The Brews

Christian B & B. Couple Convicted

2011-01-19T07:05:00.001-08:00

It is said that our Queen takes her role seriously because she believes she is the Lord’s anointed. This claim is not simply based on Rom 13 which says that God has appointed all authorities in the world, but on a misguided medieval idea held by many European monarchies which saw them in the role of King David in the Old Testament.
This could lead to a doctrine of the divine right of kings, as with the Bourbons in France or the Stewarts in Britain, but need not necessarily do so.
The Queen is and recognizes herself to be, a constitutional monarch. This means that her powers are strictly limited by parliament. However her Coronation Oath was taken on a Bible which she believes to be the Word of God. If this is so then how can she approve legislation which goes against that Word?
For the first time in many years Christians have been prosecuted for their beliefs and practices and found guilty. I refer to the case of the B and B owners who refused to let a room to two homosexual men. They prosecuted the Christian couple and won their case. However they only won it because, as the judge said, the law has changed to reflect changing attitudes in society.
That is so, but does God’s attitude change? No it does not. It is as clear in the New Testament as in the Old. Homosexuality is a sin. Not all sin is necessarily a legal offence, and rightly so. We do not live in a Theocracy. But when the law upholds sinful actions then there is something wrong.
This was true in the Roman Empìre of the First Century and yet the apostles did not call for Christian legislation. That is a fair point. But Britain has had a 1,500 year Christian heritage and 500 years of Reformation heritage. This is reflected in the Coronation Oath, taken on the Bible, to uphold the Reformed Faith.
One may argue that the Reformed Faith is wrong, or even that the Bible is not the Word of God. But these were not the suppositions of anyone when the present Queen took that Oath. She has knowingly approved laws which blatantly contradict the Bible on which she swore that Oath. If she is God’s anointed, then how will she answer to him for the moral state of the country she was elected by him to govern?
And before antimonarchists smirk at her dilemma, remember that we are a representative democracy. That means that each one of us is responsible before God for the legislation approved by our Parliament on our behalf. Legislation no longer sets the moral standard, it lamely reflects it. If Christians are being persecuted for their faith and practice it is because the man and woman in the street feel this is correct. Each one will answer to God for this.

Book Review: I AND II TIMOTHY AND TITUS Gordon D. Fee,

2011-01-18T12:22:00.000-08:00

I AND II TIMOTHY AND TITUS
in New International Biblical Commentary,
Gordon D. Fee,
Hendrickson Publishers, Peabody, Massachusetts
Paternoster Press, Carlisle 1988,
332 pp. $10.17; £11.95
ISBN 0-85364-667-8

The New International Biblical Commentary is based on the text of the NIV and is written from the perspective of what is ‘Evangelical’ in modern scholarship, although not all the authors in the series would conform to the meaning of that word as historically understood in English usage.

One who does so is Gordon Fee of Regent College, an internationally recognized New Testament scholar who has written several books including other, more technical commentaries. Here Fee’s volume on the Pastoral Epistles conforms to the aim of the series:

[T]o provide for the benefit of every Bible reader reliable guides to the books of the Bible.-representing the best of contemporary scholarship presented in a form that does not require formal theological education to understand. (p. vii)

In this he succeeds admirably. This edition is revised to conform to the text of the NIV, the original (1984) being written with the GNB as the main text. However the format conforms to that of the rest of the series.

The abbreviations pages show the usual journals and commentaries to be sighted with a slight preponderance of Evangelical publications, as is to be expected of both the author and the series. However this is by no means the whole story and standard liberal, Catholic and even Jewish sources are also listed.

An Introduction deals with the recipients, the historical situation of Paul, and the occasion and purpose of each letter as well as the theology and authorship of each. This latter is already assumed to be Pauline as the previous section on the historical situation of Paul implies. Nevertheless Fee does examine the main arguments against his position and answers them fairly.

The section on theology deals with the Gospel, Ethics, Eschatology and Church Order. Here he recognizes the problems of modern scholarship with what is seen as the non-Pauline content of this theology, which at first sight appears to deal with ‘the more developed concerns of a latter time’ (p. 14). Bearing in mind the occasional and non- systematic writings of Paul, Fee does not see this as a major problem, as he goes on to show in the various sections outlined above.

The epistles are then taken in turn, with each being divided into sections corresponding to paragraphs in the text. If one takes each section as a paragraph then one also has a good guide as to the length of each unit for preaching these books or studying them in small groups or privately. Biblical text where cited is in bold type and technical details are left to endnotes on each section. Greek is also transliterated, which is a great help to the majority of readers who do not have the biblical languages at their fingertips.

Fee interacts with other scholars of the period when his commentary was written and does not ignore the scholarly issues, but comes down firmly in favour of Pauline authorship for each of the epistles. This he does on the basis of their style, which is more Pauline than not, their historical settings, and the purpose for which they were written. He also takes seriously the issue of false teachers which Paul addresses in I Timothy, seeing 1:3 as the key to understanding that epistle. This avoids taking the book as a ‘church manual’, as so many have seen it and puts the emphasis correctly on confronting the false teachers in Ephesus.

On specific passages Fee is not afraid to indicate his personal views, though he does so in an irenic way. Regarding women teaching (I Tim 2) he holds that what was at stake was the fact that in Ephesus the women were being influenced by the false teachers and so should be limited to learning ‘in a quiet demeanor’. In other churches, such as Corinth they did teach.

Whilst Fee holds to a high view of inspiration, he rightly sees II Tim 3:16 as alluding to the normal Jewish belief of the day and not defining the doctrine of Scripture, but rather emphasizing its function in the teaching task of Timothy and the church in general. This is not to say that this text does not have a legitimate application to the debate on scriptural inspiration, but merely to indicate that the primary concern of Paul is its use, a high view of inspiration being assumed in both Jewish and Christian circles in the first century.

Here again we see a concern to deal with the issues which Paul was addressing and not to tackle later doctrinal developments and controversies for which the text has been used. This conforms to his stated purpose in the preface: ‘… there has been every attempt to remove dogmatic or partisan applications. Hence the reader for the most part has been left on her or his own to “make the applications”’ (p. xiii).

The note on the chiastic nature of much of Titus (1:10-3:11), coming as it does on page 210 in the section dealing with 3:9-11 might have been better placed at 1:10 where it could have helped in the understanding of the whole argument as it was taking place and not at 3:9-11 (the end of the chiasmus) where it only serves to make one want to re-read the previous sections to see exactly how this is worked out.

On a slightly facetious note, one wonders what was going on in Fee’s mind when he wrote the second paragraph of his note on Titus 1:1a (p. 170) where he assures us ‘The word order “Jesus Christ” occurs in the PE only here and at 2Tim. 2:8, except for four occasions where it occurs in conjunction with another title (1 Tim 6:3, 14; Titus 2:13[?]; 3:6).’ In other words it occurs six times in all.

A general introduction takes 31 pages and then 132 are given to I Timothy, which is divided into 19 sections, 52 to Titus, which has eight sections, and 87 to II Timothy, which has 15 sections. These proportions seem about right to cover the material in each of the epistles. A nine page bibliography seems fairly up to date at the time of publication, sections being devoted to commentaries, authorship, background and theology, exegetical studies, and ‘Other Useful Books’. These are followed by a ten page subject index and an eight page Scripture index.

These are all very useful, and the bibliography shows a wide range of reading both in terms of history and variety of theological perspective. One has the clear impression that one is in the hands of a scholar who has done considerable research.

Nevertheless, Fee does not forget that he is writing for those who do not necessarily have any theological training and in dealing with the text he is in no way pretentious nor does he flaunt his scholarship.

The current price of the book is probably about a third of the price of the usual academic commentaries. It is not highly academic, but nor is it either devotionally simplistic or dogmatic in a rigid and closed sense. It is a substantial work in its field and yet fully accessible to the non-specialist. It is to be highly recommended as having fulfilled the task it set out to achieve.

Footnotes

1 Prices taken from Amazon.com and Amazon.co.uk 18/01/10
2 See his Additional Note referencing Warfield on p.282

Introduction to Hebrews

2011-01-18T12:15:00.000-08:00

Theme

The basic plea of this letter is that the believer ‘go on to maturity’ (6:1) and that he not go aside nor return to his former state. On the one hand, throughout the whole letter solemn warnings are included to indicate the dangers of neglect, unbelief, immaturity and apostasy. One should not depart from the truth and the privileges of the Gospel. On the other hand, the superiority of Christ is emphasized to a point unequalled in the rest of the New Testament. He is above men, angels and the rituals of the Old Testament. He is God’s last and greatest revelation (1:1,2) and the Mediator of a new and better covenant (8:6).
The initial phrase of the ‘letter’ summarizes the totality of biblical revelation. God, who has spoken through the prophets, has now spoken in his Son and this last word has been the culmination of revelation, because it came in someone who is described as Inheritor, Creator, Divine, Sustainer and Redeemer (1:2,3). Now he lives ‘at the right hand of the majesty on high’ as our High Priest (4:14). Thus he is superior to the angels, because he created them (1:4; 2:8). He is superior to Moses because he is the owner over the servant (3:1-4). He is superior to Aaron and his successors because he is the High Priest who obscures inferior priests (4:14; 7:28). The new covenant, of which he is mediator, is superior to the old (8:1-3) and his sacrifice is superior to the ceremonial offerings of bulls and goats (9:1-10:18).
The second major section (10:19-13:25) refers to faith as a superior form of life. Chapters 11 and 12 are the most important in this section. The former shows in what form the faith of the saints of the Old Testament was submitted to trial, the latter shows why the priest is submitted to a testing of faith, just like our faith. The heroes of the faith demonstrated what it meant to walk with God, to live and die depending on his promises. Christ is the major example of all, ‘the Author and Finisher of the faith’ (12:2). We must consider him (12:3) and learn that God, when he permits trials to correct us, guides and cares for us as his children in order to bring us to maturity and ultimately to perfection.
Along with the two principal ideas of the ‘letter’ we find the warning sections.

Outline

I The Superiority of Christ 1:1-10:18
A The Last Revelation 1:1-4
B Superior to the Angels 1:5-2:8
C Greater than Moses 3:1-4:13
D Greater than the Priests 4:14-7:28
E He is Mediator of the New Covenant 8:1-10:18
II The Superiority of Faith 10:19-12:29
A Access to God by means of Christ 10:19-39
B The Faith of the Ancients 11:1-40
C The Son and the Sons 12:1-17
D Mount Sinai and Mount Zion 12:18-29
III Conclusion 13:1-25

The ‘letter ‘ to the Hebrews differs in form from the other letters in the New Testament. In fact the question has been asked if it really is a letter or not. It begins like a tract, later it changes into a sermon and finally it ends like a letter.
One cannot doubt that it is a tract of the highest literary category. The great reality which it expounds is that of the possibility of coming to God in a free way and without work on our part. It is also a sermon, in which there are exhortations to do certain things and to apply its teachings. There are censures, encouragements and admonitions. Nevertheless, it is a letter, although it does not contain an initial greeting, but it does end in the current form of letters of the time. The final greetings and personal messages add a note of more reality to this book.

Autor

Who was this writer, who had found in Christ such blessings and who felt such a great concern for some of his brothers in the faith? There is still no firm answer to this question today. For centuries the common consensus it was attributed to Paul, though this consensus was slow in coming in the West and almost all now deny it. Despite much speculation the reality is that it is anonymous.
The author never mentions himself nor reveals his identity. On the other hand Paul always began his letters by mentioning his name and authenticated them at the end. For the most part Paul cites the Old Testament from the Hebrew text, whilst this author uses the LXX. But the strongest argument against Pauline authorship is that the author includes himself amongst those to whom the Gospel came from the mouths of men who heard the Lord and to whom the Gospel had been authenticated by miracles (2:3,4). However, Paul always strongly defends the fact that he had not received the Gospel from any man, but by revelation (Gal 1:12).
There are various conjectures and traditions about other possible authors such as Barnabas, who belonged to the pauline circle and knew Timothy (13:23). He was a capable man of high moral standards. As a levite one could think that he contemplated the work of Christ in terms of the mosaic ritual. He came from Cyprus, where pure Greek was spoken and he knew the church in Jerusalem and other circles of Hebrew Christians.
Another candidate is Apollos, who was well qualified for such a task. He was a Christian Jew from Alexandria, a man of culture and great knowledge of Scripture (Acts 18:24). He also taught diligently the things concerning the Lord, and it is possible that such a man could have written this work.
Other suggested authors are Silas, Luke, Peter, Clement, Philip and Acquila and Priscilla. But we are on safer ground if we follow the conclusion of Origen ‘but who wrote the epistle God only knows certainly’ (Carson, Moo and Morris, 1992, pp.394-397; Guthrie, 1970, pp. 685-698; Bruce, 1971, pp. xxxv-xlii; Hagner, 1995, pp.8-11).
But such uncertainty does not take away from the greatness of the work. It is an incomparable presentation of the glories of Christ, the Redeemer, the High Priest, the Immutable (1:3; 2:17; 4:14-16; 7:25; 10:13; 13:8). The superiority of Christ and of the life of faith is the double theme of the book.

Style

Its style is Hellenic with a complex structure. The brusqueness, digressions and disorder of Paul are absent. There are differences of theological emphases between Paul and Hebrews. Paul emphasizes the resurrection of Christ, whilst Hebrews emphasizes his exaltation; Paul emphasizes redemption, Hebrews sanctification; there is more emphasis on the new covenant in Hebrews than in Paul. The conflict between the flesh and the spirit and the doctrine of union with Christ are absent in Hebrews. Paul see the Law as our schoolmaster to bring us to Christ (Gel 3), but generally it is something antagonistic to us in Paul. Hebrews sees the Law more positively as anticipating Christ and teaching Christian standards.
The High Priesthood of Christ is dominant in Hebrews, but rare in Paul (cf. I Tim 2:5; Rom 8).

Readers

The readers of this work are also hard to identify. The title ‘To the Hebrews’ could indicate Jews or Jewish Christians. But where were they located?
The most common and obvious conjecture is that they were in Jerusalem. In this city there was a large Jewish Christian community in the middle of the first century of the Common Era (Acts 21:20). Nevertheless there are problems with this theory: the Jerusalem church was known for its poverty whilst the readers of this work were known for their charity to others (6:10; 10:34). It is also doubtful that anyone would censure the Jerusalem church for its failure and inability to understand and teach the Gospel (5:12).
Yigael Yadin has suggested that it was written to the Essene community at Qumran in order to persuade them to convert to faith in Jesus as the Messiah.- this on the basis of the common interest in Melchizedek (Bruce, 1971, p. xxvii).
Other possible addressees include the Christians of Asia Minor, Antioch, Alexandria or Rome (Carson, Moo and Morris, 1992, pp. 400-401; Guthrie, 1970, pp. 698-703; Bruce, 1971, pp. xxiii-xxxv; Hagner, 1995, pp. 1-7). The uncertain location of the readers nevertheless is of less importance than their former experiences and the present condition, which are the occasion of this work.

References

Bruce, F.F. 1971 The Epistle to the Hebrews in New London Commentary on the New Testament, Marshall, Morgan & Scott, London
Carson, D.A., Moo D.J., Morris L., 1992, An Introduction to the New Testament, Apollos, Leicester.
Guthrie, D., 1970, New Testament Introduction, The Tyndale Press, London.
Hagner, D.A., 1990 Hebrews in New International Biblical Commentary, Hendrickson Publishers, Peabody, Massachusetts

Hebrews: Exegetical Essay

2011-01-17T10:41:00.000-08:00

Hebrews 4:14-5:10
The book of Hebrews, whoever its author or readers might have been, was addressed to people who, having professed faith in Jesus as the Christ, were tempted to return to Judaism. Therefore the author sets out to show that Christ is superior to everyone and everything in the O.T. He is greater than angels (1:5-2:9), than Moses and the Law (3:1-6), than Joshua (4:1-10) and the aaronic priesthood (4:14-7:28), and that the New Covenant which he has initiated is greater than the first one initiated by Moses (8:1-10:18).
In all this Christ is not something new, but rather is the fulfillment of all the Scriptures of the O.T. which pointed to his coming, person and work in all that they said. So Christianity is not a new religion, rather it is the continuation of the faith of the patriarchs (11:1-39), without which they would not be perfected without us (11:40).
Interspersed throughout this argument are passages warning of the consequences of abandoning the new faith for the old (2:1-4; 3:7-19; 5:11-14; 6:4-8; 10:26-31;12:14-29). These often break up the argument of the epistle so that it is necessary to remember where it left off.
This is so in the case of one of the central themes of the book, that of priesthood. Hebrews is the only book in the N.T. which explicitly calls Christ a priest, though obviously there are many references to the nature of his death as a sacrifice. The central theme of the Christology of Hebrews is that Christ is high priest. The priesthood of the O.T. was only a shadow of the reality and could not solve the problem of sin. By his death Christ solved this problem. So, to apostatize from Christ means death, because there is no other solution.

There is an allusion to this idea already in 1:3, but it becomes clear in 2:17-3:1 which speak of him as ‘merciful and faithful’ and ‘able to help those who are being tempted’. The theme is then set aside, this time not due to a warning passage, but rather to a comparison with Moses (3:1-6), which leads to the second warning passage (3:7-19) and in turn to a consideration of the Israelites in the wilderness (4:1-10) as a further warning. The theme of priesthood is then resumed (4:14-5:10), only to be interrupted again because the readers are not mature enough to understand it (5:11-6:3). There then follows another warning passage (6:4-8) and it is only in 6:20 that the author returns to the theme in order to finally show that Christ has a higher order of priesthood than that of Aaron, the Order of Melchizedek.
However it is the passage from 4:14 to 5:10 which we wish to examine as this shows the writers understanding of priesthood generally (5:1-4), which he shared with the Jews of the period of the Second Temple. Having established this he then goes on to argue that Jesus is a high priest in his own right, although not descended from Aaron.
TEXTUAL PROBLEMS
Whilst there are various problems of translation in this passage the only textual problem is in 5:6 where P46 has ‘ἐπεύξ, “precentor,” a leader of prayer and praise, for ἱερεύς, “priest”’ (Lane 1991 110 note r). However, since this is in a quotation from Ps 110:4 it is obviously a mistake. The conjectural emendation of Harnack in 5:7 ‘he was not heard’ is generally rejected as not only unnecessary, but ‘actually subversive of the writer’s intention’ (Lane 1998, 110 fn u).

4:14-7:28 THE SUPERIOROTY OF CHRIST OVER THE AARONIC PRIESTHOOD

4:14-5:10 QUALIFICATIONS OF A HIGH PRIEST

The exhortation to enter into rest is reinforced by considering the character of the high priest whom we have. ‘Jesus is one with his people and for them he offers the perfect sacrifice. This is seen largely in terms of the Day of Atonement ceremonies in which the role of the high priest (and not simply any priest) was central.’ (Morris, 1999, in loc.).

4:14 This verse serves to introduce the main theme of the letter. - to show the superiority of Christ over the priests of the line of Aaron. It is also a theme to encourage us: he has gone through the heavens. We need not enumerate these as Paul (II Cor 12:2) or the Talmud (Hagigah 12b) do. The plural reflects the Hebrew word, as often in the LXX and N.T. What is emphasized is his transcendence (7:26; cp. Eph 4:10). This is the evidence that his sacrifice was accepted by God. But he also knows our human condition so we may approach him with confidence. Furthermore, we share the access of our high priest (10:19).
The Word ‘great’ puts this high priest above all those of the aaronic order. Jesus is great because of who he is, ‘the Son of God’. But the emphasis is also on the exaltation of Christ (1:3; 7:28). It is not into an earthly tabernacle that our great high priest has entered, but into the presence of God himself (see 9:24). Furthermore this is not a temporary appearance for a short time, as with the aaronic high priest who passed through the veil and entered once a year into the Most Holy Place. He is now resident in heaven and seated there majestic in power and glory (1:3).
‘Jesus’ denotes his humanity (2:9; 3:1) and thus his qualification to be a high priest. It also indicates the salvation which is found in him (Mat 1:21). ‘Jesus’ is not used in 1:1-14 where his glory is under consideration. When the theme is incarnation, suffering, death and consequent empathy with humanity it is used (2:9ff). He could not be in heaven as our great high priest without first having performed his priestly work on earth. But this he has done, and has now entered into his rest
‘The Son of God’ expresses his unique relation with the Father as the Second Person of the Trinity (cp. 1:1-14). This is the first use of this phrase in the epistle, although it is assumed up until now. It ‘is no doubt intentionally introduced here to combine the humanity and divinity of Jesus as the perfect qualifications for a high priest who was to be superior to all others’ (Guthrie, 2003, 121).
The two titles together suggest both sympathy and power
The author maintains his practical interest of exhortation in this theme: Since this is the nature of our high priest we are encouraged to ‘hold firmly to the faith we profess.’ (NIV), or to ‘our confession’ (NASB). The idea is of clinging to something with determination (Guthrie, 2003, 114) and suggests a certain danger of failing to do so. There is a need for public confession at this time of crisis.
Guthrie sees this expression as forming a beginning and an end to this major section (4:14-10:19). Both have the ideas of holding on to our confession and drawing near to God with confidence through a great high priest.
The writer now takes up a number of motifs introduced in 2:17–18: Jesus’ solidarity with the people of God in their trials, his priestly compassion, his experience of testing through the suffering of death, and his ability to help those who are exposed to the ordeal of testing. The formulation of 4:15–16 recalls the announcement of these themes in 2:17–18 and prepares for the exposition of Jesus’ appointment to the high priestly office in 5:1–10 (Lane, 1998, 111)
4:15 The nature of our high priest is next considered. He can ‘sympathize with our weaknesses’ (NIV) or ‘feel our weaknesses with us’ (Lane 1991 114)., because he has suffered all the strength of the enemy and triumphed over his temptations. His humanity means that he experienced the full range of temptation. Thus he can help us (2:17-18).
There is a double negative here (‘we do not have a high priest who is unable to sympathize’) perhaps to counter an idea that Jesus was too remote from us to understand us fully. Only here and in 10:34 is the word ‘sympathize’ used in the N.T. It has the idea of ‘suffering along with’ others, but also of active help (Lane, 1991, 114). Here it occurs with reference to ‘our weaknesses’ and is in contrast to their absence in his case (cp. 5:2; 7:28 in a contrast between his and Aaron’s priesthoods at just this point). These weaknesses refer to ‘together with external evils, the feelings of the souls such as fear, sorrow, the dread of death, and similar things’ (Calvin, in loc.).
He can do this because he was tempted ‘in every way, just as we are’. He is the same as us so far as concerns temptation. The idea is of exposure to testing. He felt this just as the readers were now feeling it.
‘Without sin’ has been taken by some to mean that Jesus suffered all the kinds of temptation which we suffer except those which come as a result of previous sin on our part (Morris, 1999; Hagner, 1990). But it can also simply mean that he did not succumb to sin as a result of his temptations, as we do.
We may represent the truth to ourselves best by saying that Christ assumed humanity under the conditions of life belonging to man fallen, though not with sinful promptings from within. (Westcott loc cit)

This theme of the sinlessness of Christ is important to the writer of the epistle (7:26ff) as it is in the rest of the N.T. (II Cor 5:21; I Jn 2:9; I Pet 2:22).

4:16 Because he triumphed we can draw near (The present tense gives the idea of continually doing this.) with confidence to God through him. The idea is of freedom of expression and deliverance from fear (Guthrie, 2003, 124).
A throne is a symbol of sovereignty and majesty and should inspire awe, especially as it is understood to be God’s throne. But we are told to approach it (a term from the Temple cultus cp. 7:25; 10:1, 22; 11:6; Lev. 21:17, 21; 22:3 LXX) with confidence, because for us it is a throne of grace where God dispenses his favour. Perhaps there is an allusion to the ‘atonement cover’ (9:5) (Hagner, 1990, 79; Bruce, 1971, 86). Jesus is seated at the right hand of the throne (8:1; 12:2; cp. 1:3) and so guarantees it as a place of grace. He has brought the sacrifice of himself and now invites us weak and tempted sinners to approach what has thus become a throne of grace. Because of this the right of priestly approach is open to all Christians, a privilege which Israel never enjoyed.
There is thus in this phrase a reference to Jesus as both king and high priest. The mediation of Christ as high priest depends on his relationship not only to God, but also with us, so it was necessary that he was made flesh (2:9-18).
‘Mercy’ and ‘grace’ are what God gives at this throne and they are just what we need.
Man needs mercy for past failure, and grace for present and future work. There is also a difference as to the mode of attainment in each case. Mercy is to be ‘taken’ as it is extended to man in his weakness; grace is to be ‘sought’ by man according to his necessity. (Westcott in loc.)

Mercy is God’s tender compassion; grace is his goodness and love.
Help is timely. It comes not constantly, but rather just when needed. When we approach his throne of grace God will hear and answer for Jesus’ sake.

Now the author shows the nature of the high priestly office and the qualifications for it (5:1-4) and then goes on to show how Christ fulfils these. The qualifications needed by the priests for their work included a relationship with the people they represented, compassion and appointment by God.

Lane (1998, 111) gives the structure of the passage as:
A The old office of high priest (5:1)
B. The solidarity of the high priest with the people (5:2-3)
C. The humility of the high priest (5:4)
C’ The humility of Christ (5:5-6)
B’ The solidarity of Christ with the people (5:7-8)
A’ The new office of high priest (5:9-10)

5:1 Firstly ‘every high priest is selected from among men’, he is one of them, sharing their nature and weaknesses. This was necessary as he had ‘to represent them in matters related to God’. The work of a priest has to do with God and his character and requirements. Its object is to reconcile sinful men to God. There is the idea of positive action here.
He was also ‘appointed’ to his office. (The passive mood suggests that the appointment was made by God.- which in fact was the case in the O.T.) He was essentially a mediator between God and men, not only bringing ‘gifts and sacrifices’ to God on behalf of the people, but also instructing the people regarding God’s will (Mal 2:7). There is no relationship between men and God except through a priest as men are now sinful and need someone to present sacrifices on their behalf.
The work of a priest was to offer ‘gifts and sacrifices for sins’ (see 8:3) to God on behalf of the people. Because of sin in the world there was no other way of access to God. The phrase refers to sacrifices of all kinds, bloody and unbloody, ‘But when ‘gifts’ and ‘sacrifices’ are distinguished the former mark the ‘meal-offering’ … and the latter the bloody offerings. Comp. 8:3; 9:9.’ (Westcott in loc.)

5:2,3 Inner disposition is not a requirement for the high priest in the O.T. and this, along with other considerations, has led Lane (1991, 114-116) to consider that 5:1-4 is based on 4:15-16 and that the contrast is not between Aaron and Christ, but between Christ and Aaron, with Christ as the model to which Aaron could not fully conform.- therefore Christ is superior to him.
He must show gentleness and sympathy in his dealings with others (see Num 14:5; 16:22, 47). The idea of the word ‘gently’ (metriopaqei'n) is one of moderation in his emotions. It is a middle course between the apathy so admired by the stoics, and anger. He is to be neither indifferent nor harsh.
‘Those who are ignorant and going astray’ are the people he represents. There was no provision for deliberate sins of provocation of God (Num 15:30; Ps 95:7-11) under the Law, so the high priest had to know how to distinguish these from those of ignorance for which sacrifices could be made (Num 15:28). Sins of ignorance were those committed due to not paying attention to what the Law said. Those ‘going astray’ due to such ignorance are not hardened rebels, and so there is a way back provided for them.
A priest must offer first for his own sins (Lev 9:7; 16:6, 11, 15-16). He is in the same condition as those he represents. With this knowledge of his own weakness he can have compassion for others. The Mishna represents a prayer of the high priest on the Day of Atonement as follows:
"O God, I have committed iniquity and transgressed and sinned before thee, I and my house and the children of Aaron, thy holy people. O God, forgive, I pray, the iniquities and transgressions and sins which I have committed and transgressed and sinned before thee, I and my house" (M Yoma 4:2).

But Christ was without sin, and did not need to offer first for himself (7:27). This makes him superior to them. But even so his mercy is greater than any other priest (2:17-18).

5:4 It was also necessary for a priest to be called by God. The appointment of Aaron set the pattern for this (Exod 28:1-3; Lev 8:1). His appointment extended to his heirs and successors (Num 20:23ff; 25:10ff). Others who attempted to take his office suffered the consequences of their folly (Num 16; I Sam 13:8ff; II Cron 26:16ff). The emphasis is not on the exalted nature of the call but rather on the humility of the one called: he did not presume to enter into his office but rather was appointed to it.
This was not the case in contemporary Judaism since the time of Antiochus IV as high priests were regularly made and unmade by men (Bruce, 1971, 92 fn 19). However the writer is not interested in present practice, but in biblical principles. The calling of God was important and the office was an ‘honour’.
Whatever is done among the people of God regarding appointment to office or adoration which is offered without a command of God does not have divine approval and incurs divine judgement. (Lev 10:1-3; II Cron 26:16-21). This principle was enunciated by the Reformers on the basis of this and similar texts.

5:5 Here, as in the case of comparison with Moses (3:1-6), the writer begins by showing the similarities between Christ and Aaron (‘just as Aaron, so Christ’), only to highlight the contrast later. God has given the office of high priest to Christ. Even as the Anointed One (Christ), he did not put himself into this office, but was called to it by his Father (Jn 8:54).
The use of the official title ὁ Χριστός, “the Christ/the Anointed One” (cf. 9:28), already affirms the fact of divine appointment. The primary proof that Jesus displayed the humility required of his office and did not take for himself the honor of becoming high priest is provided on the basis of Scripture. (Lane 1998, 117)
His natural relation as Son qualified him for the priesthood (Ps 2:7). Here begins the contrast with Aaron, although it is not fully developed until 7:1-28. The emphasis here is on God’s appointment declared in this Psalm and Psalm 110. There are parallels with the opening verses of the epistle where the list of quotations begins with Ps 2:7 and ends with Ps 110:1 (1:5-14). There the important point was to establish the unique sonship of Christ. Here it is to link that sonship with his priesthood. Whilst Ps 110:1 is not quoted again here, it is obviously the link between Ps 2:7 and Ps 110:4.

5:6 Christ is different from Aaron.- but like another priest, Melchizedek (Ps 110:4) who was both a king and a priest, whilst Aaron was only a priest. Christ fulfils these two offices of King and priest forever. Whilst Ps 110:1 is quoted in various parts of the N.T. (Mat 22:43; I Cor 15:25; Acts 2:34f), only in Hebrews is verse 4 used to describe Christ (5:6; 7:17, 21 and various allusions). Its introduction here prepares the way for the teaching on Melchizedek in the later chapters. Christ is a priest who truly fulfils the functions of his office and brings about atonement, unlike Aaron and his successors who could only do so symbolically.
Another contrast is that Christ is a priest ‘forever’ and does not pass away or is not succeeded by others as was the case with Aaron. Thus he is a priest ‘of the same kind as Melchizedek’. Most translate ‘in the order of’, but there was no order of Melchizedek as he had no successor, and therefore it is correct to see this as meaning ‘of the same kind’ (Lane, 1998, 110 fn s; Morris, 1999 loc. cit.)
Christ has no successor, nor any need of one, because his sacrifice and entrance into the presence of God are completed (Heb. 9:12, 14; 13:20.).
Reference to the oath which established this priesthood is reserved for 6:13ff and that to the historical figure who met Abram (Gen 14:18-20) will not be treated until chapter 7. Nevertheless the introduction to the theme is made here.
In Israel kingship and priesthood were maintained as separate offices (but see the prophecy of Zac 6:13), unlike in other societies in the Fertile Crescent where they were combined. The Hsasmonean dynasty was the first to combine them, but not all accepted this (eg. Qumran). Here however the offices are united in one person, Christ, and this is given a historical and a biblical precedent in the enigmatic figure of Melchizedek whom chapter 7 will show to be superior to Aaron in many ways.

5:7-10 are kerigmatic and confessional Jesus participated fully in the human condition (cp. Phil 2:5-8)

5:7 refers to the sufferings of Christ in general during his life in the ‘flesh’, (the condition of human weakness which he shared) but with special reference to Gethsemane and Calvary. These sufferings equipped Christ to be a high priest with compassion (4:15).
‘He offered up prayers and petitions’ just as Aaron offered ‘gifts and sacrifices for sins’ (5:1). It was a priestly action (Lane, 1998, 119; Kistermaker, 1985, 136). But it also indicates his dependence upon God as a human being. ‘Prayers’ is a general term, but ‘petitions’ describes the supplication of someone in need of help in overwhelming circumstances.
‘With loud cries and tears’ expresses the intensity of his agony. This is not referred to directly in the Gospel accounts though there are references which could account for the use of such an expression (Luk 22:44; Mat 27:46).
If we continue to think in terms of the cultus then ‘he was heard’ perhaps indicates that his offering was accepted by God, ‘the one who could save him from death. Lane (1998, 120) sees this as simply a title for God and of no further significance in the context. But some (Hagner, 1990, 81) feel that it does refer to Christ’s deliverance in his exaltation following his death. However this although a popular idea, is perhaps artificial.
Rather ‘he was heard’ possibly refers to the response to his submission. Even though he desired that the cup would pass from him, his prayers were conditioned by the will of his Father. Thus it was this petition for the will of his Father to be done which was heard (Mat 26:39; Mar 14:36; Luk 22:42). In this case it was not merely that this will be done to him, but that he would actively do it (Jn 4:34; 6:38; Heb 10:5-9). Consequently he was given strength not only to endure the ordeal which awaited him but to actively offer himself (9:14; 25-26) and thus to sanctify those for whom he made the offering (10:10).
The phrase ‘because of his reverent submission.’ (NIV) or ‘godly fear’ (12:28) suggests the thoughtful shrinking from over-boldness. Some however (Cullmann, 1971, 96) understand the word simply to mean ‘fear’. ‘The whole context forces upon one the sense of ordinary human fear as the meaning of eulabeia’. He had the ordinary human fear of death and he was heard because he conquered this fear when he prayed not for his own will but for that of the Father to be done.
This idea makes even more sense if we add the older view that what he feared was death as the wrath of God coming upon him for the sins of his people which he would bear. Here there is no trace of Docetism but the clearest indication of the humanity of Christ. This is seen even more clearly in the following verse.

5:8 With his equality with God as Son he was ready to be obedient as man (Gal 4:4-5; Phil 2:6-8).
‘Son though he was’ he did not cling to this privilege of eternal sonship (Phil 2:6,7) but received it as Mediator from the Father as a reward for his death (Phil 2:9-11)
‘He learned obedience’ refers to his conscious experience in action which was always present in principle. There is a great difference between a desire to obey and obedience. The suggestion is of a process of development (Luk 2:52) which is complete only when it ends in the obedience of atoning suffering (cp. Phil 2:8). This Jesus had to learn. There is no conflict here between this and his deity, but rather the recognition of his having come as Mediator and the implications which this brought.
How did he learn obedience? We know how it happens with us. We learn to be obedient through the unpleasant things which happen when we are disobedient! But it was not like this for him.
‘He set out from the start on the path of obedience to God, and learned by the sufferings which came his way in consequence just what obedience to God involved in practice in the conditions of human life on earth’ (Bruce, 1971, 103)
So there is not progress from disobedience to obedience but rather expansion in his obedience. In every situation he was obedient to the full extent of the divine demand. But these demands became more and more extensive as he advanced to the climax and their implications became more fully known and understood. This demanded increasing resources of his will and so he learnt obedience. Thus his death was the supreme act of obedience

The idea of obedience again is something active (see 5:1). Jesus does not merely suffer passively, but is active in his obedience towards God (9:14, 25-26).
The verb for ‘suffer’ in Hebrews is used only of the passion of Jesus (2:9,10; 9:26; 13:12). Here then it refers to his unique redemptive sufferings in his high priestly office. Learning occurs in the reception of Scripture as the Word of God. From this Jesus learned that his death was part of the saving will of God and therefore part of his calling. Therefore ‘obedience’ is to this call to suffer.
Jesus freely accepted the suffering of death because Scripture, and through it God, appointed him to this sacrifice for the sake of his office. (Lane, 1998, 121)

These two verses show his qualification to be a sympathetic high priest. The readers can see that he identifies with them in that he did not use his divine power to escape death, any more than he did to escape suffering in the wilderness (Mat 4:1-11). Thus he learnt by his human experience. His obedience was learned through suffering and prayer.

5:9 He was always morally perfect, otherwise his sacrifice would not have been accepted. Here ‘made perfect’ refers to his perfect aptitude for his office. Having completed God’s will he himself reaches a state of completeness. His suffering did something. By it he arrived at the goal appointed for him by God and is fully qualified as high priest in a way that even Aaron did not qualify. It was attested by his sitting at the right hand of God, his work finished (1:3).
His triumph gained our eternal salvation. Thus he is its ‘source’ (NIV) or meritorious cause (2:10). His obedience is what achieves salvation (Rom 5:19; Heb 10:10) What does not come through him is not true salvation. He brings his people into the life of the world to come. It is ‘eternal salvation’.- something stable and enduring (Isa 45:17).
‘For all who obey him’: genuine participation in this salvation is always accompanied by obedience No one who is rebellious can be saved (4:1-10). Obedience is the sign of real faith (cp. 4:3). The believer’s obedience to Christ answers to the Son’s obedience to the Father.
Here also salvation is opened to everyone and no longer restricted to the Jews. Christ came to offer salvation to all men.. Whilst Hebrews is addressed primarily to Jewish Christians there is also a great emphasis not on Christ’s jewishness, but on his humanity. He came as the Saviour of the human race and all who obey him find salvation.

5:10 God designated Christ as a high priest like Melchizedek. This confirms that he has all the qualifications necessary for his office. This should be an encouragement to the readers as they face a life of suffering for obedience to the revealed will of God.

But before he develops this theme he speaks of his readers’ immaturity (5:11-6:3) and warns them of the dangers of such a position (6:4-8), before returning gradually to it (6:9-19) and finally taking it up again (6:20-7:28).

This passage, whilst doctrinal in content, is extremely pastoral in intent. Its purpose is to encourage the readers to persevere in the salvation which Christ gained for them as their priest and in order to do that it invites them to come to God in prayer with confidence because they have a better high priest that Aaron. Jesus fulfils the requirements for being their priest, even though he was not a descendent of Aaron. His is a superior priesthood. He is one with them and so sympathizes with them and can help them. He can bring them near to God, whom he has reconciled to them by his obedient sacrifice of himself.
This should give them confidence not only to come to God by him, but also to trust God and obey him as Jesus himself did, knowing that he is dependable as he showed in the personal human experience of Jesus.
Jesus is also their example in his obedience and dependence on God for the strength and courage to do his will. They should look to him then as high priest, sacrifice for sin, encourager and example. With him before them, how can they fail to approach God with confidence and so obtain the needed timely grace to persevere in the midst of their trials and persecutions?

The Pastoral Epistles: Exegetical Essay

2011-01-17T10:31:00.000-08:00

II Timothy is generally believed to be the last of Paul’s writings, addressed to Timothy, who was in Ephesus, from Paul’s prison in Rome. It deals with disorder and heresy in the church and counsels Timothy to confront the situation with firmness. Now that Paul is no longer present and will soon be taken from the churches (4:8) Timothy must depend on the word of God which he has learnt since his childhood (3:14-17) and preach and teach it against all opposition (4:1-5). Paul’s own experience and his hope of a future reward (4:6-8) are more than the final confident outpourings of the apostle, they are to be an encouragement to Timothy as he pursues his ministry in the absence of his mentor.
The generally accepted portrait of Timothy as timid (I Cor 16:10, 11; II Tim 1:7?) is belied by the history of his ministry as seen in Acts and the Pauline epistles. He was sent on special missions to Thessalonica and is associated with Paul in both the letters to that church. He was with Paul at Corinth (II Cor 1:19) and was sent on another important mission to Macedonia from whence he was to proceed to Corinth (I Cor 4:17). Even though it appears this mission was not successful (II Corinthians) he accompanied Paul on his next visit to Corinth (Rom16:21) and was with him in Jerusalem (Acts 20:4,5) and as he wrote his prison epistles. And Paul announces that he is sending him to Philippi . Following Paul’s release from prison he left Timothy at Ephesus (I Tim 1:3) to sort out the difficult situation in the church there. Obviously Paul had confidence in his ability to handle the situation
It appears that there were defections among the Pauline congregations including some of Paul’s fellow-workers (4:10, 16) and people no longer wanted to hear the truth (3:4). In these circumstances there is an appeal for faithful witness in the face of opposition (1:6-2:7) in the light of Paul’s example (2:8-13) and warnings against the false teachers (2:14-3:9). Since evil people will go from bad to worse (3:13), Timothy, in contrast to the false teachers, must maintain the teaching which he has received (3:14).
In the light of this situation Timothy is repeatedly encouraged to teach the word of God (2:2, 15, 24). This is the theme of the section to be examined in detail. - 3:14-4:8.
3:14-15 Paul reminds Timothy of his early persecutions (3:10-12) but urges him to continue as he has begun (3:13-17). The emphasis is on the need for Timothy to ‘continue’ in the teaching which he has received. ‘In contrast to the false teachers with their constant endeavour to advance to something new, Timothy may be satisfied with what he has already received’ (Guthrie, 1969, 162). This is a sacred trust which must be passed on to others (2:2).
Throughout the passage Paul appears to be referring not only to the O.T. but also to the message of Jesus and the apostles. A Christian evangelist can hardly be expected to rely on the O.T. ignoring the specific gospel message of Jesus Christ. So the gospel message is understood to underlie the whole section (3:15), even when references are specifically to the O.T. (3:16)
The gospel has been the theme of the epistle so far. Timothy is not to be ashamed of it, but to suffer willingly for its message (1:8-10). Paul was called to announce it and suffers as a consequence (1:11-12). Timothy is to follow his pattern of sound words (1:13), guard it (1:14) and entrust it to reliable men who will transmit it to others after he in turn has departed (2:2). It is the word of truth (2:15, 25; 3:7) and Timothy must teach it (2:24). In the light of all this the call to constancy must include the gospel message in ‘what’ (plural) he had learnt and was convinced of. The word which he is to proclaim (4:2), whilst it includes the O.T. must also refer to the message of the gospel, especially if he is to ‘do the work of an evangelist’ (4:5).
In the face of possible future persecution he should remember not only Paul’s example, but also what he was taught from his childhood (3:15; see 1:5). Those from whom he learned it (1:5) are worthy of his confidence. Their character, based on their message, is in contrast with that of the false teachers, which is also based on their message (Mounce, 2000, 563). As the message marks the character of the teacher so the character of the teacher reflects the message he brings. Another contrast with the false teachers is seen in that Scripture can mane Timothy ‘wise unto salvation’ (3.15) whereas they are not wise (3:9, 13) because they do not teach the sacred writings but rather the commandments of men (cp. Tit 1:14).
He must recall what he already knows (2:23; I Tim 1:9; Tit 3:11). Jewish children (avpo. bre,fouj) were customarily taught the law at an early age, and they had to commit parts of it to memory. (Deut 6:7, 9; Prov 1:8; 6:20; 22:6; see Pirke Aboth 5:21 where R. Judah ben Tema is credited with the saying ‘five years for the Scripture…’). It seems that Timothy, despite his gentile father, was given such training by his mother and grandmother (1:5) (Marshall, 1999, 789). However he also learnt from the Apostle (3:10) and this must also be included in the thought here. Ultimately what he had received was the teaching of the ‘Holy Scriptures’ which were ‘God-breathed’.
But not only had he learnt as a child and a young man, he had ‘become convinced of’ the truth of this teaching.
The phrase ‘holy Scriptures’ occurs only here in the N.T. However it is a common phrase in Hellenistic Judaism for the Jewish Scriptures (Marshall, 1999, 789 fn 65). These Scriptures have an innate ability: they can make Timothy ‘wise for salvation’ as they themselves taught (Ps 19:8; 119:98¸same word as here in LXX 18: 8; 118:98), but in this case they require a specifically Christian interpretation in order to do so. ‘
Salvation’ in the N.T.is ‘the spiritual deliverance from bondage to sin that Christ brings’ (Knight, 1992, 444). This is the message which Timothy must preach to others (4:2). This comes through ‘faith which is in Christ Jesus’, which may mean that which has Christ as its object (Knight, 1992, 444) or faith which is given us in Christ or in union with him (see 3:12).
3:16 Paul then speaks of the nature and purpose of Scripture. Here there is an allusion to the normal Jewish belief of the day and not a definition of the doctrine of Scripture. This is not to say that this text does not have a legitimate application to the debate on scriptural inspiration, but merely to indicate that the primary concern of Paul is its use, a high view of inspiration being assumed in both Jewish and Christian circles in the first century.
Rather it emphasizes its function in the teaching task of Timothy and the church in general.
There are several exegetical problems at the beginning of this verse: (a) the term grafh;; (b) the syntax of the adjective pasa; (c) the syntax of the verbless clause; and (d) the meaning of qeopneustoõ (Marshall, 1999,, 790-1; see Knight, 1992, 444).

(a) Grafh was used for any piece of writing, but in the N.T. it is used only of Scripture, as is seen here in its parallelism with ‘holy Scripture’ (3:15) (Knight, 1992, 445). It can refer to a specific passage or a collection of these (II Pet 3:16). But it may also refer to the collection of Scripture as a whole (II Pet 1:20; see Mounce, 2000, 567-8), though normally this is the case with the use of the plural.
Paul’s use of the term generally would suggest that this is the case. ‘It should also be noted that the singular pasa grafh, “all Scripture,” is parallel to the plural iera grammata, “sacred writings,” which refers to the entire OT.’ (Josephus Against Apion 1:8; Mounce, 2000, 567).
(b) Pasa has been understood in three different ways in this passage: (1) ‘all of the Scripture’ that is the whole O.T.(KJV; NIV; Knight 1992, 445); (2) ‘every passage of Scripture’ (RV; NRSV marg;) ; and (3) ‘every kind of inspired writing’. The third option is not in keeping with the rest of N.T. literature, but between the first two: Scripture as a whole or an individual text of Scripture there is little to choose. With certain collectives the meaning ‘all’ is intended (Rom 11:26; Mat 28:18). In the end there is little difference in meaning, ‘all Scripture’ sees Scripture as a whole, and ‘every Scripture’ sees it in terms of its component parts. The first is more likely in the context. Most consider the reference to be to the O.T., but some have seen it as extending to N.T. writings already in existence (I Tim 5:18; II Pet 3:15-16) (Hendriksen, 1976, 300-302; Knight, 1992, 447-8).
Whilst Paul nowhere calls his writings ‘Scripture’ he comes close to it in several places. He directs that his letters be read publically in Christian assemblies (Col 4:16; I Thes 5:27) and speaks with the authority of Christ (II Cor 2:17; 13:3; Gal 4:14), calling his message ‘the word of God’ (I Thes 2:13; see I Cor 2:13) (Stott, 1973, 101).
(c) The two adjectives qeo,pneustoj kai. wvfe,limoj can be understood as: (1) ‘every/all Scripture which is inspired is profitable for...’; or (2) ‘Every/all Scripture is inspired and profitable for...’. Both translations are theoretically possible. The first is a common style of phrase (See 3:17; 4:18). But the phrase is awkward and there were easier ways of saying this first option. Furthermore it implies that there may be some Scriptures which were not inspired a point of view unlikely either for the author or the readers of the epistle. Whilst there are no other examples of the second option) it should be accepted as the most natural understanding of the phrase (so Knight, 1992, 446-7). ‘When two adjectives follow the subject and are connected by kai, it is natural to treat them both the same way.... Because Scripture comes from God, it is profitable for Timothy’s preparation for ministry.’ (Mounce, 2000, 569).
(d) The significance of qeo,pneustoj. The form is passive and means ‘God-breathed’. The word was possible coined by the author, but the idea of inspiration is present in the O.T. (Num 24:2; cp. Hos 9:7) and in both Rabbinic and Hellenistic Judaism. This means that Paul sees the source of all Scripture in the breath of God. It is therefore the word of God. (Jn 10:35 shows the same parallel.)

But the emphasis is on the second adjective. Because all Scripture is inspired by God it is therefore ‘useful’, or of practical benefit, for various purposes. There are four uses of Scripture: ‘teaching, rebuking, correcting and training in righteousness’. Some have seen these as two pairs, the first doctrinal (positive and negative) and the second practical (negative and positive) (Guthrie, 1969, 176; Stott, 1973, 103; Knight, 1992, 449-50), but others see this as artificial (Marshall, 1999, 795). Marshall (1999, 795) and Mounce (2000, 570) see both a chiasmos (Stott, 1973, 103) ‘with terms for teaching/education and conviction/correction’ and also a sequence in which ‘teaching’ is qualified by ‘a sequence of three describing the steps in the conversion of sinners’.
‘Spicq... explains the four phrases as (a) Scripture is the only true source for pastoral and doctrinal teaching, (b) Scripture is the best ammunition for rebuking the false teachers, (c) Scripture will not only stop the deviations of the false teachers but straighten out and improve the condition, and (d) Scripture is necessary for the training of truly virtuous Christians.’ (Mounce, 2000, 570)
Stott (1973, 102) puts it more succinctly when he says that ‘The profit of Scripture relates to both creed and conduct’ He illustrates this by his use of the NEB translation: ‘As for our creed, Scripture is profitable “for teaching the truth and refuting error”. As for our conduct, it is profitable “for reformation of manners and discipline in right living.”’
‘Teaching’ (I Tim 1:10) is instruction (Rom 15:4). Scripture instructs by means of its content.
‘Rebuking’ refers to ‘refuting error’ (NEB). It is the conviction of false doctrine. Scripture is the standard and pattern of truth (1:13) and Timothy is to use it to guard the truth (1:14) and convict of error. The word is a hapax in the N.T. ‘If the four purposes of scripture listed here are reflected in the four duties in 4:2 (“preach the word... reprove, rebuke, exhort”), then this hapax is elucidated by elegcw there.’ (Knight, 1992, 449).
‘Correcting’ is also a hapax in the N.T. which refers to ‘setting right’ probably referring to conduct, as in extrabiblical literature. This is the positive side of pastoral activity.
‘Training in righteousness’ is designed to produce conduct where righteousness is a reality (2:22; I Tim 6:11). Scripture provides the content of belief and the guidelines for conduct.

3:17 The purpose of all this is to equip the ‘man of God’ for ‘every good work’. This probably refers to the Christian teacher in the congregation (I Tim 6:11; cp. Deut 33:11; I King 17:18) (Guthrie, 1969, 165). It may however have a general sense, referring to any Christian. The idea is of completeness, proficiency or qualification. He should be able to meet all demands. Scripture equips the man of God to meet the demands which God places upon him (Rom 15:4; I Cor 9:9-10). This is particularly apt for the Christian leader (cp. 4:2).
That for which they are equipped is ‘every aspect and task of the Christian life, and in Timothy’s case of the Christian ministry’ (Knight, 1992, 450) (Ephes 4:12, 13). God has created Christians for good works and called them to do them (Eph 2:10; Tit 3:1; II Tim 2:21). He has also given Scripture so that they know in principle ‘what duty God requires of man’ (WSC A 3) and can be prepared to do the ‘good work’ expected in each situation. The Gospel will always have a practical outworking. Good works are the marks of the true servants of God in distinction to the false teachers (2:21).

4:1-5 The final exhortation (4:1-5) is urgent and sums up all that has gone before.
‘There are nine imperatives, eight of them spelling out activities that Timothy must engage in as aspects of his ministry and attitudes that must characterize him in his work (vv. 2,5) and the last, “fulfil your ministry” (v 5), summarizing the specific commands in this subsection and the demands made on Timothy earlier in the letter’ (Knight, 1992, 451).

4:1 Timothy is solemnly warned of the importance of his task in the light of coming of Christ to judge (2:14; I Tim 5:21). There is a possible legal setting here as Paul leaves a charge to his successor. This may initially sound like a threat, but in the light of verse 8 it should probably be seen as an incentive to Timothy to press on with his task. Paul here acts with his full apostolic authority as seen in the use of the first person singular (cp. 1:1). He charges Timothy solemnly ‘in the presence of’ (lit. ‘before’) ‘God and of Christ Jesus’. The phrase is used with ‘God’ (2:24; Gal 1:20) and with ‘and Christ Jesus’ here and in I Tim 5:21 and 6:13. Both observe what Timothy is doing.
The one who came in flesh as Jesus (Mat 1:21) and is God’s anointed (Acts 10:38), will one day judge Timothy, as he will judge all men (II Cor 5:10; Jn 5:22, 27; Acts 17:31). ‘The living and the dead’ (see Acts 10:42; I Pet 4:5) refers to the whole human race at the time of the judgement. Christ will judge those who are alive then, as well as those who have died before this final day (I Thes 4:13-17). Just as this thought motivated Paul (II Cor 5:9-11), so he wanted it to motivate Timothy.
NIV translates the next phrase ‘and in view of his appearing and his kingdom’. This is probably correct as it indicates ‘the accusative used with swearing or adjuring (cf. BDF 149, see, e.g. I Thes. 5:27)’ (Knight, 1992, 452). Christ will appear to manifest his kingdom in its fullness and will then reward his faithful servants. This should be an encouragement for Timothy as it is for Paul himself (4:8).

4:2 Timothy must herald out the word (1:11). Here this refers to the word of God (2:9, 15; I Tim 1:15) though it is not qualified as such. Timothy has learnt this word (3:14-16) and it is profitable for his ministry (3:17) and therefore he must proclaim this word of truth. He is not at liberty to invent his message, but must ‘preach the word’ which God has spoken and deposited in Scripture. Once again the role of Scripture is central in his ministry (1:13-14; see I Tim 4:6-16; 6:20). However he must know that his hearers will not put up with it (4:3).
In order to carry out this duty he must be ready to grasp all opportunities which come his way, whether the time is convenient or not. Normally rhetoricians advised their students to grasp the correct opportunities to address their hearers. Paul here ignores that advice and instead tell Timothy to preach in all circumstances (Ezek 3:11). There is urgency to the task. The Christian minister must always be on duty.
Timothy is to preach the word. As he does so it will conflict with the teaching of others and Timothy must ‘correct’ this, ‘rebuke’ those who will not listen and ‘exhort’ those who will.
He must ‘correct’ them and show them that they are sinners (I Tim 5:20). The word is used of correcting an opponent (Tit 1:9, 13; 2:15). Here Paul picks up what he said about Scripture in 3:16. Sinners are under reproof. The fourth imperative is used of rebuke, censure or preventing or ending an action. The idea is of a public process, but private dealings are not ruled out. ‘In the third imperative Timothy is charged to speak to those who are in error or doing wrong and to attempt to convince them of that; in the fourth he is charged to tell those doing wrong to stop’ (Knight, 1992, 454). ‘Rebike’ is a strong word used of Christ’s rebuking demons (Mar 3:12; 8:33; Luk 9:55; 19:39-40).
But positively he is to teach (I Tim 3:2; Acts 20:20, 27) and encourage as well. He must ‘appeal to’ them and urge or exhort them.
The four terms used here parallel the four used to describe the usefulness of Scripture. All that Timothy needs for his ministry is found in the God-breathed Writing which he knows and in which he has confidence. There is a logical order to his activity. He is to confront the false teachers and if they do not listen, he must ‘rebuke’ them. But if they listen to him he is to ‘exhort’ them to live a life of righteousness.
In this and in all his activities he must have patience (3:10; I Tim 1:16) as required by the work he is to do and the need for perseverance and forbearance in dealing with the people and difficulties envisaged in the next verse.
He is to use every kind of instruction. It is by what one has been taught that elders are able to ‘exhort’ and ‘rebuke’ (Tit 1:9). Christian exhortation must have a solid basis in the sound teaching of the Gospel. ?To rebuke without instruction is to leave the root cause of error untouched’ (Guthrie, 1969, 167).

4:3 This verse shows the need for the solemnity of 4:1 and the urgency of 4:2. Such exhortations are necessary, not only in view of the general work of the ministry, but by the tendency of the hearers to fall away from the truth (gar as giving the reason). ‘It is human nature to hear only what we want to hear and to close our ears to anything that counters our distorted ideas of truth and pleasure.’ (Liefeld, 1999, 291). An inconvenient time will come. Timothy should not be surprised or disenchanted. The future tense speaks of certainty and warns against surprise (Knight, 1992, 455), and perhaps indicates what will happen if the advice of 4:2 is not followed. Corrupt men will seek teachers who will confirm them in their false beliefs. ‘Desires’ are always sinful in the Pastoral Epistles (I Tim 6:9). Doctrine cannot be separated from behaviour. Because their actions are controlled by their desires their teaching is wrong.
This is why it is necessary to preach the word in all circumstances if such activity is to be curbed. ‘Sound doctrine’ is what Paul taught and urged Timothy to teach (1:13; see I Tim 1:10; Tit 1:9; 2:1). It is also what the false teachers and their followers ‘will not put up with’ (Heb 13:22; see Ezek33:32). They have made themselves the measure of what they should hear and of who should teach them and what teaching is acceptable. This is because their own subjective desires are evil and selfish (See I Tim 6:9; Tit 2:12; 3:3). So they will not put up with the objective truth (4:4). They substitute their own ideas for God’s truth. They gather a large number of teachers whom they choose themselves (Knight, 1992, 455). They ‘heap up’ (lit.) or ‘accumulate’ these teachers (Jer 5:31). They are curious for something new (Acts 17:21) and the teachers they have accumulated satisfy this curiosity.

4:4 They deliberately turn away from the truth they once professed (1:15). ‘The truth’ is the message of Christianity as absolute (2:15, 18, 25; 3:7, 8). They then ‘turn aside to myths’ (I Tim 1:6). The idea is of wandering to myths with no idea that truth has been left behind (Guthrie, 1969, 167). Myths are what are not true, or historical and lack reality (I Tim 1:4; 4:7; Tit 1:4). Nothing is said of their content or provenance here, but it is obvious that they are false as they are the opposite of the truth. They probably relate to the speculative reinterpretation of the O.T. (I Tim 1:4).

4:5 In the light of this reality Timothy, in contrast, (‘but you’) is exhorted to four things. Firstly he must keep his head. He must be sober and well-balanced. The present tense probably indicates the need for this to be a continuous action. - ‘in all situations’ Again he must ‘endure suffering’ patiently (2:3; see 1:8, 12) just as Paul did (2:9). Perhaps this is needed especially in this case due to the mental and spiritual anguish of seeing the apostle’s and his own work undone by these apostates.
In these circumstances he is not to give up but rather to ‘do the work of an evangelist’. His apologetics and polemics against the false teachers are no substitute for evangelism. He is not to put the latter on hold until he has sorted out the problems in the church. Or perhaps, having lost much of his congregation to the false teachers he is not to despair, but rather go out and evangelize in order to build up a new congregation.
To sum up, he is to discharge all the duties of his ministry. He must persevere until his task is complete (See Col 4:17). It is a call to sacrificial service. So concludes Paul’s charge to Timothy. The reason for the urgency in this charge (gar in 4:6) is that Paul will no longer be there for Timothy.

4:6 Paul now talks about the fulfilment of his own service. His purpose here is threefold: to set an example for Timothy to follow; to indicate that Timothy and others must now take the place he is vacating; and to assure him of the promise of reward for faithful service. He uses the concepts he mentioned earlier in order to encourage Timothy (2:1-7) to speak of his own ministry and thus show that what he has asked of Timothy can be accomplished by the grace of God working in the minister’s life (4:7). You, Timothy, must carry out the ministry (4:5) because I, Paul, am about to depart (4:6).
Paul is ready to be poured out as a libation. The background for this idea is probably in the O.T. (Ex 29:40-41; Lev 23:13; Num 15:5-10; 28:7; see Phil 2:17) and not the pagan world of the Roman Empire. The present tense indicates a process already begun, in this case in his imprisonment. His death will not take place immediately, as he hopes to see Timothy (4:9, 21) and that he will bring some items (4:13). But it is certain and near. But it is not a defeat. The time for the loosing of his moorings (Phil 1:23) is imminent and he is ready to depart from this life to the next.

4:7 ‘Three parallel clauses sum up Paul’s career. Each is metaphorical.’ (Marshal, 1999, 807). Some see the metaphors as of war, athletics and stewardship. However it is better to see all three as referring to athletics and the victor’s crown is that given at the games. In the third case it is the athlete keeping the rules (cp. 2:5; , but in a Christian context we should probably see this as a more literal statement.
‘The objects are placed first to draw attention not to what Paul has done but to the fight, the race and the faith that are the Lord’s’ (Mounce, 2000, 579). All say the same thing: Paul has finished his ministry.
He has struggled (1:8, 12; 2:9-10; 3:11, but it has been a ‘good’ struggle ‘because he has engaged in it for God and the gospel’ (Knight, 1992, 459). The perfect tense here and in the next two clauses indicates that Paul is referring to his entire ministry. His example urges Timothy once again to be a good soldier of Christ (2:3).
He has finished the race (Acts 20:24), the course set out for him when God called him to the task (2:11; see I Tim 1:12; 2:7. By God’s grace he has completed his ministry.
The third phrase can be understand as ‘I have kept on believing’ (Rev 2:13; 14:12) or remained faithful (Hendriksen, 1976, 316). On the other hand it could mean ‘I have preserved the faith intact’ Knight (1992, 460) regards the first of these as primary and the second as secondary. Marshall (1999, 808) agrees. The other two clauses speak of perseverance and so this is probably the main sense here as well.
But in this epistle with its emphasis on ‘sound doctrine’ (4:3. 4), ‘sound words’ (1:13) and the ‘word of truth’ (2:15) the idea of the faith as a treasure to be kept (1:14) cannot be entirely excluded from the apostle’s thought. Furthermore in the Pastoral Epistles ‘the faith’ always refers to ‘the objective, creedal sense of the Christian faith (Mounce 2000, 580). In this sense Paul has guarded the deposit of the Gospel (1:14). This would also e in line with the previous two phrases as well as the emphasis in the epistle that the Gospel is under attack (2:18, 25; 3:8) and that Timothy must protect it (1:13, 14; 2:15).

4:8 Having dealt with the past and the present he now looks to the future.
Paul has finished hid course and the next event which awaits him is his crowning in heaven. So he is confident that his reward awaits him in heaven and that he will receive the victor’s crown from the hand of Christ ‘the righteous judge’ (Heb 6:10). The ‘crown of righteousness’ is either the crown consisting of righteousness, the genitive being appositional (‘the crown, namely righteousness’) (Knight, 1992, 461). Other passages support this interpretation (I Thes 2:19; Jas 1:12; I Pet 5:4; ReV 2:10; 21:1; i Cor 9:25). On the other hand it could mean a crown appropriate for a righteous person. Those who live a life of righteousness (3:16) will receive a crown. This fits better with the idea of an athlete’s crown and the idea that it is already ‘in store’ for him. The verb apodidwmi has the idea of a reward for services rendered.
‘The Lord in the Pastoral Epistles is always Christ and he is a righteous judge in distinction to earthly judges such as Nero. ‘He is thus qualified to judge righteously and give ‘the crown of righteousness’. This ‘crown of rightesouness’ is a gift from ‘the righteous judge’ given on the basis of Christ’s death and righteous life (1:10).
That day’ is the well-known (1:12, 18; 4:1) final day of judgement when Paul hopes to be among a multitude who will obtain the same crown. They are defined in terms of their ‘love’ or ‘longing’ for Christ’s appearing. The perfect tense indicates that such ‘longing’ has been a constant characteristic of their lives. Paul, who is about to die, wants Timothy, who will live on, ‘to live and die in the light of Christ’s return and kingdom’ (Knight, 1992, 462). ‘As the leaders of the former generation die, it is all the more urgent for those of the next generation to step forward bravely and to take their place.’ (Stott, 1973, 116).

The encouragement given to Timothy in this passage is centred in the O.T. and the Gospel. Mounce (2000, 555) summarizes this well when he says:
This theme appears five times in this passage: Timothy has learned the OT and the gospel and is convinced of their truth (3:14); he has known the OT (“holy writings”) from childhood (3:15); “Scripture” comes from God and is therefore sufficient to train Timothy fully for ministry (3:16-17; cf. 4:5); Timothy is to preach the word in season and out (4:2); Timothy’s message is the truth, healthy instruction that the opponents are trading in for myths (4:4). Although Paul uses different terms to describe the OT and the gospel, they all refer to the message of God and need to be interpreted together. Timothy’s ministry centers on Scripture: the OT and the gospel message.

So Paul’s charge to Timothy in the light of his departure is to continue to trust in the Scriptures which he learnt from infancy and to proclaim their message in all circumstances, even when that results in rejection and persecution. He is to remember that he is before God and Christ. So the church has always proclaimed the message of God’s word when she has been faithful to it.

The Briefing Library: Problems with ‘the call’

2010-06-25T21:35:00.000-07:00

The Briefing Library: Problems with ‘the call’

Peruvian Society III Getting and Keeping a Job

2009-07-11T14:10:00.000-07:00

Peruvian Society
(An Ocasional Series)

These articles are not written from a superior attitude which despises Peruvian society. If they are critical, it is the criticism of someone who is trying to understand and then to explain, what he has observed as a foreigner living in Peru. As such, they are a humble attempt to explain matters to outsiders from the point of view of an outsider who has had the privilege of “insider” knowledge.

They are not the product of profound reading, but of simple observation, and are personal reflections from an Evangelical perspective and with application to evangelicalism in Peru. All that is said in them should be seen in this light.

Getting and Keeping a Job

Like many other places in the world, getting a job in Peru often boils down not to what you know, but to who you know. Relatives are one source of getting into work. Another way is through the system of padrinos. The translation often given for “padrino” is “Godfather” (not necessarily in the Mafia sense). But padrinos are acquired at a child’s baptism, a girl’s fifteenth birthday party, a graduation, and weddings (instead of a best man). Usually parents will look for an influential padrino for their children so that they can help them through life. The padrinos at a wedding are life-long marriage counselors, for example. Ahijados have responsibilities to their padrinos, but padrinos not only help out with crises in a marriage but also look out for their ahijados in every aspect of life, including providing openings in the job market.

Another way to get a job, at least in the public sector, is by political affiliation. This is precarious at times as when your particular party is out of power then you are out of a job. This results in full-scale exploitation of the position whilst one is there as in a few years time one may not be. Many people in Peru have membership cards for several political parties so that they can take advantage of various options.

Once one is in a job then your authority obviously increases the higher up you are, or even the higher up your padrino o relative is. Qualifications are becoming increasingly important, but even with a degree; it is not what you know but who you know which counts.

However once one is in a position of authority it is normal to abuse this, especially with people below you. So job applicants can be asked to pay so much if they want a particular post. This may be a lump sum or even several months’ wages promised in advance. In the case of women, sexual favours are quite commonly expected as an entrance requirement.

Once a person is in a job he or she is still not clear of problems. Those higher up the ladder often expect those lower down to do them favours, which they see as their right. So people will run errands for their bosses during or even outside working hours. They may also look after the boss’s children as a matter of course.

The boss may not be very competent, but this is not important. The important thing is to make others below you look incompetent. This may lead to inefficiency, but again, that is not an issue.- the issue is, does the boss look good? The answer to that is, surprisingly, “yes”. The reasoning is simple: no one can do the job properly unless the boss is directly supervising.

So a boss will deliberately withhold vital information (telephone numbers, keys of a safe, computer passwords, or reports) o even delay a signature. This gives him or her a sense of power: “no one can do anything unless I allow them to do it”. So a boss will go off on holiday leaving everything in order but withholding vital information which means that work cannot be done. When he returns he is a heroe. Everyone is incompetent, or stupid, or lazy, or all three, but fortunately he has returned to save the day. The office cannot possibly run without him, but fear not! Wonderwoman, or Superman is here to put things in order.

Keeping people waiting for a signature is a sure way of letting underlings, or the general public, know who is in charge. Another trick is to tell someone they need certain forms, or photos or whatever in order to apply for what they want, and then when they arrive having gathered the necessary documentation, to tell them that of course they should also have brought another document. This can go on several times before all the right papers are in place and even then all is not well. People can queue for over an hour only to arrive at the window to be told that the office has closed for lunch. This may mean that a person has to return several hours later as siestas are long here. It may even mean coming back the next day as there is no attention to the public in the afternoons.

The final signature is delayed because the boss is “in a meeting”, or even more blatantly, he is off today as it is his birthday. When told the boss is not in today, my wife often asks, “why? Is it the cat’s birthday?” Instead of being indignant, the underling will often give a furtive smile. A sense of humour is a great help. You don’t have to be mad to work here, but it helps!

Visits to the Sierra

2009-04-28T15:46:00.000-07:00

During the Christmas Project last year Misión Rescate, directed by brother David Murphy, was a great blessing for me. They helped to package the Tee shirts by size for each church, a work which they did in two hours, and which would have taken me much longer doing it bit by bit.

For Simon Curry it was a great experience to see the routes by which, at times on foot, at times on bicycle and finally by land rover, Sam and Mary went to the different churches. As usual, the brothers asked that the missionary preach and David gave them a good message encouraging the children to continue learning the Word of God.

It is always a joy to converse with brothers and sisters who were converted through the preaching of the first missionaries. I can still see their black and white attitudes which reflect the teachings of these missionaries. On asking them how their churches were going on, one pastor said that two groups of young people had left the church, one along with their own leadership and the other with some of the young people. I asked him how he felt about this and he replied that it was good for the church because “I teach the Word of God and if someone does not want to obey this it is damaging for the church”. I asked him if he did not feel sorry for them and he replied “I cannot do anything, I just have to pray. I am the pastor and I have to care for the flock of God”. The church has now grown in numbers and they have more than 30 children in the Sunday School. The pastor’s daughter teaches them each week.

I was encouraged by the firmness with which the pastor spoke and decided to help him through the Christmas Project this year. This church is on the frontier with Bolivia. Pray for all the activities in the churches in the Sierra.

Lourdes Mengoa

A Frustrating but Useful “Weekend”

2009-04-22T15:23:00.000-07:00

On Friday morning I felt the beginnings of a very bad cold. I taught my Apologetics class at 11.00 and asked Elizabeth Almanza if she would kindly do the devotional at the faculty meeting as I was feeling unwell. As usual she willingly agreed.

By 4.00 pm I was decidedly unwell but we proceeded with the faculty. This term we have about 86 students, which is up by about 11 on last term. This is partly due to the weekend with Pedro Arana which attracted many people including students from the university who want to know if our lecturers can teach them at the CU. Elizabeth, an ex-member, assured them that we could do so out of our term time. Silas and I will be glad to help. As Pedro had come at the end of the first week there was still time for many who had come to his course, attracted by the cheap offer of Bible Society materials which he had brought, to matriculate with us during the second week of term.

The Pastors’ Breakfast also had an effect with more pastors enrolling for the Pastors’ Course on Saturday mornings and also coming with their young people to encourage them to matriculate.

By the evening I was getting worse as I prepared to teach my church history course. As Lourdes tried the automatic locking system and finally entered the car by turning the key, we realized that there had been an electrical failure in the car at some point while we were having our tea. I rang a taxi and then rang Elizabeth to aske her to ask the students to wait as I would be late. When I arrived down the key to the door into the offices would not work and so I had to teach without giving out handouts which were in my office. Fortunately Maritza Casas was in my class and during the tea break she opened the door and I was able to give out the handouts before the second class. I had also forgotten my reading glasses, which did not help.

By Saturday morning I was really bad with the cold. The main door to the auditorium would not open as the key turned endlessly in the lock, as did the key to the offices. At last by a flook it turned and I was able to enter my office by the back door in order to collect the handouts for the eleven students in my History of Doctrine course. Fifteen students turned up! This was their last opportunity to enter the class. It ranges from technical to Licenciatura levels and is really too wide a spectrum which will have to be changed in the future.

By this time I was really feeling under the weather. The students brought me a glass of lukewarm water for my cough, which I both loathed for its taste and greatly appreciated for their kindness and its effects. At the end of my class I went home to bed.

Reading Robert Letham’s book on The Holy Trinity which had arrived too late for me to incorporate many its insights into my course, I realized that I would have to change the last twelve pages of the course. It is a most useful and highly recommendable book.

By Sunday morning I was feeling a bit better and was able to preach briefly in Pan de Vida where I had agreed to replace Ruben Mendoza who is ill with stones in his kidneys and awaiting an operation in June! Charles Pecharovich’s wife charo was out and feeling well that morning, though she is still far from good health. In the afternoon I rested briefly before going to Manantial de Vida at 5.00 pm to replace Abraham Rengifo, who although he was present, had had an eye injury following an incident on the football field in Ite the previous weekend which had prevented him from much activity, including reading, during the week.

Both services were enjoyable, although the preaching was less than inspiring as I coughed my way through it. But the Lord was good and some people were blessed. As we arrived home we discovered that our telephone wires were down yet again (a constant hazard here as they cross fields where every time trees are pruned the lines are cut). Monday was spent in bed with Robert Letham’s book contemplating the changes to my History of Doctrine course. Lourdes rang Blanca Valenzuela (cell phones are marvellous when they are charged and have credit) to apologize because we would not be going to the Bible Hour and discovered that she was with Ruben Mendoza and they were both awaiting their medical appointments in the hospital, Ruben for an echograph and Blanca for a X ray of her foot, which gives her continual problems.

It is now Wednesday and the changes have been made to the course. Neither the car nor the telephone have been fixed as yet. Nor is my cold completely cured, despite my absence from the Bible Hour last night. I rang Paul Durand, the preacher this term, to apologize for my absence and ask about his wife, who was teaching one of the courses in the Womens’ Study Fellowship this term until she had to go into hospital for a gall bladder operation last week. She is now home and recuperating.

My cold/flu is one of the least of the illnesses which are plaguing us at the moment. Yet the long weekend was good. I learned much about doctrine from my reading and about the practical help which God gives in difficult times as I preached.

PS Obviously our telephone line is now working again

What is a Baptist?

2009-04-10T15:20:00.000-07:00

A Baptist, first of all, is someone who has been born again (Jn 3), who has put his or her faith in the Lord Jesus Christ for the forgiveness of their sins (Ephes 2:8-10). Then he or she has obeyed His command to be baptized as a public testimony of his or her commitment to Him and to His people (Mat 28:18-20; Rom 6). Following this he or she has joined a church all of whose members have had a similar experience of saving faith and have been baptized (Acts 2:41-42). This is where he or she can grow as he or she learns more about Christ and how to obey Him (Mat 28:20). This church only has such members because it is under the authority of the Bible, the Word of God (II Tim 3:15-17), and is seeking to obey the commands of Christ its Head. As such it is autonomous and answers to Him alone for all its beliefs and practices (Rev 2,3). It does not depend on or accept interference from any person or body outside of itself (especially not from a non Christian state), though it seeks to develop and maintain close relations with other churches which have the same beliefs. A Baptist desires freedom to worship God as he or she believes the Bible teaches, but he or she also believes that everyone should have that same freedom to worship or not to worship as they believe, because each person will answer to God individually for their beliefs. While they should not be persecuted for their faith or lack of it, it is the duty and privilege of every Christian in every true church to spread the message of the Gospel to everyone, so that others too can have a relationship with God through Christ.

A SIMPLE WAY TO PRAY

2009-04-10T15:08:00.000-07:00

Martin Luther was asked by Peter Beskendorf, known throughout the town as Peter the master barber, for a simple way to pray. The obvious answer was to go to the model prayer which Christ taught his disciples in response to a similar request. This is exactly what Luther does, but he also goes to the Ten Commandments and the (Apostles’) Creed to develop the theme. Note that whilst he begins with the words of Scripture he does not confine himself to them, but is prepared to use the Creed as well. This is undoubtedly because he saw this as a wise summary of biblical truth about God, which indeed it is.

He begins by recommending the Psalter, the Ten Commandments, the Creed, some words of Christ or of Paul or some Psalms as stimulants to prayer. He recommends prayer first thing in the morning and last thing at night. It should not be postponed for other business.

Work done for Christ’s sake can be prayer as it is offered to God. For the unbeliever his work is a curse because he ignores God. Christ says “pray without ceasing” (Luke 11) because we must guard against sin, which we cannot do unless we fear God and keep his commandments (Ps 1:1,2).

But we must not neglect formal prayer and become lazy. The devil is not lazy. “Our flesh is too ready and eager to sin and is disinclined to the spirit of prayer.” When your heart is warmed, kneel or stand, hands folded, eyes toward heaven. Think or think briefly. (Note his specific ideas which go against our ideas and practices today.)

He begins, “O Heavenly Father, dear God, I am a poor unworthy sinner.” Christ taught us to pray and this is our motivation: obedience to God’s word and trust in God’s promise. “In the name of my Lord Jesus Christ, together with all your saints and Christians on earth...” (Note his emphasis on the church collectively. I pray as part of the people of God, in communion with them) “Our Father etc.” He is prepared to use the form of words of the Lord’s Prayer as we, as “good” Baptists are not. But he does not leave it there. He goes on to say that we must repeat the petitions one by one and expand them.

1 “Hallowed be thy name” in us and in all the world He prays against those who take God’s name in vain, taking contemporary examples of the turk, the pope, false teachers and fanatics. They do the devil’s work and this is an affront to God.

We should pray that God would convert and restrain them. “Convert those who are still to be converted” (Predestination) so that together they can with us hallow God’s name in true doctrine and holy life. (Doctrine is practical and leads to holiness.) Restrain “those who are unwilling to be converted” (The Bondage of the Will does not deny responsibility and moral culpability.) so that they do not (1) dishonour God’s name or (2) mislead the poor people. (Note both the order of priorities and the pastoral concern.)

2 “Thy kingdom come”. Men take the gifts and power God has given them to serve him, and use them for their own ambition and to oppose his kingdom (Gen 3). There are many against the few in God’s kingdom, so he prays, “Convert them and defend us”. “Convert those who are still to become children and members of thy kingdom, so that they with us and we with them may serve thee in thy kingdom in true faith and unfeigned love, and that from thy kingdom which has begun, we may enter into thy eternal kingdom.” (Predestination gives confidence in prayer. The church is the kingdom begun. This in the light of his doctrine of the two kingdoms. He is Augustinian here.)

Defend us from those who continue to oppose. Their fall means they cease to oppose. (He is not afraid to call for their destruction, but he is not vindictive. They are opposing God’s kingdom.)

3 “Thy will be done on earth as it is in heaven”. The world tries by every means to destroy the things of God. (There is no neutrality.) Convert them and defend us. Convert them so that they obey your will (change of habit and lifestyle). This will involve the cross (no easy lifestyle), but in this way they “acknowledge, test and experience thy benign, gracious and prefect will”. Defend us: turn our enemies’ schemes against them (Ps 7:16).

4 “Give us this day our daily bread”. He seeks blessing in this temporal and physical life, peace and protection against war and disorder. He prays for the emperor: for his success against his enemies and wisdom to rule well. Grace for subjects to serve loyally and obediently. To all estates, diligence, charity and loyalty to one another. For the weather and good harvests. For house and property, wife and child. For myself, the ability to manage, support and educate as a Christian should. Defense against evil angels in the affairs of this life.

5 “Forgive us our trespasses as we forgive those who trespass against us”. “Enter not into judgment against us, because no man living is justified before thee.” Do not count against us unthankfulness for your goodness, or our straying into sin every day (Ps 19:12). “Do not look upon how good or how wicked we have been, but only upon the infinite compassion which thou hast bestowed upon us in Christ thy dear Son.” (Not even our good works. There is no merit outside of Christ.) Forgiveness to those who harm us “as we forgive them from our hearts”. (Do we?) They injure themselves by arousing God’s anger. “We are not helped by their ruin; we would much rather that they be saved with us.” If we feel that we cannot forgive we should ask for grace to do so.

6 “And lead us not into temptation”. We should be fit, eager and alert in God’s service in order to avoid laziness and complacency. Thus the devil cannot fall upon us, “deprive us of thy word” and cause factions and other sins. (Note the importance of the Word of God in this.)

7 “But deliver us from evil” (Eph 5:16). This life is full of calamity, misery and evil. (Note how he views life.) God help us to pass through this life so that we are not fearful when we come to die.

Speak the Amen firmly. “Never doubt that God in his mercy will surely hear you and say ‘yes’ to your prayers.” We are united with all Christians in our prayers, and they with us. (Not the individualism of which Luther is often accused.)

This should not be a vain repetition of words, but a guide for our thoughts. We may get so involved in one petition that we forget the other six. Do not obstruct this. Listen in silence and follow through these thoughts. “The Holy Spirit himself preaches here, and one word of his sermon is far better than a thousand of our prayers.” There is more learned in prayer than in reading and speculation.

The heart must be made ready for prayer. “Prepare your heart for prayer, and do not tempt God” (Ecclus 18:23). Better this than a babbling month and wandering thoughts. “A person who forgets what he has said has not prayed well. In a good prayer one fully remembers every word and thought from the beginning to the end of the prayer.” (On this criterion, how many of our prayers are good?). Concentration is necessary, as with a barber using his razor. “He who thinks of many things thinks of nothing and does nothing right.”

This is how to use the Lord’s Prayer, which is even better than the Psalter. But many use it thousands of times and never pray it. (We, as good Baptists, of course, ignore it.)

Luther then counsels that if there is time one should then go through the Ten Commandments. He divides each in four parts: (1) Instruction; (2) Thanksgiving; (3) Confession; and (4) Prayer. Thus he treats them pastorally using the first, second and at times even the third use of the Law to make his points.

1 “I am the Lord your God... you shall have no other gods before me.” “God expects and teaches me to trust him sincerely in all things.” He purposes to be my God. I must think of him like this or risk losing eternal salvation. Trust nothing else.

We should give thanks to him for his compassion. He has come to us in order to be our God.

I should confess my sin and ingratitude for despising such teaching and such a precious gift and for provoking his wrath through idolatry. (Note the teaching comes first. The teaching shows me that this is a gift.) I must repent and ask for grace. (Note this second use of the Law.)

I should pray for help to understand and live out the commandment and that God preserve my heart so that I never again forget these things.

2 “You shall not take the name of the Lord your God in vain.” (Remember Luther combines our introduction and 1st and 2nd commandments into one and divides our 10th.)

I must keep his name “in honour, holiness and beauty” not swearing, cursing and “not to be boastful or seek honour or repute for myself.” My honour is “that he is my God and that I am his lowly creature and unworthy servant”. (Giving myself honour is dishonouring him.)

I should be thankful that he has revealed his name to me. His name is my refuge (Prov 18:10).

I should confess my lifelong sin against this commandment, my failure “to invoke, extol and honour his holy name”. (Omission as well as commission.)

I should pray for health and strength to obey this commandment and be preserved from “ingratitude, abuse and sin against his name”.

Again if the Holy Spirit speaks then we should listen and leave this list (Ps 119:18).

3 “Remember the Sabbath day to keep it holy”. (Luther is not a sabbaterian.) It is not for idleness or worldly pleasure, but to be kept holy. It is not sanctified by our works and actions, because our works are not holy, but by the word of God, which sanctifies all with which it comes into contact, “be it time, place, person, labour, rest etc.” (I Tim 4:5). I must hear and contemplate God’s word on the Sabbath. (It is not for playing bowls in Geneva.)

I should give thanks in my own words, praise God for his benefits, and pray for myself and the whole world. “He who so conducts himself on the Sabbath day. keeps it holy. He who fails to do so is worse than the person who works on the Sabbath.”

Thank God for his goodness in giving us the preaching of his word. “When this precious and saving word is absent, nothing remains but a fearsome and terrifying darkness:”(Do we believe this?)

Confess great sin against the word of God. Yet he still sends it to me.

Pray for preservation in the word, for preservation from false teachers, and that God would send labourers into his harvest (Mat 9:38) and for grace to “hear, accept and honour their words as his own words”. (Note the idea that the preaching of the word of God is the word of God. Note also Luther’s change from the day in itself to its right use.)

4 “Honour your father and your mother.” I should recognize God as my Creator and Sustainer. He has given me my parents and “instilled in them the desire to care for me”.

We should be thankful for the increase and preservation of the human race, of households and states. These two latter allow government to continue to function. (Note the first use of the Law.) Without government there is no peace, without peace there is no family, without family no children. This commandment guards and preserves both family and state and teaches children and subjects to obey. Failure in this leads to anarchy. This commandment then is of unspeakable benefit.

We should confess sins of disobedience by provocation, offence, impatience, resentment and scorn. “Whoever does not obey father and mother must obey the executioner, or otherwise come, through God’s wrath, to an evil end.” (Note God’s active wrath and not just cause and effect.)

We should pray for blessing on family and state. We should help improve home and nation by our actions, “all to the praise and glory of God, for our own benefit and for the prosperity of all.” (Seeking God’s glory first results in blessing for us and others.) Pray for parents and superiors.- for understanding and wisdom to govern well, and that God preserve them from tyranny. Parents should here pray for their children and workers. Pray to the Father “who has set you in an office of honour in his name”. The name “father” is an honour. Pray for grace to govern and instruct, and grace for them to obey. These are God’s gifts.

5 “You shall not kill.” God desires love for our neighbours. We must not harm, but protect our neighbours, and they us.

Thanks for God’s love, providence and faithfulness in giving me this shield of protection. The sword is established for those who disobey (Rom 13). Apart from this commandment the devil would instigate massacre, which God sometimes inflicts as punishment. (Note the balance: the devil instigates sin; God inflicts just punishment.)

Confession of ingratitude for this protection, and for killing our neighbour in our thoughts.- anger etc.

Pray for understanding and help to keep it; preservation from “the murderer who is the master of every form of murder and violence”; grace to live in peace with one another.

6 “You shall not commit adultery.” God wants me to live “chastely, decently and temperately, both in thoughts, and in words and in actions”. More than this, I “ought to assist, save, protect and guard marriage and decency to the best of my ability”. I must protect my neighbour’s good character and honour.

Thank God for accepting my husband, wife, etc. into his care and protection. Those who violate this commandment suffer for it now or in hell. This preserves decency in society; otherwise the devil would have a field day. At times God permits this as punishment on society. (Note here the first use of the Law again.)

Confession of sin, of ungratefulness for this protection, and for wishing at times that God would permit these things.

Pray for grace to keep the commandment “gladly and cheerfully”.

Again, it is not the form of words, but the thought that matters. Thought can review all Ten Commandments rapidly or take just one or two at a time.

7 “You shall not steal.” “I must not take my neighbour’s property from him, or possess it against his will, either in secret or openly.” Thus I must be honest in business and support myself by the sweat of my brow. God here protects my goods. God has provided a penalty which includes placing “the gallows and the rope in the hands of Jack the hangman” (Luther seems to have no problem with capital punishment for theft.) God punishes theft by bringing on beggary.

Thank God for his protection, without which nothing would be left to us.

Confess sin and ingratitude.

Pray for grace to learn, ponder and become better people, and that Judgment Day, for which we pray (Rom 8:20-23) would bring this crime to an end.

8 “You shall not bear false witness.” We should be truthful, shun lies, and be glad to speak well of each other and delight in hearing what is good in others. God thus protects our integrity and will not let violations go unpunished.

Give thanks for the teaching and protection provided.

Confession of sin.

Pray for help to obey “and for a healing tongue”.

9 & 10 “You shall not covet your neighbour’s house.” (Note that he takes these “two” together. Can he not really divide them?) We are not to dispossess our neighbour of his goods “under Pretense of legal claims”, but help him to keep it. We should give thanks, confess sin and pray for strength to obey.

The fourfold aspect of the Ten Commandments “as a school text, song book, penitential book and prayer book” should be noted. One should not tire oneself in prayer. (This from one who had prayer the Hours of the Church) It is not the length, but the frequency and ardency of our prayers which matters. Part of this is sufficient if it “kindles a fire in the heart”. The Spirit grants this when God’s word clears and frees our thoughts. (Note the Spirit and the Word together.- a favourate theme with Luther.)

To start to speak of the place of faith and Scripture in prayer would be unending. Take a commandment one day, a Psalm the next day to “kindle a flame in the heart”.

A Simple Exercise for Contemplating the Creed

This fourfold method can be used with the Creed. The Creed has three parts “corresponding to the Three Persons of the Divine Majesty”.

The First Article of Creation

“I believe in God the Father Almighty, maker of heaven and earth.”

This teaches “who you are, whence you came, whence came heaven and earth”. You are God’s workmanship. “In yourself you are nothing, can do nothing, know nothing, are capable of nothing.” “What were you a thousand years ago?... Nothing, just as that which will never be created is nothing. But what you are, know, can do and can achieve is God’s creation.” Reason does not understand this, but we should rejoice in it. (Luther is not into “healthy Christian self-esteem”!!!)

We should give thanks for our creation out of nothing and for God’s provision “out of nothing” (!?), for our excellence.- body and soul, intelligence, five senses, that we are masters of the earth. Here we should meditate on Gen 1-3.

We should confess and lament our lack of faith and gratitude.

We should pray for a true and confident faith.

The Second Article of Redemption

“And in Jesus Christ, his only Son, our Lord,” etc. This teaches how Christ redeems us from death, the penalty of Adam’s sin. Just as we do not doubt that we are God’s creatures, we should not doubt that we are redeemed. “Jesus Christ, our Lord. Likewise, suffered for us, died for us, arose for us. All this is ours and pertains to us; that us includes yourself, as the word of God declares.”

We should be thankful for such grace and rejoice in salvation.

We should confess wicked unbelief and mistrust of this gift, idolatry, prayers to the saints, our good works.

We should pray for preservation “in true and pure faith in Christ our Lord” .

The Third Article of Sanctification

“I believe in the Holy Spirit,” etc. (Note that the rest of the Creed is seen as part of the article on the Holy Spirit. “The holy catholic church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting” are all results of his work.)

“This is the third great light which teaches us where such a Creator and Redeemer may be found and plainly encountered in this world, and what this will all come to in the end. Much could be said about this, but here is a summary: Where the holy Christian church exists, there we can find God the Creator, God the Redeemer, God the Holy Spirit, that is, him who daily sanctifies us through the forgiveness of sins, etc. The church exists where the word of God concerning such faith is rightly preached and confessed.

“Again you have occasion here to ponder long about everything that the Holy Spirit accomplishes in the church every day, etc.

“Therefore be thankful that you have been called and have come into such a church.

“Confess and lament your lack of faith and gratitude, that you have neglected all this, and pray for a true and steadfast faith that will remain and endure until you come to that place where all endures forever, that is, beyond the resurrection from the dead, in life eternal. Amen.”

Analysis

Luther deals with the importance of prayer in his Larger Catechism, written for the instruction of ministers, in 1528:

“1 We have heard what we are to do and believe. The best and most blessed life consists of these things. Now follows the third part, how we are to pray. 2 Mankind is in such a situation that no one can keep the Ten Commandments perfectly, even though he has begun to believe. Besides, the devil, along with the world and our flesh, resists our efforts with all his power. Consequently nothing is so necessary as to call upon God incessantly and drum into his ears our prayer that he may give, preserve, and increase in us faith and obedience to the Ten Commandments and remove all that stands in our way and hinders us from fulfilling them. 3 That we may know what and how to pray, our Lord Christ himself has taught us both the way and the words, as we shall see.

“4 Before we explain the Lord’s Prayer part by part, it is very necessary to exhort and draw people to prayer, as Christ and the apostles also did. The first thing to know is this: It is our duty to pray because God has commanded it. We were told in the Second Commandment, “You shall not take God’s name in vain.” Thereby we are required to praise the holy name and pray or call upon it in every need. For to call upon it is nothing else than to pray. 6 Prayer, therefore, is as strictly and solemnly commanded as all the other commandments, such as having no other God, not killing, not stealing, etc. Let no one think that it makes no difference whether I pray or not, as vulgar people do who say in their delusion: “Why should I pray? Who knows whether God heeds my prayer or cares to hear it? If I do not pray, someone else will.” Thus they fall into the habit of never praying, alleging that since we reject false and hypocritical prayers we teach that there is no duty or need to pray.”

Prayer is a duty as well as a necessity and a privilege: He does not have to prove this to Peter the master barber, because Peter has already requested help with this aspect of his Christian life. But we should note it. We pray because God commands it and it shows our dependence on him for all things.

There are several things to note in this presentation. Firstly Luther is writing pastorally to help a friend to pray. Thus he begins with the Lord’s Prayer unlike in his Small and Large Catechisms where it comes after the Ten Commandments and the Creed. He tells us that what he is explaining is his personal norm in prayer. He recommends praying the whole prayer through before detailing each petition: “I pray in the name of my Lord Jesus Christ together with all thy saints and Christians on earth as he has taught us: Our Father who art, etc., through the whole prayer, word for word.” Whilst others are content to “recite” it, we, as Baptists, seem to have a fear of repeating it.

Time is important as a matter of priority: “It is a good thing to let prayer be the first business of the morning and the last at night.” Not only time of day but length of time. Luther prayed for hours at a time. Spurgeon claimed he could not do so , but that there was scarcely fifteen minutes in the day when he was not in communion with God. In a way that is even more challenging, as we can always make excuses for not having long periods available, but cannot avoid Spurgeon’s argument so easily.

Physical position is also something which, whilst mentioned in passing, is not ignored: “kneel or stand with your hands folded and your eyes toward heaven and speak or think as briefly as you can”. He seems to be saying that we should pray looking up to heaven. This is interesting. Spurgeon in contrast, speaking of public prayer says “I have noticed a habit among some.- I hope you have not fallen into it.- of praying with their eyes open. It is unnatural, unbecoming and disgusting. Occasionally the open eye uplifted to heaven may be suitable and impressive, but to be gazing about while professing to address the unseen God is detestable.” (Lectures to My Students I:5 p 68).

But attitude of heart is fundamental:

But Luther does not stop with the Lord’s Prayer. The Ten Commandments are useful in prayer as well as they show us our sin (Second use of the Law). But, as we have seen, he uses them not only to elicit confession. They and the articles of the Creed which follow have a fourfold aspect: “as a school text, song book, penitential book and prayer book”. He begins with instruction, because we must know “what man is to believe concerning God, and what duty God requires of man” (WSC 3) before we can rightly come to him.

Nor should we come with a “shopping list”. Luther puts thanksgiving even before confession. We must see and appreciate the privileges God has given to us. He takes time to deal with this aspect of prayer. We should be grateful for all that God has given us, and everything we have has come from him (See the First article of the Creed). We should also use the Ten Commandments as motives for thanksgiving. God has given them as a means of protection for society. What is a command and duty to me with respect to others is also a command and duty to others with respect to me. Thankfulness is important in prayer then. When we come to deal with our sin, this realization of God’s goodness to us should make it even more heinous to us.

The Heidelberg Catechism takes the order Guilt, Grace and Gratitude (Q/A 2. “How many things are necessary for thee to know, that thou, enjoying this comfort, mayest live and die happily?
Answer. Three; (Luk 24:47) the first, how great (I Cor 6:10, 11; Jn 9:41; Rom 3:10, 19) my sins and miseries are; the second, how I may be delivered (Jn 17:3) from all my sins and miseries; the third, how I shall express my gratitude (Ephes 5: 8, 9, 10) to God for such deliverance.”), but Luther says in effect that in prayer Grace should be recognized first, (how else can we understand God’s character or approach him?) and then Gratitude should follow.

It is interesting that he does not argue for confession of guilt in order to “clear the way” to enter into God’s presence. Following his conversion, and being constantly aware of the roman doctrine of merits, he always wanted to reject anything which would give the appearance of “good works” somehow contributing to his relationship to God. (See on the first article of the Creed: “In yourself you are nothing, can do nothing, know nothing, are capable of nothing.” “What were you a thousand years ago?... Nothing, just as that which will never be created is nothing. But what you are, know, can do and can achieve is God’s creation.”) We should be thankful to God for his mercy and grace to us in Christ (See the Introduction to the Lord’s Prayer: “O Heavenly Father, dear God, I am a poor unworthy sinner. I do not deserve to raise my eyes or hands toward thee or to pray. But because thou hast commanded us all to pray and hast promised to hear us and through thy dear Son Jesus Christ hast taught us both how and what to pray, I come to thee in obedience to thy word, trusting in thy gracious promise. I pray in the name of my Lord Jesus Christ together with all thy saints and Christians on earth as he has taught us: Our Father who art, etc.”) God’s mercy in Christ is what gives me access to him, not my confession of and repentance for sin.

But confession of sin is necessary, for we are great sinners, even in our best moments. Thus in the Second Article of the Creed we should confess “innumerable good works of yours which have opposed such salvation”. We generally fail to put our good works into the category of things to confess, yet this is biblical: “But we are all like an unclean thing, And all our righteousnesses are like filthy rags; We all fade as a leaf, And our iniquities, like the wind, Have taken us away.” (Isa 64:6).

Here the Second Use of the Law comes into its own, though he is not unaware of the first, as we see in his thanksgiving for the protection of the Law. But the Law shows us our so that we may confess it and seek forgiveness. Then we should pray for strength not to repeat these sins, but to live henceforth in conformity with the will of God revealed in his Law.

In his instruction he often applies the Third Use as well. He does see the commandments as showing us our Christian duty.

He then comes to the Creed. He has no problem in using this as a stimulus to prayer. In doing so he is not elevating it to the status of Scripture, but it is a valid and a valuable summary of Christian doctrine. The use of the Creed helps to keep our prayers not only God-centred but positively Trinitarian in outlook, as indeed they should be. Creation, Providence and Redemption are all Trinitarian. We have communion with the Triune God and these things should be reflected in our prayers

Note in everything that doctrine leads to devotion. They are neither divorced nor opposed. Good doctrine should lead to spirituality and spirituality should flow from good doctrine. Paul’s Epistles are a good example of this. Sadly it is not always the case. Muddle-headed doctrine can exist side by side with genuine loving devotion to Christ. Exact orthodoxy can be cold and lifeless or even aggressively hostile. But ideally appreciation of Who God is and what he has done for us in creation, above all in redemption in Christ, and also in our lives and relationships through the Holy Spirit, should lead to thanksgiving, confession and prayer.

He relies also on reading, or probably he assumes a good memory: (He himself would have known most of the Psalter by heart.) “as time permits, I say quietly to myself and word-for-word the Ten Commandments, the Creed, and, if I have time, some words of Christ or of Paul, or some psalms, just as a child might do.”. Meditation is also part of the exercise of prayer. We should think through what we pray and seek the Holy Spirit to “kindle a fire in the heart” but do so not by awaiting a mystical experience but by meditation on Scripture or Scriptural truth.

The exercise of the heart is vital: “It is of great importance that the heart be made ready and eager for prayer. As the Preacher says, “Prepare your heart for prayer, and do not tempt God” [Ecclus. 18:23]. What else is it but tempting God when your mouth babbles and the mind wanders to other thoughts?”

Coldness or joylessness are real possibilities, but these must be corrected, and the way to do this is by meditation on Scripture: “First, when I feel that I have become cool and joyless in prayer because of other tasks or thoughts (for the flesh and the devil always impede and obstruct prayer), I take my little Psalter, hurry to my room, or, if it be the day and hour for it, to the church where a congregation is assembled and, as time permits, I say quietly to myself and word-for-word the Ten Commandments, the Creed, and, if I have time, some words of Christ or of Paul, or some psalms, just as a child might do.” Even private meditation in a public service of the church is legitimate!

Should we use catechisms to stimulate our prayers? I am thinking of the sections on the Ten Commandments and the Lord’s Prayer and even the Apostles’ Creed in Luther or Heidelberg. I am not sure as there is the danger of things developing into a reading session or a theological study, which would defeat the purpose of the whole thing.

The big danger is formalism. This has always been the free church argument against liturgical forms. Bunyan says somewhere “Scripture saith ‘I will pray with the Spirit and with the understanding also’, it saith not ‘I will pray with the Book of Common Prayer’.” But the sad fact is that often our prayers are impoverished, and a form of words can sometimes be of great help in correcting this. L. E. Deans, that well known Irish Baptist pastor of the Twentieth Century, once said that he used the Apostles’ Creed as the framework for his public prayers on Sunday mornings.

This brief work of Luther’s has once again been a great challenge to me. Even if we do not agree on with all that he said, and personally I think I do, or if you do not agree with my analysis or questions, we would all agree that our prayer life is defective. I for one am glad for the stimulus and encouragement which Luther has given me. Once again, “I believe in ... the communion of saints” and thank God for the communion with his servant Martin Luther which has helped me in my communion with God himself.

The Integral Mission of the Church

2009-04-06T08:04:00.000-07:00

Last weekend (Friday 3rd and Saturday 4th of April) we in the Evangelical Baptist Seminary of South Peru at last had the privilege of having Pastor Pedro Arana present in Tacna. He was due to come last November but could not due to a regional strike which closed the airport. His theme was “The Integral Mission of the Church”, and if he confirmed us in our faith in the centrality of the Gospel in the life and proclamation of the church, he also challenged us as to our practices.

He began by speaking of the need to go to Scripture in order to define mission. There, he argued, we find that God is a missionary God, going out from himself to the human race. Thus he fulfils his eternal purpose by showing his love in Jesus Christ, his incarnate Son. In the incarnation, death, resurrection, ascension and intercession of Jesus Christ God enters into this world. Christ is also present in our preaching and in giving faith and repentance to men and women.

The Word of God is central in the life of the church. It gives existence and purpose to the church. It is our only standard of faith and practice. We must return to this historic Evangelical belief in an age when experience, tradition and even dreams are seen as norms in some churches. It is the Bible which defines the mission of the church.

The church worships God and thus glorifies him. But we must also respond to the signs of the times. We need to understand the times in which we are living, but we also must understand the Word of God in order to understand what God thinks of the present situation.

The church is God’s agent in mission. It is defined in Trinitarian terms. We are 1) the People of God, 2) the Body of Christ, and 3) the Community of the Spirit.

The mission of the Bible is not to teach us the events of the future nor to give us an economic or social plan for society. It is to instruct us in the way of salvation through faith in Christ and sanctification by the Spirit (II Tim 3: 14-17) and this will make us useful in society.

Mission in the Bible is defined in terms of the church and its testimony. We testify by all that we do as the People of God. God made this world and he also made us in his image. Everything we do is in this context. Our worship, fellowship, proclamation, service, stewardship and all that we do should be firmly based on the Word of God and reflect the God whom we serve in a world which needs to know him.

We were seriously challenged as to the place of the Word of God in the life of many Evangelical churches today. It does not have the central place it once did, and should still have. In Peru parts of the Roman Catholic Church are waking up to the need for Evangelism. Some are studying the Bible seriously and are even talking of justification by faith alone. If Evangelicals are sidetracked by other matters, could it be that God is raising up others to do his work with his Word. As Evangelicals we must not be complacent, but must repent of our failings and return to the centrality of the Word of God.

The course was well worthwhile. I personally would love to have Pastor Arana back again some time in the near future to continue to challenge us biblically.

Inauguration of Academic Year 2009 in SEB del Sur

2009-03-31T09:05:00.000-07:00

On Monday the 30th of March we held the inauguration service for the new academic year in the Evangelical Baptist Seminary in Tacna. After the Rector had greeted everyone present the Vice- Rector, Silas Ramos opened in prayer and then Abraham Rengifo lead a time of praise. The Rector then spoke of the role of the Seminary as a servant of the churches and thanked them for their confidence in sending students and their help in giving them practical work and assessing them in this.

After singing the theme chorus of the Seminary, “We are the people of God”, the Director of Studies, Graham Williamson, introduced the teachers for this semester. There are twelve in all for different churches and with differing gifts which, we hope, complement each other. Fredy Mandamientos then introduced the folk group Amar, who sang two pieces before the Scripture reading from Exodus 18:19-21.

The new youth pastor of the Christian and Missionary Alliance Church, Felipe Ovejero then preached on the advice of his father-in-law, from the passage in Exodus where Moses’s father-in-law gave him advice. We must first be before God, then we must teach his word and do so practically. He encouraged the students not to keep their theology to themselves, but to share it with others in the church and beyond if they wished God to bless them. It was a challenging message for both teachers and students.

Following a hymn, Charles Pecharovich, one of our teachers and the Director of our Distance Programme in Puno, closed in prayer. Amar were then asked to sing again and did so as everyone else enjoyed cake and coke.

The service set a good tone for the new term and it is to be hoped that both students and teachers will heed the advice of the fathers-in-law of both Moses and Filipe. Pray for the classes which begin on the 31st of March and continue, God willing, until the 11th of July. May God bless us and make us a blessing to his churches here in the south of Peru.

Peruvian Society II Dictatorship and Democracy

2009-03-27T13:21:00.000-07:00

Peruvian Society
(An Ocasional Series)

These articles are not written from a superior attitude which despises Peruvian society. If they are critical, it is the criticism of someone who is trying to understand and then to explain, what he has observed as a foreigner living in Peru. As such, they are a humble attempt to explain matters to outsiders from the point of view of an outsider who has had the privilege of “insider” knowledge.

They are not the product of profound reading, but of simple observation, and are personal reflections from an Evangelical perspective and with application to evangelicalism in Peru. All that is said in them should be seen in this light.

II Dictatorship and Democracy

Democracy is said to be a recent development in Peru and perhaps to be still fragile. Yet at one level it is very deep in society. Communities in the countryside and neighbourhood associations in the cities have constant assemblies to debate everything imaginable, from the distribution of land for this year’s sewing, to having electricity and water installed in new areas of the constantly growing cities.

Everyone must participate in constant elections and referendums. It is obligatory to vote in municipal, regional, national and presidential elections, and there are heavy fines for non-participation. However, after a couple of months these are usually revoked.

Political leaders of all persuasions must of necessity be populist in their promises. Even the most serious politicians, including two ex-presidents had to put on shows and personally dance as integral parts of their election campaigns.

Until recently Peruvians made the mistake of actually believing all the promises which politicians made, no mater how extravagant. Obviously bitter disappointment and disillusionment followed, until the next “messianic” figure appeared on the scene with a new programme and a new party, and the promise of changing the world.

Another reaction was to see the whole state as corrupt and oppressive, and work for its overthrow. Thus the terrorist movement, “Shining Path” was “Gang of Four” Maoists who wished to put the calendar back to zero and start again.

However, despite the democratic rhetoric of many, when they came to power they looked after themselves and their party members, or even their own family in some cases, first. Most ex-presidents face accusations of corruption and anti-constitutionalism as a matter of course.

Whilst some have worked hard to improve society and the economy, the general feeling of the people is that, if they personally are not corrupt, then their families and close political allies certainly are.

Again, despite all the democratic talk and the detestation of dictatorship, many former dictators (mainly military) are often admired for their achievements. Whilst democracy debates every issue from every angle, dictatorship does things.

Once again this is reflected in Evangelical churches, where sadly often the pastor and his friends and family control everything, including the money or even the title deeds to church property, and give account to no one for anything they do. The authority of the pastor, based on his exposition of the Word of God, is often replaced by the authority of his office in itself, or even in that of his forceful personality. The sheep of Christ either suffer in silence (and often resentment) or find another leader and split the congregation to go off and form a new church two streets, or less, away and are soon accepted by all as a true church. No wonder the Cardinal Archbishop of Lima described Evangelical churches as “a few insignificant people meeting at the corner of a street”. Compared to that, Roman Catholicism has a history and seriousness not to be ignored.

Peruvian Society I History and Attitudes

2009-03-27T13:16:00.000-07:00

Peruvian Society
(An Ocasional Series)

I History and Attitudes

Oppression is a reality in Peru. In the 1980’s, during the period of apartheid in South Africa, Peru was known as “the hidden South Africa”. Your surname, the colour of your skin, or your features determined your place in society. This is changing, especially in the last 20 years, and may perhaps go to the opposite extreme.- a 360 degree turnaround that will bring us to a position where the more “European” one is the more discrimination there will be against one.

The Inca Empire is seen as an ideal time in Peruvian history, when everyone was equal. The political Left has seen it as an almost utopian model. However this is simply a myth. The Inca, his family and court were very much in power. Everyone else was equal and society provided for all the needs of all the people in a form of collectivism. But there was no real freedom.- come to think of it, perhaps this does reflect a leftist utopia.

The Spaniards are seen as the cause of all the problems in Peru. Less than 20 men conquered the entire Inca Empire by holding the Inca to ransom for two rooms of gold and then killing him anyway.

The Incas had three basic laws: Do not lie, do not rob, do not be lazy. It is said that the Spaniards practiced just the opposite. They became owners of vast territories and enormous numbers of slaves. Whilst the slaves worked they put their feet up and enjoyed themselves (when they weren’t fighting amongst themselves or putting down futile rebellions).

So the idea exists in Peru that one has “arrived” when he is in charge and doesn’t actually do anything, but has everyone dependant upon him. The Spanish exploitation of the riches of the Inca Empire is seen in the attitude of the professional classes of a generation ago. Professional men expected to work for 30 years (women for 25) and then retire on full pension without tax. Thus a man could retire at 50 and expect to spend the rest of his life eating, drinking and making merry with his friends. This ideal is still cherished by the older generation of middle class professionals, who resent the law which now obliges their children to work until they are 65.

Oppression of the “indians” (now a politically incorrect term and a great insult) resulted in two opposite reactions: one is an almost masochistic resignation which does not expect anything to change and is indifferent to anything except authoritarianism, to which it responds with instant obedience; and the other is an almost institutional view of Revolution as something desirable and to be applauded.

Leading revolutionary leaders almost invariably have come from high society (with a few exceptions such as Hugo Blanco in Cuzco who is indigenous, but is married to a Swiss woman).

Sadly these situations are reflected in Evangelical churches and organizations, where “indians” are loyal to their churches, but know they will be ignored in major decision-making, unless the church is almost totally indigenous (as in the sierra). They are often resigned to this, but often harbour a deep resentment to authority.

Pastors and other leaders (“Servants” is the in term) are often authoritarian and these types of people actually achieve many things, but at the cost of harshness and dictatorship.

Breakfast at the Seminary

2009-03-21T14:24:00.000-07:00

Saturday 21st of March was a first for the Baptist Seminary in Tacna as we held a breakfast for the pastors of the Tacna churches. Elizabeth Almanza and Rosa Espinosa were up early to prepare juice and eggs and Lourdes and John Brew arrived with the bread and proceeded to set the tables. When Graham and Lourdes Williamson came down they were sent back up to bring down knives and spoons as Lourdes Brew went home to bring back more glasses.

The first pastors arrived about 8.00 o’clock and we were still not quite ready as Lourdes Williamson set to help preparing eggs and Maritza Casas started pouring the juice. It was about 8.20 when we made a start with a short devotional message from II Tim 2:2 about how the Seminary could help the churches prepare faithful men to bring the apostolic message to the next generation.

After Silas Ramos gave thanks we all shared a lovely breakfast, and then our Administrator, Elizabeth Almanza gave us a Power Point talk, prepared by herself and Blanca Valenzuela about what the Seminary had to offer in terms of courses. Graham Williamson, our Director of Studies then thanked everyone for coming and asked if there were any questions. He then ably fielded these with a bit of help from John Brew.

It was encouraging to hear former students saying how much they had appreciated their time at the Seminary and how it had helped them in their present ministries. Timoteo Alverez hit the right note when he said that he had learnt some things at the Seminary but that he still had to continue studying and learning all the time. That is the type of attitude we want to see in our graduates, not one that says, “now I know everything”, but rather one which says, “now I have the tools and know how to study I am better equipped to undertake my ministry for the Lord. Graham then closed the meeting in prayer.

We had hoped to show a video of former students speaking about how the Seminary has helped them but this was not possible due to technical difficulties. Elizabeth Almanza and Raul Sanchez spent many hours preparing this and it was a great shame that it could not be used. Once again Elizabeth has gone far beyond the call of duty in preparing for this event and along with Rosa Espinoza and John and Lourdes Brew was still cleaning up at 11.30 in the morning.

This was a really worthwhile experience and would encourage us to try new initiatives in reaching the churches in Tacna in the future.