the brother who is living unruly. The moment that Paul is writing this, he himself has just experienced the presence of the Lord when he also faced difficulties (Acts 18:10). The Lord Himself is saying that to you too very personally: “And lo, I am with you always” (Matthew 28:20).

2 Thessalonians 3:17. Because the Thessalonians were upset about a letter that was allegedly written by Paul, he emphasizes that this letter really comes from him. They should in no way have any doubt about that. Most times Paul dictated his letters (Romans 16:22). In cases he himself wrote a letter, he mentions it (Galatians 6:11; Philemon 1:19), which indicates that this concerned an exception. Among the dictated letters he put his ‘signature’ by writing some concluding lines with his own hand. That excluded every doubt with the recipients (cf. 1 Corinthians 16:21; Colossians 4:18). They can derive from his handwriting that the letter is his.

2 Thessalonians 3:18. He concludes with wishing them all “the grace of our Lord Jesus Christ”. This is again a wish which he speaks out to “all”. This fare-well greeting is therefore also applied to the unruly persons. He doesn’t want to exclude anyone from the grace of God. All are in need of that grace. You are too. It is wonderful to pray that for one another.

Now read 2 Thessalonians 3:12-18 again.

Reflection: What shows the care of Paul for the faithful believers and what shows his care for the unruly ones?

Titus 1:7

An Undisciplined Life and Greetings

2 Thessalonians 3:11. The reason why Paul goes into this question of ‘working for a living’ in such detail, is because he has heard something. He again received from a reliable source that there were believers at Thessalonica, who were not willing to work. As you have already seen, such believers are not a promotion for the Christian faith. Those ones who are guilty of that, must realize that. But not working was not the only point. People who do not work, have a lot of time to do other things. He who is not occupied according to the will of the Lord, will surely be occupied in a wrong way.

Such believers are a plague for the church. They themselves do not do anything and if they do something, it is keeping others from their work. They meddle in matters that are none of their business. Meddlesomeness is a wrong thing against which the Scripture also in other places warns (1 Timothy 5:13; 1 Peter 4:15). If you get a visit from busybodies, you may not easily get rid of them. They rob you from your time and energy and they also expect you to invite them for dinner. When they have finally left then you have to work twice as hard to catch up the delay you have suffered.

2 Thessalonians 3:12. Then Paul addresses the unruly persons. He has a command and exhortation for them “in the Lord Jesus Christ”. By commanding and exhorting them in this way he does not put himself above them, but beside them. He acknowledged them as brethren ‘in the Lord Jesus Christ’. That is his starting point for his command and exhortation. In that way his order to them does not sound demanding, but loving and at the same time full of power.

He orders them to eat their own bread, which means to take care of their own livelihood, instead of eating someone else’s bread. That is the reverse of 2 Thessalonians 3:10. He adds to it that they should “work in quiet fashion”. A Christian is not restless, hectically seeking for more and more. The reputation of a workaholic (someone who is addicted to work) is therefore not a promotion. The life of a Christian radiates rest, while there is still a lot of activity. He has a disciplined life full of meaning which is in huge contrast to the aimlessness of unruly persons.

2 Thessalonians 3:13. Paul again addresses the whole church, but especially those who lead an orderly life. There is the danger to stop with doing good. One may have invested, had thought to help someone else. Sometime later he notices that the slacker has misused his kindness. I have experienced that also. One would say to himself: ‘That will in no way happen to me again.’ Paul’s response to that is: Do not grow weary of doing good. Just continue with doing good, but then to those who really need it.’ It is very likely that one makes that mistake again, but still this word remains: continue to do good.

2 Thessalonians 3:14. In case someone still does not care about what Paul says, then ‘special note is to be taken of’ such a person. This measure implies that it must be openly announced in the church that such a person is refusing persistently to comply with the rules of the normal Christian life. Besides, the measure does not only apply in case a person does not want to work, but applies to all cases that consistently affects the Christian life and in that way the testimony of the church. The measure means that all social contacts with the person concerned should be broken.

‘To take special note of’ means to give a personal mark, which makes identification possible. It is like putting a stamp on someone. Such a person is no longer allowed to feel the blessed fellowship of his brothers and sisters. By isolating him he ought to feel the wrong of his behavior. He does not belong to the world and the believers do not associate with him. The purpose of this measure of discipline is that he “will be put to shame”, so that a change of the state of mind may take place.

2 Thessalonians 3:15. The normal brotherly association is not possible anymore and will strongly be cooled down. However, he is not to be regarded as an enemy (cf. Matthew 18:17). He is not a ‘wicked man’. The discipline that should be exerted on a wicked man goes much further. When there is mention of a wicked man, it is about someone of whom you should ask yourself whether he is indeed a brother. Such is not the case here, for he is to be admonished “as a brother”. In case of a wicked man there is nothing left to be admonished about. All attempts to win him, have failed. There is nothing left than to remove him (1 Corinthians 5:13b).

You may compare the difference between these disciplinary measures of the church with what can happen in a family with a child that is disobedient. The most serious disciplinary measure is that a child is refused to have access to the house. The parents surely have taken a lot of other measures before they proceed to do that.

If a child is disobedient, the parents will first talk with him. When the child appears to persist and continually causes disagreement or refuses to adjust himself, then he may be set apart, for example. That measure is only effective if the rest of the family members have the same attitude as the parents. The family will also pray continually, that the Lord may let the child feel the missing of the family contact and in that way may come to repentance.

A person who has to be taken special note of is still allowed to partake of the Lord’s Supper. He belongs to the church and is allowed to express that by the breaking of the bread. But for everything else he is isolated. And in case there is a contact, the believers will take that occasion to admonish him. It is important that we realize every time we exercise discipline, that we ourselves also often fail. Admonition should in no way be applied arrogantly.

2 Thessalonians 3:16. After the admonition Paul focuses his eyes on “the Lord of peace” (Romans 15:33; Philippians 4:9). That is urgent because the exertion of discipline may easily arouse feelings of discontent. It can be discontent about the disciplinary measure or discontent about the way it is being dealt with. Paul wishes them that they may experience the peace of the Lord, of Him personally. That makes his wish, which is actually a prayer, more than a feeling. It becomes an experience of fellowship with the Lord. If it would depend on us, how much discontent would there be? Therefore it is so important to look upon Him Who rules and Who can work peace. He is the great Prince of peace.

He can ensure that peace is maintained when sin asserts itself in the church. He will then make sure that it is being dealt with in the right way. That only happens if everyone is focused on Him for everything that happens in the church. But He is also the Lord of peace in every other area of life that lies outside the church. He is able to give peace “continually” and “in every circumstance”. ‘Continually’ means uninterrupted, always. ‘In every circumstance’ excludes that there may be panic in whatever way. His peace is uninterrupted with a view to time and indissoluble with a view to circumstances.

Whatever the situation in which you may find yourself, the Lord is able to give you peace. It is the calmness of the heart that trusts in God and in that way is lifted above the circumstances. The word for ‘peace’ is the wish that the whole man, which is the spirit, soul and body, will prosper. It is not a wish or prayer for liberation from the test, but for peace in the test.

He wishes them all the presence of the Lord. That also includes the brother who is living unruly. The moment that Paul is writing this, he himself has just experienced the presence of the Lord when he also faced difficulties (Acts 18:10). The Lord Himself is saying that to you too very personally: “And lo, I am with you always” (Matthew 28:20).

2 Thessalonians 3:17. Because the Thessalonians were upset about a letter that was allegedly written by Paul, he emphasizes that this letter really comes from him. They should in no way have any doubt about that. Most times Paul dictated his letters (Romans 16:22). In cases he himself wrote a letter, he mentions it (Galatians 6:11; Philemon 1:19), which indicates that this concerned an exception. Among the dictated letters he put his ‘signature’ by writing some concluding lines with his own hand. That excluded every doubt with the recipients (cf. 1 Corinthians 16:21; Colossians 4:18). They can derive from his handwriting that the letter is his.

2 Thessalonians 3:18. He concludes with wishing them all “the grace of our Lord Jesus Christ”. This is again a wish which he speaks out to “all”. This fare-well greeting is therefore also applied to the unruly persons. He doesn’t want to exclude anyone from the grace of God. All are in need of that grace. You are too. It is wonderful to pray that for one another.

Now read 2 Thessalonians 3:12-18 again.

Reflection: What shows the care of Paul for the faithful believers and what shows his care for the unruly ones?

Titus 1:8

An Undisciplined Life and Greetings

2 Thessalonians 3:11. The reason why Paul goes into this question of ‘working for a living’ in such detail, is because he has heard something. He again received from a reliable source that there were believers at Thessalonica, who were not willing to work. As you have already seen, such believers are not a promotion for the Christian faith. Those ones who are guilty of that, must realize that. But not working was not the only point. People who do not work, have a lot of time to do other things. He who is not occupied according to the will of the Lord, will surely be occupied in a wrong way.

Such believers are a plague for the church. They themselves do not do anything and if they do something, it is keeping others from their work. They meddle in matters that are none of their business. Meddlesomeness is a wrong thing against which the Scripture also in other places warns (1 Timothy 5:13; 1 Peter 4:15). If you get a visit from busybodies, you may not easily get rid of them. They rob you from your time and energy and they also expect you to invite them for dinner. When they have finally left then you have to work twice as hard to catch up the delay you have suffered.

2 Thessalonians 3:12. Then Paul addresses the unruly persons. He has a command and exhortation for them “in the Lord Jesus Christ”. By commanding and exhorting them in this way he does not put himself above them, but beside them. He acknowledged them as brethren ‘in the Lord Jesus Christ’. That is his starting point for his command and exhortation. In that way his order to them does not sound demanding, but loving and at the same time full of power.

He orders them to eat their own bread, which means to take care of their own livelihood, instead of eating someone else’s bread. That is the reverse of 2 Thessalonians 3:10. He adds to it that they should “work in quiet fashion”. A Christian is not restless, hectically seeking for more and more. The reputation of a workaholic (someone who is addicted to work) is therefore not a promotion. The life of a Christian radiates rest, while there is still a lot of activity. He has a disciplined life full of meaning which is in huge contrast to the aimlessness of unruly persons.

2 Thessalonians 3:13. Paul again addresses the whole church, but especially those who lead an orderly life. There is the danger to stop with doing good. One may have invested, had thought to help someone else. Sometime later he notices that the slacker has misused his kindness. I have experienced that also. One would say to himself: ‘That will in no way happen to me again.’ Paul’s response to that is: Do not grow weary of doing good. Just continue with doing good, but then to those who really need it.’ It is very likely that one makes that mistake again, but still this word remains: continue to do good.

2 Thessalonians 3:14. In case someone still does not care about what Paul says, then ‘special note is to be taken of’ such a person. This measure implies that it must be openly announced in the church that such a person is refusing persistently to comply with the rules of the normal Christian life. Besides, the measure does not only apply in case a person does not want to work, but applies to all cases that consistently affects the Christian life and in that way the testimony of the church. The measure means that all social contacts with the person concerned should be broken.

‘To take special note of’ means to give a personal mark, which makes identification possible. It is like putting a stamp on someone. Such a person is no longer allowed to feel the blessed fellowship of his brothers and sisters. By isolating him he ought to feel the wrong of his behavior. He does not belong to the world and the believers do not associate with him. The purpose of this measure of discipline is that he “will be put to shame”, so that a change of the state of mind may take place.

2 Thessalonians 3:15. The normal brotherly association is not possible anymore and will strongly be cooled down. However, he is not to be regarded as an enemy (cf. Matthew 18:17). He is not a ‘wicked man’. The discipline that should be exerted on a wicked man goes much further. When there is mention of a wicked man, it is about someone of whom you should ask yourself whether he is indeed a brother. Such is not the case here, for he is to be admonished “as a brother”. In case of a wicked man there is nothing left to be admonished about. All attempts to win him, have failed. There is nothing left than to remove him (1 Corinthians 5:13b).

You may compare the difference between these disciplinary measures of the church with what can happen in a family with a child that is disobedient. The most serious disciplinary measure is that a child is refused to have access to the house. The parents surely have taken a lot of other measures before they proceed to do that.

If a child is disobedient, the parents will first talk with him. When the child appears to persist and continually causes disagreement or refuses to adjust himself, then he may be set apart, for example. That measure is only effective if the rest of the family members have the same attitude as the parents. The family will also pray continually, that the Lord may let the child feel the missing of the family contact and in that way may come to repentance.

A person who has to be taken special note of is still allowed to partake of the Lord’s Supper. He belongs to the church and is allowed to express that by the breaking of the bread. But for everything else he is isolated. And in case there is a contact, the believers will take that occasion to admonish him. It is important that we realize every time we exercise discipline, that we ourselves also often fail. Admonition should in no way be applied arrogantly.

2 Thessalonians 3:16. After the admonition Paul focuses his eyes on “the Lord of peace” (Romans 15:33; Philippians 4:9). That is urgent because the exertion of discipline may easily arouse feelings of discontent. It can be discontent about the disciplinary measure or discontent about the way it is being dealt with. Paul wishes them that they may experience the peace of the Lord, of Him personally. That makes his wish, which is actually a prayer, more than a feeling. It becomes an experience of fellowship with the Lord. If it would depend on us, how much discontent would there be? Therefore it is so important to look upon Him Who rules and Who can work peace. He is the great Prince of peace.

He can ensure that peace is maintained when sin asserts itself in the church. He will then make sure that it is being dealt with in the right way. That only happens if everyone is focused on Him for everything that happens in the church. But He is also the Lord of peace in every other area of life that lies outside the church. He is able to give peace “continually” and “in every circumstance”. ‘Continually’ means uninterrupted, always. ‘In every circumstance’ excludes that there may be panic in whatever way. His peace is uninterrupted with a view to time and indissoluble with a view to circumstances.

Whatever the situation in which you may find yourself, the Lord is able to give you peace. It is the calmness of the heart that trusts in God and in that way is lifted above the circumstances. The word for ‘peace’ is the wish that the whole man, which is the spirit, soul and body, will prosper. It is not a wish or prayer for liberation from the test, but for peace in the test.

He wishes them all the presence of the Lord. That also includes the brother who is living unruly. The moment that Paul is writing this, he himself has just experienced the presence of the Lord when he also faced difficulties (Acts 18:10). The Lord Himself is saying that to you too very personally: “And lo, I am with you always” (Matthew 28:20).

2 Thessalonians 3:17. Because the Thessalonians were upset about a letter that was allegedly written by Paul, he emphasizes that this letter really comes from him. They should in no way have any doubt about that. Most times Paul dictated his letters (Romans 16:22). In cases he himself wrote a letter, he mentions it (Galatians 6:11; Philemon 1:19), which indicates that this concerned an exception. Among the dictated letters he put his ‘signature’ by writing some concluding lines with his own hand. That excluded every doubt with the recipients (cf. 1 Corinthians 16:21; Colossians 4:18). They can derive from his handwriting that the letter is his.

2 Thessalonians 3:18. He concludes with wishing them all “the grace of our Lord Jesus Christ”. This is again a wish which he speaks out to “all”. This fare-well greeting is therefore also applied to the unruly persons. He doesn’t want to exclude anyone from the grace of God. All are in need of that grace. You are too. It is wonderful to pray that for one another.

Now read 2 Thessalonians 3:12-18 again.

Reflection: What shows the care of Paul for the faithful believers and what shows his care for the unruly ones?

Titus 1:9

An Undisciplined Life and Greetings

2 Thessalonians 3:11. The reason why Paul goes into this question of ‘working for a living’ in such detail, is because he has heard something. He again received from a reliable source that there were believers at Thessalonica, who were not willing to work. As you have already seen, such believers are not a promotion for the Christian faith. Those ones who are guilty of that, must realize that. But not working was not the only point. People who do not work, have a lot of time to do other things. He who is not occupied according to the will of the Lord, will surely be occupied in a wrong way.

Such believers are a plague for the church. They themselves do not do anything and if they do something, it is keeping others from their work. They meddle in matters that are none of their business. Meddlesomeness is a wrong thing against which the Scripture also in other places warns (1 Timothy 5:13; 1 Peter 4:15). If you get a visit from busybodies, you may not easily get rid of them. They rob you from your time and energy and they also expect you to invite them for dinner. When they have finally left then you have to work twice as hard to catch up the delay you have suffered.

2 Thessalonians 3:12. Then Paul addresses the unruly persons. He has a command and exhortation for them “in the Lord Jesus Christ”. By commanding and exhorting them in this way he does not put himself above them, but beside them. He acknowledged them as brethren ‘in the Lord Jesus Christ’. That is his starting point for his command and exhortation. In that way his order to them does not sound demanding, but loving and at the same time full of power.

He orders them to eat their own bread, which means to take care of their own livelihood, instead of eating someone else’s bread. That is the reverse of 2 Thessalonians 3:10. He adds to it that they should “work in quiet fashion”. A Christian is not restless, hectically seeking for more and more. The reputation of a workaholic (someone who is addicted to work) is therefore not a promotion. The life of a Christian radiates rest, while there is still a lot of activity. He has a disciplined life full of meaning which is in huge contrast to the aimlessness of unruly persons.

2 Thessalonians 3:13. Paul again addresses the whole church, but especially those who lead an orderly life. There is the danger to stop with doing good. One may have invested, had thought to help someone else. Sometime later he notices that the slacker has misused his kindness. I have experienced that also. One would say to himself: ‘That will in no way happen to me again.’ Paul’s response to that is: Do not grow weary of doing good. Just continue with doing good, but then to those who really need it.’ It is very likely that one makes that mistake again, but still this word remains: continue to do good.

2 Thessalonians 3:14. In case someone still does not care about what Paul says, then ‘special note is to be taken of’ such a person. This measure implies that it must be openly announced in the church that such a person is refusing persistently to comply with the rules of the normal Christian life. Besides, the measure does not only apply in case a person does not want to work, but applies to all cases that consistently affects the Christian life and in that way the testimony of the church. The measure means that all social contacts with the person concerned should be broken.

‘To take special note of’ means to give a personal mark, which makes identification possible. It is like putting a stamp on someone. Such a person is no longer allowed to feel the blessed fellowship of his brothers and sisters. By isolating him he ought to feel the wrong of his behavior. He does not belong to the world and the believers do not associate with him. The purpose of this measure of discipline is that he “will be put to shame”, so that a change of the state of mind may take place.

2 Thessalonians 3:15. The normal brotherly association is not possible anymore and will strongly be cooled down. However, he is not to be regarded as an enemy (cf. Matthew 18:17). He is not a ‘wicked man’. The discipline that should be exerted on a wicked man goes much further. When there is mention of a wicked man, it is about someone of whom you should ask yourself whether he is indeed a brother. Such is not the case here, for he is to be admonished “as a brother”. In case of a wicked man there is nothing left to be admonished about. All attempts to win him, have failed. There is nothing left than to remove him (1 Corinthians 5:13b).

You may compare the difference between these disciplinary measures of the church with what can happen in a family with a child that is disobedient. The most serious disciplinary measure is that a child is refused to have access to the house. The parents surely have taken a lot of other measures before they proceed to do that.

If a child is disobedient, the parents will first talk with him. When the child appears to persist and continually causes disagreement or refuses to adjust himself, then he may be set apart, for example. That measure is only effective if the rest of the family members have the same attitude as the parents. The family will also pray continually, that the Lord may let the child feel the missing of the family contact and in that way may come to repentance.

A person who has to be taken special note of is still allowed to partake of the Lord’s Supper. He belongs to the church and is allowed to express that by the breaking of the bread. But for everything else he is isolated. And in case there is a contact, the believers will take that occasion to admonish him. It is important that we realize every time we exercise discipline, that we ourselves also often fail. Admonition should in no way be applied arrogantly.

2 Thessalonians 3:16. After the admonition Paul focuses his eyes on “the Lord of peace” (Romans 15:33; Philippians 4:9). That is urgent because the exertion of discipline may easily arouse feelings of discontent. It can be discontent about the disciplinary measure or discontent about the way it is being dealt with. Paul wishes them that they may experience the peace of the Lord, of Him personally. That makes his wish, which is actually a prayer, more than a feeling. It becomes an experience of fellowship with the Lord. If it would depend on us, how much discontent would there be? Therefore it is so important to look upon Him Who rules and Who can work peace. He is the great Prince of peace.

He can ensure that peace is maintained when sin asserts itself in the church. He will then make sure that it is being dealt with in the right way. That only happens if everyone is focused on Him for everything that happens in the church. But He is also the Lord of peace in every other area of life that lies outside the church. He is able to give peace “continually” and “in every circumstance”. ‘Continually’ means uninterrupted, always. ‘In every circumstance’ excludes that there may be panic in whatever way. His peace is uninterrupted with a view to time and indissoluble with a view to circumstances.

Whatever the situation in which you may find yourself, the Lord is able to give you peace. It is the calmness of the heart that trusts in God and in that way is lifted above the circumstances. The word for ‘peace’ is the wish that the whole man, which is the spirit, soul and body, will prosper. It is not a wish or prayer for liberation from the test, but for peace in the test.

He wishes them all the presence of the Lord. That also includes the brother who is living unruly. The moment that Paul is writing this, he himself has just experienced the presence of the Lord when he also faced difficulties (Acts 18:10). The Lord Himself is saying that to you too very personally: “And lo, I am with you always” (Matthew 28:20).

2 Thessalonians 3:17. Because the Thessalonians were upset about a letter that was allegedly written by Paul, he emphasizes that this letter really comes from him. They should in no way have any doubt about that. Most times Paul dictated his letters (Romans 16:22). In cases he himself wrote a letter, he mentions it (Galatians 6:11; Philemon 1:19), which indicates that this concerned an exception. Among the dictated letters he put his ‘signature’ by writing some concluding lines with his own hand. That excluded every doubt with the recipients (cf. 1 Corinthians 16:21; Colossians 4:18). They can derive from his handwriting that the letter is his.

2 Thessalonians 3:18. He concludes with wishing them all “the grace of our Lord Jesus Christ”. This is again a wish which he speaks out to “all”. This fare-well greeting is therefore also applied to the unruly persons. He doesn’t want to exclude anyone from the grace of God. All are in need of that grace. You are too. It is wonderful to pray that for one another.

Now read 2 Thessalonians 3:12-18 again.

Reflection: What shows the care of Paul for the faithful believers and what shows his care for the unruly ones?

Titus 1:10

An Undisciplined Life and Greetings

2 Thessalonians 3:11. The reason why Paul goes into this question of ‘working for a living’ in such detail, is because he has heard something. He again received from a reliable source that there were believers at Thessalonica, who were not willing to work. As you have already seen, such believers are not a promotion for the Christian faith. Those ones who are guilty of that, must realize that. But not working was not the only point. People who do not work, have a lot of time to do other things. He who is not occupied according to the will of the Lord, will surely be occupied in a wrong way.

Such believers are a plague for the church. They themselves do not do anything and if they do something, it is keeping others from their work. They meddle in matters that are none of their business. Meddlesomeness is a wrong thing against which the Scripture also in other places warns (1 Timothy 5:13; 1 Peter 4:15). If you get a visit from busybodies, you may not easily get rid of them. They rob you from your time and energy and they also expect you to invite them for dinner. When they have finally left then you have to work twice as hard to catch up the delay you have suffered.

2 Thessalonians 3:12. Then Paul addresses the unruly persons. He has a command and exhortation for them “in the Lord Jesus Christ”. By commanding and exhorting them in this way he does not put himself above them, but beside them. He acknowledged them as brethren ‘in the Lord Jesus Christ’. That is his starting point for his command and exhortation. In that way his order to them does not sound demanding, but loving and at the same time full of power.

He orders them to eat their own bread, which means to take care of their own livelihood, instead of eating someone else’s bread. That is the reverse of 2 Thessalonians 3:10. He adds to it that they should “work in quiet fashion”. A Christian is not restless, hectically seeking for more and more. The reputation of a workaholic (someone who is addicted to work) is therefore not a promotion. The life of a Christian radiates rest, while there is still a lot of activity. He has a disciplined life full of meaning which is in huge contrast to the aimlessness of unruly persons.

2 Thessalonians 3:13. Paul again addresses the whole church, but especially those who lead an orderly life. There is the danger to stop with doing good. One may have invested, had thought to help someone else. Sometime later he notices that the slacker has misused his kindness. I have experienced that also. One would say to himself: ‘That will in no way happen to me again.’ Paul’s response to that is: Do not grow weary of doing good. Just continue with doing good, but then to those who really need it.’ It is very likely that one makes that mistake again, but still this word remains: continue to do good.

2 Thessalonians 3:14. In case someone still does not care about what Paul says, then ‘special note is to be taken of’ such a person. This measure implies that it must be openly announced in the church that such a person is refusing persistently to comply with the rules of the normal Christian life. Besides, the measure does not only apply in case a person does not want to work, but applies to all cases that consistently affects the Christian life and in that way the testimony of the church. The measure means that all social contacts with the person concerned should be broken.

‘To take special note of’ means to give a personal mark, which makes identification possible. It is like putting a stamp on someone. Such a person is no longer allowed to feel the blessed fellowship of his brothers and sisters. By isolating him he ought to feel the wrong of his behavior. He does not belong to the world and the believers do not associate with him. The purpose of this measure of discipline is that he “will be put to shame”, so that a change of the state of mind may take place.

2 Thessalonians 3:15. The normal brotherly association is not possible anymore and will strongly be cooled down. However, he is not to be regarded as an enemy (cf. Matthew 18:17). He is not a ‘wicked man’. The discipline that should be exerted on a wicked man goes much further. When there is mention of a wicked man, it is about someone of whom you should ask yourself whether he is indeed a brother. Such is not the case here, for he is to be admonished “as a brother”. In case of a wicked man there is nothing left to be admonished about. All attempts to win him, have failed. There is nothing left than to remove him (1 Corinthians 5:13b).

You may compare the difference between these disciplinary measures of the church with what can happen in a family with a child that is disobedient. The most serious disciplinary measure is that a child is refused to have access to the house. The parents surely have taken a lot of other measures before they proceed to do that.

If a child is disobedient, the parents will first talk with him. When the child appears to persist and continually causes disagreement or refuses to adjust himself, then he may be set apart, for example. That measure is only effective if the rest of the family members have the same attitude as the parents. The family will also pray continually, that the Lord may let the child feel the missing of the family contact and in that way may come to repentance.

A person who has to be taken special note of is still allowed to partake of the Lord’s Supper. He belongs to the church and is allowed to express that by the breaking of the bread. But for everything else he is isolated. And in case there is a contact, the believers will take that occasion to admonish him. It is important that we realize every time we exercise discipline, that we ourselves also often fail. Admonition should in no way be applied arrogantly.

2 Thessalonians 3:16. After the admonition Paul focuses his eyes on “the Lord of peace” (Romans 15:33; Philippians 4:9). That is urgent because the exertion of discipline may easily arouse feelings of discontent. It can be discontent about the disciplinary measure or discontent about the way it is being dealt with. Paul wishes them that they may experience the peace of the Lord, of Him personally. That makes his wish, which is actually a prayer, more than a feeling. It becomes an experience of fellowship with the Lord. If it would depend on us, how much discontent would there be? Therefore it is so important to look upon Him Who rules and Who can work peace. He is the great Prince of peace.

He can ensure that peace is maintained when sin asserts itself in the church. He will then make sure that it is being dealt with in the right way. That only happens if everyone is focused on Him for everything that happens in the church. But He is also the Lord of peace in every other area of life that lies outside the church. He is able to give peace “continually” and “in every circumstance”. ‘Continually’ means uninterrupted, always. ‘In every circumstance’ excludes that there may be panic in whatever way. His peace is uninterrupted with a view to time and indissoluble with a view to circumstances.

Whatever the situation in which you may find yourself, the Lord is able to give you peace. It is the calmness of the heart that trusts in God and in that way is lifted above the circumstances. The word for ‘peace’ is the wish that the whole man, which is the spirit, soul and body, will prosper. It is not a wish or prayer for liberation from the test, but for peace in the test.

He wishes them all the presence of the Lord. That also includes the brother who is living unruly. The moment that Paul is writing this, he himself has just experienced the presence of the Lord when he also faced difficulties (Acts 18:10). The Lord Himself is saying that to you too very personally: “And lo, I am with you always” (Matthew 28:20).

2 Thessalonians 3:17. Because the Thessalonians were upset about a letter that was allegedly written by Paul, he emphasizes that this letter really comes from him. They should in no way have any doubt about that. Most times Paul dictated his letters (Romans 16:22). In cases he himself wrote a letter, he mentions it (Galatians 6:11; Philemon 1:19), which indicates that this concerned an exception. Among the dictated letters he put his ‘signature’ by writing some concluding lines with his own hand. That excluded every doubt with the recipients (cf. 1 Corinthians 16:21; Colossians 4:18). They can derive from his handwriting that the letter is his.

2 Thessalonians 3:18. He concludes with wishing them all “the grace of our Lord Jesus Christ”. This is again a wish which he speaks out to “all”. This fare-well greeting is therefore also applied to the unruly persons. He doesn’t want to exclude anyone from the grace of God. All are in need of that grace. You are too. It is wonderful to pray that for one another.

Now read 2 Thessalonians 3:12-18 again.

Reflection: What shows the care of Paul for the faithful believers and what shows his care for the unruly ones?

Titus 1:13

Introduction

Up till now we have dealt with letters that were addressed to churches. The first letter to Timothy is addressed to one single person. That means that you, even more than in other letters, will find directions for your personal life of faith. You will, with few exceptions, be able to identify yourself with Timothy,. At least, that’s the purpose. If you notice that you deviate in certain things from what God’s Word says, you can correct them. In this letter you have a model that helps you to live to God’s honor.

We will first look at the person to whom Paul addresses this letter. (I advise you also to read also Acts 16:1-3; Philippians 2:19-23; 2 Timothy 1:5). By examining the ‘personalia’ of Timothy – his name means ‘the fear of God’ or ‘honored by God’ – we get a picture of this young believer.

Relatives: Father: Greek (Acts 16:1) Mother: a believing Jewish woman with a “sincere faith” (Acts 16:1; 2 Timothy 1:5) Grandmother: had a sincere faith (2 Timothy 1:5)

Brought up in the faith: Grandmother – mother – Timothy (2 Timothy 1:5). He knows the Holy Scriptures from his earliest childhood (2 Timothy 1:5). Compare: Jochebed – Moses (Exodus 2:1-10) and Hannah – Samuel (1 Samuel 1:21-28).

Conversion: Timothy became a ‘child’ of Paul in a spiritual sense possibly during Paul’s first visit to Lystra (Acts 14:6-20) on his first mission journey. On his second mission journey Paul comes there again and takes Timothy, who is then a follower of the Lord Jesus, with him (Acts 16:1-3).

Aspects of his call: 1. He has a good testimony (Acts 16:2) 2. Paul wants him to go with him (Acts 16:3) 3. There were prophecies made concerning him (1 Timothy 1:18) 4. Paul has laid hands on him (2 Timothy 1:6) 5. The eldership laid hands on him (1 Timothy 4:14)

Personal identity: 1. He is young (1 Timothy 4:12) 2. He is shy, timid (1 Corinthians 16:10; 2 Timothy 1:6-8) 3. He has a good mind (Philippians 2:20)

Now you have some idea of who he is. You can identify a little more with the addressee.

Paul clearly indicates his motivation to write this letter: “I am writing these things to you, hoping to come to you before long; but in case I am delayed, [I write] so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth” (1 Timothy 3:14-15). I quote these verses in full, because here you find the key to understand this letter. Paul writes the letter so that Timothy can give the right teaching on the conduct of the believers in God’s house.

Of course this house of God is not a stone building. The house of God consists of all believers who live at this moment on earth. You have already received teaching on the building of God’s house, for example in the letter to the Ephesians (Ephesians 2:19-22) and in the first letter to the Corinthians (1 Corinthians 3:9-17). That teaching certainly contains important aspects already for the way you’re supposed to behave yourself, but this first letter to Timothy is specifically focused on it.

There is another important topic you should know. Timothy is addressed as “man of God” (1 Timothy 6:11). I will comment later on this beautiful expression when we are there. Here it is already a good thing to remark that it is a title of honor that is not used for every believer just like that. The Holy Spirit uses this title only for a believer who shows Who God is in a time that the mass of professing Christianity is unfaithful to Him. In a time of general deviation it is important that the individual is faithful. Timothy was such an individual. You also can be such an individual.

Paul is demonstrating to Timothy which line of conduct he has to teach the believers. To Timothy, as a relatively young believer, that is not an easy job to do. Therefore this letter to his young fellow servant also has an encouraging character. Therefore the contents of the letter is also applicable to us, because the line of conduct Timothy has to teach, must always be followed by believers. To obey those rules of conduct is not an easy task even today. The resistance to obey is growing. But if you are willing to listen you will particularly be encouraged by this letter.

In this context it is important to notice the distinction between what is addressed to Timothy personally and what is addressed to believers in general. As it is said, the first letter to Timothy is addressed to one person, just like the second letter to him and also the one to Titus. (These letters are also called the ‘pastoral letters’.) You cannot identify yourself with them in everything that is said to them, for they are persons who are sent by the apostle to act in his name or to take care of the churches during his absence. If we carefully pay further attention to the letter, the distinction will become clear.

The letter contains teaching for those who belong to the church. The church is presented here in the order according to God’s thoughts and not to what people have made of it. This order is important concerning the conduct of the church members in the world, where they represent God as Savior (1 Timothy 1:1). Your conduct in God’s house is being observed by people of the world around you. The man of the world increasingly abandons God as Creator. Consider the evolution theory for example. When God is being put aside as Creator it is of great importance that you represent God as Savior. This letter hands you the instructions for it.

When you take these instructions at heart, your life will be a reference to “God, our Savior”. Then this letter will achieve its goal in your life. In your walk in the world, in your relation to the people around you it will become visible that you represent a God of love “Who desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:3-4).

I would like to close this introduction by pointing to the word “godliness”. This word characterizes this letter; it runs like a common thread through it (1 Timothy 2:2; 1 Timothy 3:16; 1 Timothy 4:7-8; 1 Timothy 6:3; 5-6; 11). You haven’t come across this word yet in the letters of Paul. Here he uses it for the first time. Godliness means pious and indicates an attitude that is focused on God and therefore pleasing to God. When the spiritual life is generally decreasing, this Godliness will be of greater need and appreciated to God.

Read again Acts 16:1-3; Philippians 2:19-23; 2 Timothy 1:5

Reflection: In what way would you be more like Timothy?

Blessing and Exhortation

1 Timothy 1:1. Paul is the sender. He points at his apostleship. “Apostle” means one who is sent. He is sent by “Christ Jesus”. The name of his Sender makes clear Who the Lord Jesus is as He is now in heaven, “Christ”, and as He once was in humiliation on earth, “Jesus”. The Lord Jesus is made ‘Christ’ by God, after He had been despised as ‘Jesus’ by men, and accomplished the work on the cross (Acts 2:36). What surely will happen someday, is that every being in the universe will bow his knee to Jesus and confess that He is Lord (Philippians 2:10-11).

Paul has already bowed his knees. He subjected himself to the Lord Jesus. Paul’s apostleship is not something he himself has chosen. He didn’t apply for it. He is an apostle because he received a “commandment”, an order for it from authoritative Persons. It is not possible to evade it. He neither desires to do that (cf. 1 Corinthians 9:17b). He performs his task with the use of all his strength (cf. 1 Corinthians 9:19-21).

His Commanders are two Divine Persons. The names of these Persons are most telling. They indicate that God’s people are in decay. God called Himself “Savior” in Isaiah 45 (Isaiah 45:15) when the end of Israel is near. A Savior or Redeemer is needed when the end of the existence of a nation or a man has come into view. How great is God that He right then is also willing to present Himself like that (Luke 1:47; 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4; Jude 1:25).

Paul also draws Timothy’s attention to “Christ Jesus, [who is] our hope”. When all hope seems to be gone for God’s people in general that everything will turn out well, you may know that for you personally the situation is really not hopeless. If the Person of Christ Jesus is your only hope in this time of decay, you will surely be able to walk a path in a special way that is to the glory of God and the Lord Jesus in the midst of decay.

Summarizing you could say that if everything has failed, the faithful believers will not put their trust in churches, elders or whosoever, but will be occupied with God their Savior and with Christ Jesus their Hope. Such faithful believers you come across for example in the book of Malachi (Malachi 3:16) and in Luke 1 and 2 (Luke 1:5-6; 26-28; Luke 2:8-12; 25; 36-38). There you find a situation that God’s people do not think of God anymore, but only of themselves. There are just a few who take account of God and expect their redemption from Him and who put their hope on Him.

1 Timothy 1:2. The letter is addressed to Timothy. I already said some things about him in the introduction. Paul calls him his “true child in [the] faith”. Timothy is his spiritual child. He has conceived him through the gospel (cf. 1 Corinthians 4:15; Galatians 4:19). But also in his life as a believer Timothy is his child. Timothy has seen and learnt so much of ‘father’ Paul (2 Timothy 3:10) that Paul sees a lot of himself in Timothy. He has the same mind (Philippians 2:20) and his ministry is fully in line with the ministry of Paul (1 Corinthians 4:17; Philippians 2:19-22).

Then the blessing follows. In the salutation of all the letters to the churches it is always ‘grace and peace’, but here the blessing is “grace, mercy [and] peace”. “Mercy” is added to the common blessing. That’s characteristic for a letter to a person. You also see that in the second letter to Timothy, in the letter to Titus and in the second letter of John, which are all addressed to a person.

‘Grace’ makes clear that you are totally dependent on God to live to His glory. There is nothing present in you that could be pleasing to God. It is important to be aware of that, for only then you are in the right attitude to make use of the grace that God wants to give you abundantly.

You can expect ‘mercy’ from God in view of the miserable situation you are in. He wants to help you when you are in need and to get up when you have stumbled.

‘Peace’ is the inner rest you have if you trust in God (Isaiah 26:3-4).

For receiving these three blessings Paul draws Timothy’s attention to the source of them. They come “from God the Father and Christ Jesus our Lord”. In 1 Timothy 1:1 God is presented as Savior. Now you hear about God the Father. This is to encourage you while you have to fight against so many things around you. You can always go to your Father to tell Him about your difficulties, worries, struggles and desires.

In 1 Timothy 1:1 you read about Christ Jesus as your Hope. Now you hear that He is ‘Lord’. He has authority over your life. If you want to live up to that you go to Him for grace, mercy and peace.

1 Timothy 1:3. Timothy receives from Paul the order to remain on at Ephesus, while he himself travels further to Macedonia. The way Paul is saying this to Timothy makes clear that he has to insist softly to keep him there. The order was not quite that simple after all for a timid young man like Timothy. The reason for this order is that the enemy is trying to introduce several forms of evil in the church of Ephesus. And let me warn you that the enemy knows how to use cunning speakers, people who are not easily brought to order. Against those speakers Timothy must take action.

You might think: ‘Ephesus was such a great church where nothing was wrong, wasn’t it? They knew the teachings, didn’t they? Had not Paul taught the highest truths of Christendom there?’ Nevertheless, you see here that having the knowledge of the highest truths is no guarantee to be kept from strange, false doctrines. If you don’t remain in the grace of God, you will go astray. Only by being aware that only by the grace of God you know what you know you will be preserved from that.

Therefore Timothy has to stop the strange doctrines that “certain men” are teaching in Ephesus. He was not to ask those ‘certain men’ kindly to stop their unedifying occupations. There should absolutely be no tolerance toward another doctrine that is contrary “to sound teaching” (1 Timothy 1:10). People who are guilty of such things are to be ordered “not to teach strange doctrines”.

1 Timothy 1:4. You can see the effects of those ‘strange doctrines’ in several ways. The ways these effects appear are described in 1 Timothy 1:4-11. In all cases it is about doctrines that are contrary the teachings of the Scripture (cf. Galatians 1:7; Acts 20:30). There is mention of “myths”, “endless genealogies” and “the law”. The teachings that are related to these topics subsequently have their origins in human fantasy, human curiosity and human religiosity. They all are opposite the truth that has only one purpose: to present Christ to us.

In 1 Timothy 1:4 Paul first deals with the myths and genealogies. ‘Myths’ come forth from the corrupted spirit of man. They are products from human fantasy (2 Peter 1:16). They are ideas from the world of pagans, although they may contain nice theories from Greek philosophy schools. There should absolutely be no room for that in the church. The command sounds simply: ‘Do not pay attention heed to it.’

The ‘endless genealogies’ is another product of the corrupt spirit of man. Regarding this the command is also: not to pay attention to it. It are teachings of Jews about the descendants of different powers and idols. They serve to make man great and to exclude God. The man who pays attention to it, arrogates himself to be able to explain that all blessing we have received is the result of a process. In the evolutionary theory you have something like that.

By the way, you should not confuse this kind of genealogies with the genealogies you find in the Word of God, for example in 1Chronicles 1-9 and in Matthew 1 (Matthew 1:1-17). Those are inspired by God’s Spirit and serve God’s purpose.

You are to judge a doctrine by its result, the fruits it produces. If disputes are the result the doctrine is corrupt (Titus 3:9). The religious arena is full of doubters and it echoes with empty drivel. Sound teachings do not cause disputes, but sound spiritual growth. Disputes leave the soul in darkness and doubt. They do not give security to the seeking soul.

Disputes stand against “the administration of God”. This means: tasks and responsibilities given by God that must be fulfilled (Luke 16:2-13; 1 Corinthians 4:1-2; 1 Peter 4:10; 1 Corinthians 9:17; Ephesians 3:2; 9; Colossians 1:25). Each child of God, so you too, has a task and is responsible to carry that out. And that should happen “by faith”, which means in complete trust in Him.

Now read 1 Timothy 1:1-4 again.

Reflection: Do you know your commandment?

Titus 1:14

Introduction

Up till now we have dealt with letters that were addressed to churches. The first letter to Timothy is addressed to one single person. That means that you, even more than in other letters, will find directions for your personal life of faith. You will, with few exceptions, be able to identify yourself with Timothy,. At least, that’s the purpose. If you notice that you deviate in certain things from what God’s Word says, you can correct them. In this letter you have a model that helps you to live to God’s honor.

We will first look at the person to whom Paul addresses this letter. (I advise you also to read also Acts 16:1-3; Philippians 2:19-23; 2 Timothy 1:5). By examining the ‘personalia’ of Timothy – his name means ‘the fear of God’ or ‘honored by God’ – we get a picture of this young believer.

Relatives: Father: Greek (Acts 16:1) Mother: a believing Jewish woman with a “sincere faith” (Acts 16:1; 2 Timothy 1:5) Grandmother: had a sincere faith (2 Timothy 1:5)

Brought up in the faith: Grandmother – mother – Timothy (2 Timothy 1:5). He knows the Holy Scriptures from his earliest childhood (2 Timothy 1:5). Compare: Jochebed – Moses (Exodus 2:1-10) and Hannah – Samuel (1 Samuel 1:21-28).

Conversion: Timothy became a ‘child’ of Paul in a spiritual sense possibly during Paul’s first visit to Lystra (Acts 14:6-20) on his first mission journey. On his second mission journey Paul comes there again and takes Timothy, who is then a follower of the Lord Jesus, with him (Acts 16:1-3).

Aspects of his call: 1. He has a good testimony (Acts 16:2) 2. Paul wants him to go with him (Acts 16:3) 3. There were prophecies made concerning him (1 Timothy 1:18) 4. Paul has laid hands on him (2 Timothy 1:6) 5. The eldership laid hands on him (1 Timothy 4:14)

Personal identity: 1. He is young (1 Timothy 4:12) 2. He is shy, timid (1 Corinthians 16:10; 2 Timothy 1:6-8) 3. He has a good mind (Philippians 2:20)

Now you have some idea of who he is. You can identify a little more with the addressee.

Paul clearly indicates his motivation to write this letter: “I am writing these things to you, hoping to come to you before long; but in case I am delayed, [I write] so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth” (1 Timothy 3:14-15). I quote these verses in full, because here you find the key to understand this letter. Paul writes the letter so that Timothy can give the right teaching on the conduct of the believers in God’s house.

Of course this house of God is not a stone building. The house of God consists of all believers who live at this moment on earth. You have already received teaching on the building of God’s house, for example in the letter to the Ephesians (Ephesians 2:19-22) and in the first letter to the Corinthians (1 Corinthians 3:9-17). That teaching certainly contains important aspects already for the way you’re supposed to behave yourself, but this first letter to Timothy is specifically focused on it.

There is another important topic you should know. Timothy is addressed as “man of God” (1 Timothy 6:11). I will comment later on this beautiful expression when we are there. Here it is already a good thing to remark that it is a title of honor that is not used for every believer just like that. The Holy Spirit uses this title only for a believer who shows Who God is in a time that the mass of professing Christianity is unfaithful to Him. In a time of general deviation it is important that the individual is faithful. Timothy was such an individual. You also can be such an individual.

Paul is demonstrating to Timothy which line of conduct he has to teach the believers. To Timothy, as a relatively young believer, that is not an easy job to do. Therefore this letter to his young fellow servant also has an encouraging character. Therefore the contents of the letter is also applicable to us, because the line of conduct Timothy has to teach, must always be followed by believers. To obey those rules of conduct is not an easy task even today. The resistance to obey is growing. But if you are willing to listen you will particularly be encouraged by this letter.

In this context it is important to notice the distinction between what is addressed to Timothy personally and what is addressed to believers in general. As it is said, the first letter to Timothy is addressed to one person, just like the second letter to him and also the one to Titus. (These letters are also called the ‘pastoral letters’.) You cannot identify yourself with them in everything that is said to them, for they are persons who are sent by the apostle to act in his name or to take care of the churches during his absence. If we carefully pay further attention to the letter, the distinction will become clear.

The letter contains teaching for those who belong to the church. The church is presented here in the order according to God’s thoughts and not to what people have made of it. This order is important concerning the conduct of the church members in the world, where they represent God as Savior (1 Timothy 1:1). Your conduct in God’s house is being observed by people of the world around you. The man of the world increasingly abandons God as Creator. Consider the evolution theory for example. When God is being put aside as Creator it is of great importance that you represent God as Savior. This letter hands you the instructions for it.

When you take these instructions at heart, your life will be a reference to “God, our Savior”. Then this letter will achieve its goal in your life. In your walk in the world, in your relation to the people around you it will become visible that you represent a God of love “Who desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:3-4).

I would like to close this introduction by pointing to the word “godliness”. This word characterizes this letter; it runs like a common thread through it (1 Timothy 2:2; 1 Timothy 3:16; 1 Timothy 4:7-8; 1 Timothy 6:3; 5-6; 11). You haven’t come across this word yet in the letters of Paul. Here he uses it for the first time. Godliness means pious and indicates an attitude that is focused on God and therefore pleasing to God. When the spiritual life is generally decreasing, this Godliness will be of greater need and appreciated to God.

Read again Acts 16:1-3; Philippians 2:19-23; 2 Timothy 1:5

Reflection: In what way would you be more like Timothy?

Blessing and Exhortation

1 Timothy 1:1. Paul is the sender. He points at his apostleship. “Apostle” means one who is sent. He is sent by “Christ Jesus”. The name of his Sender makes clear Who the Lord Jesus is as He is now in heaven, “Christ”, and as He once was in humiliation on earth, “Jesus”. The Lord Jesus is made ‘Christ’ by God, after He had been despised as ‘Jesus’ by men, and accomplished the work on the cross (Acts 2:36). What surely will happen someday, is that every being in the universe will bow his knee to Jesus and confess that He is Lord (Philippians 2:10-11).

Paul has already bowed his knees. He subjected himself to the Lord Jesus. Paul’s apostleship is not something he himself has chosen. He didn’t apply for it. He is an apostle because he received a “commandment”, an order for it from authoritative Persons. It is not possible to evade it. He neither desires to do that (cf. 1 Corinthians 9:17b). He performs his task with the use of all his strength (cf. 1 Corinthians 9:19-21).

His Commanders are two Divine Persons. The names of these Persons are most telling. They indicate that God’s people are in decay. God called Himself “Savior” in Isaiah 45 (Isaiah 45:15) when the end of Israel is near. A Savior or Redeemer is needed when the end of the existence of a nation or a man has come into view. How great is God that He right then is also willing to present Himself like that (Luke 1:47; 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4; Jude 1:25).

Paul also draws Timothy’s attention to “Christ Jesus, [who is] our hope”. When all hope seems to be gone for God’s people in general that everything will turn out well, you may know that for you personally the situation is really not hopeless. If the Person of Christ Jesus is your only hope in this time of decay, you will surely be able to walk a path in a special way that is to the glory of God and the Lord Jesus in the midst of decay.

Summarizing you could say that if everything has failed, the faithful believers will not put their trust in churches, elders or whosoever, but will be occupied with God their Savior and with Christ Jesus their Hope. Such faithful believers you come across for example in the book of Malachi (Malachi 3:16) and in Luke 1 and 2 (Luke 1:5-6; 26-28; Luke 2:8-12; 25; 36-38). There you find a situation that God’s people do not think of God anymore, but only of themselves. There are just a few who take account of God and expect their redemption from Him and who put their hope on Him.

1 Timothy 1:2. The letter is addressed to Timothy. I already said some things about him in the introduction. Paul calls him his “true child in [the] faith”. Timothy is his spiritual child. He has conceived him through the gospel (cf. 1 Corinthians 4:15; Galatians 4:19). But also in his life as a believer Timothy is his child. Timothy has seen and learnt so much of ‘father’ Paul (2 Timothy 3:10) that Paul sees a lot of himself in Timothy. He has the same mind (Philippians 2:20) and his ministry is fully in line with the ministry of Paul (1 Corinthians 4:17; Philippians 2:19-22).

Then the blessing follows. In the salutation of all the letters to the churches it is always ‘grace and peace’, but here the blessing is “grace, mercy [and] peace”. “Mercy” is added to the common blessing. That’s characteristic for a letter to a person. You also see that in the second letter to Timothy, in the letter to Titus and in the second letter of John, which are all addressed to a person.

‘Grace’ makes clear that you are totally dependent on God to live to His glory. There is nothing present in you that could be pleasing to God. It is important to be aware of that, for only then you are in the right attitude to make use of the grace that God wants to give you abundantly.

You can expect ‘mercy’ from God in view of the miserable situation you are in. He wants to help you when you are in need and to get up when you have stumbled.

‘Peace’ is the inner rest you have if you trust in God (Isaiah 26:3-4).

For receiving these three blessings Paul draws Timothy’s attention to the source of them. They come “from God the Father and Christ Jesus our Lord”. In 1 Timothy 1:1 God is presented as Savior. Now you hear about God the Father. This is to encourage you while you have to fight against so many things around you. You can always go to your Father to tell Him about your difficulties, worries, struggles and desires.

In 1 Timothy 1:1 you read about Christ Jesus as your Hope. Now you hear that He is ‘Lord’. He has authority over your life. If you want to live up to that you go to Him for grace, mercy and peace.

1 Timothy 1:3. Timothy receives from Paul the order to remain on at Ephesus, while he himself travels further to Macedonia. The way Paul is saying this to Timothy makes clear that he has to insist softly to keep him there. The order was not quite that simple after all for a timid young man like Timothy. The reason for this order is that the enemy is trying to introduce several forms of evil in the church of Ephesus. And let me warn you that the enemy knows how to use cunning speakers, people who are not easily brought to order. Against those speakers Timothy must take action.

You might think: ‘Ephesus was such a great church where nothing was wrong, wasn’t it? They knew the teachings, didn’t they? Had not Paul taught the highest truths of Christendom there?’ Nevertheless, you see here that having the knowledge of the highest truths is no guarantee to be kept from strange, false doctrines. If you don’t remain in the grace of God, you will go astray. Only by being aware that only by the grace of God you know what you know you will be preserved from that.

Therefore Timothy has to stop the strange doctrines that “certain men” are teaching in Ephesus. He was not to ask those ‘certain men’ kindly to stop their unedifying occupations. There should absolutely be no tolerance toward another doctrine that is contrary “to sound teaching” (1 Timothy 1:10). People who are guilty of such things are to be ordered “not to teach strange doctrines”.

1 Timothy 1:4. You can see the effects of those ‘strange doctrines’ in several ways. The ways these effects appear are described in 1 Timothy 1:4-11. In all cases it is about doctrines that are contrary the teachings of the Scripture (cf. Galatians 1:7; Acts 20:30). There is mention of “myths”, “endless genealogies” and “the law”. The teachings that are related to these topics subsequently have their origins in human fantasy, human curiosity and human religiosity. They all are opposite the truth that has only one purpose: to present Christ to us.

In 1 Timothy 1:4 Paul first deals with the myths and genealogies. ‘Myths’ come forth from the corrupted spirit of man. They are products from human fantasy (2 Peter 1:16). They are ideas from the world of pagans, although they may contain nice theories from Greek philosophy schools. There should absolutely be no room for that in the church. The command sounds simply: ‘Do not pay attention heed to it.’

The ‘endless genealogies’ is another product of the corrupt spirit of man. Regarding this the command is also: not to pay attention to it. It are teachings of Jews about the descendants of different powers and idols. They serve to make man great and to exclude God. The man who pays attention to it, arrogates himself to be able to explain that all blessing we have received is the result of a process. In the evolutionary theory you have something like that.

By the way, you should not confuse this kind of genealogies with the genealogies you find in the Word of God, for example in 1Chronicles 1-9 and in Matthew 1 (Matthew 1:1-17). Those are inspired by God’s Spirit and serve God’s purpose.

You are to judge a doctrine by its result, the fruits it produces. If disputes are the result the doctrine is corrupt (Titus 3:9). The religious arena is full of doubters and it echoes with empty drivel. Sound teachings do not cause disputes, but sound spiritual growth. Disputes leave the soul in darkness and doubt. They do not give security to the seeking soul.

Disputes stand against “the administration of God”. This means: tasks and responsibilities given by God that must be fulfilled (Luke 16:2-13; 1 Corinthians 4:1-2; 1 Peter 4:10; 1 Corinthians 9:17; Ephesians 3:2; 9; Colossians 1:25). Each child of God, so you too, has a task and is responsible to carry that out. And that should happen “by faith”, which means in complete trust in Him.

Now read 1 Timothy 1:1-4 again.

Reflection: Do you know your commandment?

Titus 1:15

Introduction

Up till now we have dealt with letters that were addressed to churches. The first letter to Timothy is addressed to one single person. That means that you, even more than in other letters, will find directions for your personal life of faith. You will, with few exceptions, be able to identify yourself with Timothy,. At least, that’s the purpose. If you notice that you deviate in certain things from what God’s Word says, you can correct them. In this letter you have a model that helps you to live to God’s honor.

We will first look at the person to whom Paul addresses this letter. (I advise you also to read also Acts 16:1-3; Philippians 2:19-23; 2 Timothy 1:5). By examining the ‘personalia’ of Timothy – his name means ‘the fear of God’ or ‘honored by God’ – we get a picture of this young believer.

Relatives: Father: Greek (Acts 16:1) Mother: a believing Jewish woman with a “sincere faith” (Acts 16:1; 2 Timothy 1:5) Grandmother: had a sincere faith (2 Timothy 1:5)

Brought up in the faith: Grandmother – mother – Timothy (2 Timothy 1:5). He knows the Holy Scriptures from his earliest childhood (2 Timothy 1:5). Compare: Jochebed – Moses (Exodus 2:1-10) and Hannah – Samuel (1 Samuel 1:21-28).

Conversion: Timothy became a ‘child’ of Paul in a spiritual sense possibly during Paul’s first visit to Lystra (Acts 14:6-20) on his first mission journey. On his second mission journey Paul comes there again and takes Timothy, who is then a follower of the Lord Jesus, with him (Acts 16:1-3).

Aspects of his call: 1. He has a good testimony (Acts 16:2) 2. Paul wants him to go with him (Acts 16:3) 3. There were prophecies made concerning him (1 Timothy 1:18) 4. Paul has laid hands on him (2 Timothy 1:6) 5. The eldership laid hands on him (1 Timothy 4:14)

Personal identity: 1. He is young (1 Timothy 4:12) 2. He is shy, timid (1 Corinthians 16:10; 2 Timothy 1:6-8) 3. He has a good mind (Philippians 2:20)

Now you have some idea of who he is. You can identify a little more with the addressee.

Paul clearly indicates his motivation to write this letter: “I am writing these things to you, hoping to come to you before long; but in case I am delayed, [I write] so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth” (1 Timothy 3:14-15). I quote these verses in full, because here you find the key to understand this letter. Paul writes the letter so that Timothy can give the right teaching on the conduct of the believers in God’s house.

Of course this house of God is not a stone building. The house of God consists of all believers who live at this moment on earth. You have already received teaching on the building of God’s house, for example in the letter to the Ephesians (Ephesians 2:19-22) and in the first letter to the Corinthians (1 Corinthians 3:9-17). That teaching certainly contains important aspects already for the way you’re supposed to behave yourself, but this first letter to Timothy is specifically focused on it.

There is another important topic you should know. Timothy is addressed as “man of God” (1 Timothy 6:11). I will comment later on this beautiful expression when we are there. Here it is already a good thing to remark that it is a title of honor that is not used for every believer just like that. The Holy Spirit uses this title only for a believer who shows Who God is in a time that the mass of professing Christianity is unfaithful to Him. In a time of general deviation it is important that the individual is faithful. Timothy was such an individual. You also can be such an individual.

Paul is demonstrating to Timothy which line of conduct he has to teach the believers. To Timothy, as a relatively young believer, that is not an easy job to do. Therefore this letter to his young fellow servant also has an encouraging character. Therefore the contents of the letter is also applicable to us, because the line of conduct Timothy has to teach, must always be followed by believers. To obey those rules of conduct is not an easy task even today. The resistance to obey is growing. But if you are willing to listen you will particularly be encouraged by this letter.

In this context it is important to notice the distinction between what is addressed to Timothy personally and what is addressed to believers in general. As it is said, the first letter to Timothy is addressed to one person, just like the second letter to him and also the one to Titus. (These letters are also called the ‘pastoral letters’.) You cannot identify yourself with them in everything that is said to them, for they are persons who are sent by the apostle to act in his name or to take care of the churches during his absence. If we carefully pay further attention to the letter, the distinction will become clear.

The letter contains teaching for those who belong to the church. The church is presented here in the order according to God’s thoughts and not to what people have made of it. This order is important concerning the conduct of the church members in the world, where they represent God as Savior (1 Timothy 1:1). Your conduct in God’s house is being observed by people of the world around you. The man of the world increasingly abandons God as Creator. Consider the evolution theory for example. When God is being put aside as Creator it is of great importance that you represent God as Savior. This letter hands you the instructions for it.

When you take these instructions at heart, your life will be a reference to “God, our Savior”. Then this letter will achieve its goal in your life. In your walk in the world, in your relation to the people around you it will become visible that you represent a God of love “Who desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:3-4).

I would like to close this introduction by pointing to the word “godliness”. This word characterizes this letter; it runs like a common thread through it (1 Timothy 2:2; 1 Timothy 3:16; 1 Timothy 4:7-8; 1 Timothy 6:3; 5-6; 11). You haven’t come across this word yet in the letters of Paul. Here he uses it for the first time. Godliness means pious and indicates an attitude that is focused on God and therefore pleasing to God. When the spiritual life is generally decreasing, this Godliness will be of greater need and appreciated to God.

Read again Acts 16:1-3; Philippians 2:19-23; 2 Timothy 1:5

Reflection: In what way would you be more like Timothy?

Blessing and Exhortation

1 Timothy 1:1. Paul is the sender. He points at his apostleship. “Apostle” means one who is sent. He is sent by “Christ Jesus”. The name of his Sender makes clear Who the Lord Jesus is as He is now in heaven, “Christ”, and as He once was in humiliation on earth, “Jesus”. The Lord Jesus is made ‘Christ’ by God, after He had been despised as ‘Jesus’ by men, and accomplished the work on the cross (Acts 2:36). What surely will happen someday, is that every being in the universe will bow his knee to Jesus and confess that He is Lord (Philippians 2:10-11).

Paul has already bowed his knees. He subjected himself to the Lord Jesus. Paul’s apostleship is not something he himself has chosen. He didn’t apply for it. He is an apostle because he received a “commandment”, an order for it from authoritative Persons. It is not possible to evade it. He neither desires to do that (cf. 1 Corinthians 9:17b). He performs his task with the use of all his strength (cf. 1 Corinthians 9:19-21).

His Commanders are two Divine Persons. The names of these Persons are most telling. They indicate that God’s people are in decay. God called Himself “Savior” in Isaiah 45 (Isaiah 45:15) when the end of Israel is near. A Savior or Redeemer is needed when the end of the existence of a nation or a man has come into view. How great is God that He right then is also willing to present Himself like that (Luke 1:47; 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4; Jude 1:25).

Paul also draws Timothy’s attention to “Christ Jesus, [who is] our hope”. When all hope seems to be gone for God’s people in general that everything will turn out well, you may know that for you personally the situation is really not hopeless. If the Person of Christ Jesus is your only hope in this time of decay, you will surely be able to walk a path in a special way that is to the glory of God and the Lord Jesus in the midst of decay.

Summarizing you could say that if everything has failed, the faithful believers will not put their trust in churches, elders or whosoever, but will be occupied with God their Savior and with Christ Jesus their Hope. Such faithful believers you come across for example in the book of Malachi (Malachi 3:16) and in Luke 1 and 2 (Luke 1:5-6; 26-28; Luke 2:8-12; 25; 36-38). There you find a situation that God’s people do not think of God anymore, but only of themselves. There are just a few who take account of God and expect their redemption from Him and who put their hope on Him.

1 Timothy 1:2. The letter is addressed to Timothy. I already said some things about him in the introduction. Paul calls him his “true child in [the] faith”. Timothy is his spiritual child. He has conceived him through the gospel (cf. 1 Corinthians 4:15; Galatians 4:19). But also in his life as a believer Timothy is his child. Timothy has seen and learnt so much of ‘father’ Paul (2 Timothy 3:10) that Paul sees a lot of himself in Timothy. He has the same mind (Philippians 2:20) and his ministry is fully in line with the ministry of Paul (1 Corinthians 4:17; Philippians 2:19-22).

Then the blessing follows. In the salutation of all the letters to the churches it is always ‘grace and peace’, but here the blessing is “grace, mercy [and] peace”. “Mercy” is added to the common blessing. That’s characteristic for a letter to a person. You also see that in the second letter to Timothy, in the letter to Titus and in the second letter of John, which are all addressed to a person.

‘Grace’ makes clear that you are totally dependent on God to live to His glory. There is nothing present in you that could be pleasing to God. It is important to be aware of that, for only then you are in the right attitude to make use of the grace that God wants to give you abundantly.

You can expect ‘mercy’ from God in view of the miserable situation you are in. He wants to help you when you are in need and to get up when you have stumbled.

‘Peace’ is the inner rest you have if you trust in God (Isaiah 26:3-4).

For receiving these three blessings Paul draws Timothy’s attention to the source of them. They come “from God the Father and Christ Jesus our Lord”. In 1 Timothy 1:1 God is presented as Savior. Now you hear about God the Father. This is to encourage you while you have to fight against so many things around you. You can always go to your Father to tell Him about your difficulties, worries, struggles and desires.

In 1 Timothy 1:1 you read about Christ Jesus as your Hope. Now you hear that He is ‘Lord’. He has authority over your life. If you want to live up to that you go to Him for grace, mercy and peace.

1 Timothy 1:3. Timothy receives from Paul the order to remain on at Ephesus, while he himself travels further to Macedonia. The way Paul is saying this to Timothy makes clear that he has to insist softly to keep him there. The order was not quite that simple after all for a timid young man like Timothy. The reason for this order is that the enemy is trying to introduce several forms of evil in the church of Ephesus. And let me warn you that the enemy knows how to use cunning speakers, people who are not easily brought to order. Against those speakers Timothy must take action.

You might think: ‘Ephesus was such a great church where nothing was wrong, wasn’t it? They knew the teachings, didn’t they? Had not Paul taught the highest truths of Christendom there?’ Nevertheless, you see here that having the knowledge of the highest truths is no guarantee to be kept from strange, false doctrines. If you don’t remain in the grace of God, you will go astray. Only by being aware that only by the grace of God you know what you know you will be preserved from that.

Therefore Timothy has to stop the strange doctrines that “certain men” are teaching in Ephesus. He was not to ask those ‘certain men’ kindly to stop their unedifying occupations. There should absolutely be no tolerance toward another doctrine that is contrary “to sound teaching” (1 Timothy 1:10). People who are guilty of such things are to be ordered “not to teach strange doctrines”.

1 Timothy 1:4. You can see the effects of those ‘strange doctrines’ in several ways. The ways these effects appear are described in 1 Timothy 1:4-11. In all cases it is about doctrines that are contrary the teachings of the Scripture (cf. Galatians 1:7; Acts 20:30). There is mention of “myths”, “endless genealogies” and “the law”. The teachings that are related to these topics subsequently have their origins in human fantasy, human curiosity and human religiosity. They all are opposite the truth that has only one purpose: to present Christ to us.

In 1 Timothy 1:4 Paul first deals with the myths and genealogies. ‘Myths’ come forth from the corrupted spirit of man. They are products from human fantasy (2 Peter 1:16). They are ideas from the world of pagans, although they may contain nice theories from Greek philosophy schools. There should absolutely be no room for that in the church. The command sounds simply: ‘Do not pay attention heed to it.’

The ‘endless genealogies’ is another product of the corrupt spirit of man. Regarding this the command is also: not to pay attention to it. It are teachings of Jews about the descendants of different powers and idols. They serve to make man great and to exclude God. The man who pays attention to it, arrogates himself to be able to explain that all blessing we have received is the result of a process. In the evolutionary theory you have something like that.

By the way, you should not confuse this kind of genealogies with the genealogies you find in the Word of God, for example in 1Chronicles 1-9 and in Matthew 1 (Matthew 1:1-17). Those are inspired by God’s Spirit and serve God’s purpose.

You are to judge a doctrine by its result, the fruits it produces. If disputes are the result the doctrine is corrupt (Titus 3:9). The religious arena is full of doubters and it echoes with empty drivel. Sound teachings do not cause disputes, but sound spiritual growth. Disputes leave the soul in darkness and doubt. They do not give security to the seeking soul.

Disputes stand against “the administration of God”. This means: tasks and responsibilities given by God that must be fulfilled (Luke 16:2-13; 1 Corinthians 4:1-2; 1 Peter 4:10; 1 Corinthians 9:17; Ephesians 3:2; 9; Colossians 1:25). Each child of God, so you too, has a task and is responsible to carry that out. And that should happen “by faith”, which means in complete trust in Him.

Now read 1 Timothy 1:1-4 again.

Reflection: Do you know your commandment?

Titus 1:16

Introduction

Up till now we have dealt with letters that were addressed to churches. The first letter to Timothy is addressed to one single person. That means that you, even more than in other letters, will find directions for your personal life of faith. You will, with few exceptions, be able to identify yourself with Timothy,. At least, that’s the purpose. If you notice that you deviate in certain things from what God’s Word says, you can correct them. In this letter you have a model that helps you to live to God’s honor.

We will first look at the person to whom Paul addresses this letter. (I advise you also to read also Acts 16:1-3; Philippians 2:19-23; 2 Timothy 1:5). By examining the ‘personalia’ of Timothy – his name means ‘the fear of God’ or ‘honored by God’ – we get a picture of this young believer.

Relatives: Father: Greek (Acts 16:1) Mother: a believing Jewish woman with a “sincere faith” (Acts 16:1; 2 Timothy 1:5) Grandmother: had a sincere faith (2 Timothy 1:5)

Brought up in the faith: Grandmother – mother – Timothy (2 Timothy 1:5). He knows the Holy Scriptures from his earliest childhood (2 Timothy 1:5). Compare: Jochebed – Moses (Exodus 2:1-10) and Hannah – Samuel (1 Samuel 1:21-28).

Conversion: Timothy became a ‘child’ of Paul in a spiritual sense possibly during Paul’s first visit to Lystra (Acts 14:6-20) on his first mission journey. On his second mission journey Paul comes there again and takes Timothy, who is then a follower of the Lord Jesus, with him (Acts 16:1-3).

Aspects of his call: 1. He has a good testimony (Acts 16:2) 2. Paul wants him to go with him (Acts 16:3) 3. There were prophecies made concerning him (1 Timothy 1:18) 4. Paul has laid hands on him (2 Timothy 1:6) 5. The eldership laid hands on him (1 Timothy 4:14)

Personal identity: 1. He is young (1 Timothy 4:12) 2. He is shy, timid (1 Corinthians 16:10; 2 Timothy 1:6-8) 3. He has a good mind (Philippians 2:20)

Now you have some idea of who he is. You can identify a little more with the addressee.

Paul clearly indicates his motivation to write this letter: “I am writing these things to you, hoping to come to you before long; but in case I am delayed, [I write] so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth” (1 Timothy 3:14-15). I quote these verses in full, because here you find the key to understand this letter. Paul writes the letter so that Timothy can give the right teaching on the conduct of the believers in God’s house.

Of course this house of God is not a stone building. The house of God consists of all believers who live at this moment on earth. You have already received teaching on the building of God’s house, for example in the letter to the Ephesians (Ephesians 2:19-22) and in the first letter to the Corinthians (1 Corinthians 3:9-17). That teaching certainly contains important aspects already for the way you’re supposed to behave yourself, but this first letter to Timothy is specifically focused on it.

There is another important topic you should know. Timothy is addressed as “man of God” (1 Timothy 6:11). I will comment later on this beautiful expression when we are there. Here it is already a good thing to remark that it is a title of honor that is not used for every believer just like that. The Holy Spirit uses this title only for a believer who shows Who God is in a time that the mass of professing Christianity is unfaithful to Him. In a time of general deviation it is important that the individual is faithful. Timothy was such an individual. You also can be such an individual.

Paul is demonstrating to Timothy which line of conduct he has to teach the believers. To Timothy, as a relatively young believer, that is not an easy job to do. Therefore this letter to his young fellow servant also has an encouraging character. Therefore the contents of the letter is also applicable to us, because the line of conduct Timothy has to teach, must always be followed by believers. To obey those rules of conduct is not an easy task even today. The resistance to obey is growing. But if you are willing to listen you will particularly be encouraged by this letter.

In this context it is important to notice the distinction between what is addressed to Timothy personally and what is addressed to believers in general. As it is said, the first letter to Timothy is addressed to one person, just like the second letter to him and also the one to Titus. (These letters are also called the ‘pastoral letters’.) You cannot identify yourself with them in everything that is said to them, for they are persons who are sent by the apostle to act in his name or to take care of the churches during his absence. If we carefully pay further attention to the letter, the distinction will become clear.

The letter contains teaching for those who belong to the church. The church is presented here in the order according to God’s thoughts and not to what people have made of it. This order is important concerning the conduct of the church members in the world, where they represent God as Savior (1 Timothy 1:1). Your conduct in God’s house is being observed by people of the world around you. The man of the world increasingly abandons God as Creator. Consider the evolution theory for example. When God is being put aside as Creator it is of great importance that you represent God as Savior. This letter hands you the instructions for it.

When you take these instructions at heart, your life will be a reference to “God, our Savior”. Then this letter will achieve its goal in your life. In your walk in the world, in your relation to the people around you it will become visible that you represent a God of love “Who desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:3-4).

I would like to close this introduction by pointing to the word “godliness”. This word characterizes this letter; it runs like a common thread through it (1 Timothy 2:2; 1 Timothy 3:16; 1 Timothy 4:7-8; 1 Timothy 6:3; 5-6; 11). You haven’t come across this word yet in the letters of Paul. Here he uses it for the first time. Godliness means pious and indicates an attitude that is focused on God and therefore pleasing to God. When the spiritual life is generally decreasing, this Godliness will be of greater need and appreciated to God.

Read again Acts 16:1-3; Philippians 2:19-23; 2 Timothy 1:5

Reflection: In what way would you be more like Timothy?

Blessing and Exhortation

1 Timothy 1:1. Paul is the sender. He points at his apostleship. “Apostle” means one who is sent. He is sent by “Christ Jesus”. The name of his Sender makes clear Who the Lord Jesus is as He is now in heaven, “Christ”, and as He once was in humiliation on earth, “Jesus”. The Lord Jesus is made ‘Christ’ by God, after He had been despised as ‘Jesus’ by men, and accomplished the work on the cross (Acts 2:36). What surely will happen someday, is that every being in the universe will bow his knee to Jesus and confess that He is Lord (Philippians 2:10-11).

Paul has already bowed his knees. He subjected himself to the Lord Jesus. Paul’s apostleship is not something he himself has chosen. He didn’t apply for it. He is an apostle because he received a “commandment”, an order for it from authoritative Persons. It is not possible to evade it. He neither desires to do that (cf. 1 Corinthians 9:17b). He performs his task with the use of all his strength (cf. 1 Corinthians 9:19-21).

His Commanders are two Divine Persons. The names of these Persons are most telling. They indicate that God’s people are in decay. God called Himself “Savior” in Isaiah 45 (Isaiah 45:15) when the end of Israel is near. A Savior or Redeemer is needed when the end of the existence of a nation or a man has come into view. How great is God that He right then is also willing to present Himself like that (Luke 1:47; 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4; Jude 1:25).

Paul also draws Timothy’s attention to “Christ Jesus, [who is] our hope”. When all hope seems to be gone for God’s people in general that everything will turn out well, you may know that for you personally the situation is really not hopeless. If the Person of Christ Jesus is your only hope in this time of decay, you will surely be able to walk a path in a special way that is to the glory of God and the Lord Jesus in the midst of decay.

Summarizing you could say that if everything has failed, the faithful believers will not put their trust in churches, elders or whosoever, but will be occupied with God their Savior and with Christ Jesus their Hope. Such faithful believers you come across for example in the book of Malachi (Malachi 3:16) and in Luke 1 and 2 (Luke 1:5-6; 26-28; Luke 2:8-12; 25; 36-38). There you find a situation that God’s people do not think of God anymore, but only of themselves. There are just a few who take account of God and expect their redemption from Him and who put their hope on Him.

1 Timothy 1:2. The letter is addressed to Timothy. I already said some things about him in the introduction. Paul calls him his “true child in [the] faith”. Timothy is his spiritual child. He has conceived him through the gospel (cf. 1 Corinthians 4:15; Galatians 4:19). But also in his life as a believer Timothy is his child. Timothy has seen and learnt so much of ‘father’ Paul (2 Timothy 3:10) that Paul sees a lot of himself in Timothy. He has the same mind (Philippians 2:20) and his ministry is fully in line with the ministry of Paul (1 Corinthians 4:17; Philippians 2:19-22).

Then the blessing follows. In the salutation of all the letters to the churches it is always ‘grace and peace’, but here the blessing is “grace, mercy [and] peace”. “Mercy” is added to the common blessing. That’s characteristic for a letter to a person. You also see that in the second letter to Timothy, in the letter to Titus and in the second letter of John, which are all addressed to a person.

‘Grace’ makes clear that you are totally dependent on God to live to His glory. There is nothing present in you that could be pleasing to God. It is important to be aware of that, for only then you are in the right attitude to make use of the grace that God wants to give you abundantly.

You can expect ‘mercy’ from God in view of the miserable situation you are in. He wants to help you when you are in need and to get up when you have stumbled.

‘Peace’ is the inner rest you have if you trust in God (Isaiah 26:3-4).

For receiving these three blessings Paul draws Timothy’s attention to the source of them. They come “from God the Father and Christ Jesus our Lord”. In 1 Timothy 1:1 God is presented as Savior. Now you hear about God the Father. This is to encourage you while you have to fight against so many things around you. You can always go to your Father to tell Him about your difficulties, worries, struggles and desires.

In 1 Timothy 1:1 you read about Christ Jesus as your Hope. Now you hear that He is ‘Lord’. He has authority over your life. If you want to live up to that you go to Him for grace, mercy and peace.

1 Timothy 1:3. Timothy receives from Paul the order to remain on at Ephesus, while he himself travels further to Macedonia. The way Paul is saying this to Timothy makes clear that he has to insist softly to keep him there. The order was not quite that simple after all for a timid young man like Timothy. The reason for this order is that the enemy is trying to introduce several forms of evil in the church of Ephesus. And let me warn you that the enemy knows how to use cunning speakers, people who are not easily brought to order. Against those speakers Timothy must take action.

You might think: ‘Ephesus was such a great church where nothing was wrong, wasn’t it? They knew the teachings, didn’t they? Had not Paul taught the highest truths of Christendom there?’ Nevertheless, you see here that having the knowledge of the highest truths is no guarantee to be kept from strange, false doctrines. If you don’t remain in the grace of God, you will go astray. Only by being aware that only by the grace of God you know what you know you will be preserved from that.

Therefore Timothy has to stop the strange doctrines that “certain men” are teaching in Ephesus. He was not to ask those ‘certain men’ kindly to stop their unedifying occupations. There should absolutely be no tolerance toward another doctrine that is contrary “to sound teaching” (1 Timothy 1:10). People who are guilty of such things are to be ordered “not to teach strange doctrines”.

1 Timothy 1:4. You can see the effects of those ‘strange doctrines’ in several ways. The ways these effects appear are described in 1 Timothy 1:4-11. In all cases it is about doctrines that are contrary the teachings of the Scripture (cf. Galatians 1:7; Acts 20:30). There is mention of “myths”, “endless genealogies” and “the law”. The teachings that are related to these topics subsequently have their origins in human fantasy, human curiosity and human religiosity. They all are opposite the truth that has only one purpose: to present Christ to us.

In 1 Timothy 1:4 Paul first deals with the myths and genealogies. ‘Myths’ come forth from the corrupted spirit of man. They are products from human fantasy (2 Peter 1:16). They are ideas from the world of pagans, although they may contain nice theories from Greek philosophy schools. There should absolutely be no room for that in the church. The command sounds simply: ‘Do not pay attention heed to it.’

The ‘endless genealogies’ is another product of the corrupt spirit of man. Regarding this the command is also: not to pay attention to it. It are teachings of Jews about the descendants of different powers and idols. They serve to make man great and to exclude God. The man who pays attention to it, arrogates himself to be able to explain that all blessing we have received is the result of a process. In the evolutionary theory you have something like that.

By the way, you should not confuse this kind of genealogies with the genealogies you find in the Word of God, for example in 1Chronicles 1-9 and in Matthew 1 (Matthew 1:1-17). Those are inspired by God’s Spirit and serve God’s purpose.

You are to judge a doctrine by its result, the fruits it produces. If disputes are the result the doctrine is corrupt (Titus 3:9). The religious arena is full of doubters and it echoes with empty drivel. Sound teachings do not cause disputes, but sound spiritual growth. Disputes leave the soul in darkness and doubt. They do not give security to the seeking soul.

Disputes stand against “the administration of God”. This means: tasks and responsibilities given by God that must be fulfilled (Luke 16:2-13; 1 Corinthians 4:1-2; 1 Peter 4:10; 1 Corinthians 9:17; Ephesians 3:2; 9; Colossians 1:25). Each child of God, so you too, has a task and is responsible to carry that out. And that should happen “by faith”, which means in complete trust in Him.

Now read 1 Timothy 1:1-4 again.

Reflection: Do you know your commandment?