hanks
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Posts posted by hanks
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Q1. (1 Timothy 6:5)
Why do you think people are so susceptible to distorted Bible teaching concerning financial gain? Admitting that there is some truth in popular teachings in our time, what are the distortions that you may have heard? How do they differ from the truth?
Maybe it suits them to pretend not to understand, so that they can continue living their ungodly life of greed. Greed being the core motivation for dishonest financial gain (Titus 1:11). They are ungodly people who follow their own evil desires (Jude 1:16), never thinking of the harm they are doing. There is a commercialism which has become so common in Christendom. I think false teachers have become more numerous in our day; this is perhaps due to the mass media made available. These teachers also notice our greed and the way we always are looking for easy answers to our problems. They have found out that religion can be very profitable – to them; often displaying their own wealth as proof that it is God’s will for all to be financially successful. Paul reminds us that teachers who promote gain rather than godliness are not from God. Sound doctrine is not focused on personal financial gain. We err in living self-centred lives instead of a God-centred live. We must be careful not to see God as the servant of mankind; remembering that He is the sovereign, omnipotent creator-God. All this prosperity teaching is not based on the true Word. It is mostly based on a lie. The closer we get to our Lord Jesus the more we start to realise and experience that true godliness produces contentment and spiritual riches. We are truly content with what we have and don’t need anything else. We rather seek the true riches of spiritual contentment that come from complete trust in our Saviour Lord Jesus Christ. A godly person is motivated not by the love of money but by our love of God. The richest person is the one who desires the least, “Keep falsehood and lies far from me; give me neither poverty nor riches but give me only my daily bread. Otherwise, I may have too much and disown you and say, 'Who is the LORD?' Or I may become poor and steal, and so dishonour the name of my God” (Proverbs 30:8-9).
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Q5. (1 TIMOTHY 6:1-2)
In what ways has the Gospel sown the seeds that will eventually destroy slavery? Why does Paul seem to condone slavery in this passage? What is Paul's motive?
I don’t think Paul was condoning slavery; but he also did not call for its dissolution. We may ask why Paul, as a Christian leader, tolerated the existence of slavery without denouncing it. We must note that the timing was not right for the liberation of slaves; that would come later. He did not want outright revolt by the slaves nor the continuation of the situation as it was. He wrote that the slave was to honour his master and the master was to be kind to the slave. The ill-will, dishonesty, and laziness of many slaves would be replaced by willing service, integrity, and hard work. The cruelty and brutality of many masters was to be replaced with kindness and love. Thus, the grace of Christ, working from within, would eventually bring an end to slavery. We are all one in Jesus: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal 3:28). As the teachings of Christianity spread, we notice the abuses of slavery being abolished. We should, however, remember that as a true believer we are a bondslave of Jesus Christ - we have been bought with a price; we no longer belong to ourselves; and Jesus Christ owns us - spirit, soul, and body.
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Q4. (1 TIMOTHY 5:22-25)
Why does Paul say, "Don't be hasty in the laying on of hands"? What are the dangers in doing so? How can these dangers be lessened?
Paul is warning us not to be too hasty in recognising newcomers to the church without getting to know their character first. We should use caution in, for example, accepting wealthy or prominent people. They need to prove themselves as being acceptable first. The lesson is that the church should take the time to judge a person’s true character before accepting them and appointing them to any senior position. He points out that the sins of some men are quite evident. But then there are men whose sins are no so obvious; it is not clear that they are living in sin, only to be shown up later. With time, however, a man’s true colours will emerge for all to see.
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Q3. (1 Timothy 5:19-21)
Why was it necessary to make formal accusations and "try" the false teachers? Why were the temptations to compromise and not go through with it so great? Why is it so difficult to exercise church discipline today?
It is most important that we guard against any false teaching that causes believers to deviate from the true Word. Our teachers speak for God, and if what they say contradicts or dilutes or rejects any aspect of the faith, their teaching is false. This teaching may be extremely subtle or very direct. No matter, it must be firmly reacted upon so as to avoid church members being led astray. And they should be publicly rebuked because of the harm they do to the testimony of the church. Hopefully this will impress others with the seriousness we take on avoiding any error. Elders often become special targets of Satan, and one has to be very careful about false accusations. Once it has been proved beyond doubt that the elder has sinned, then he must be rebuked publicly in front of the congregation. Hopefully this will act as a deterrent and warning to others. This, however, can be easier said than done. It takes courage to do this, but it must be done for the integrity of the church. Today we find elders sin with impunity and then move on to other churches to do the same thing. Sometimes I get the feeling that there can be the temptation to compromise because of the loss of church membership. Church politics and money may be involved. Partiality because of wealth, status, or personality. Another reason may be that there is an “inner circle” in the church that are above being disciplined.
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Q2. (1 TIMOTHY 5:17-18)
In what circumstances should elders be compensated financially? What is the Scriptural support for such a practice?
Any elder that is working full time preaching and teaching the true Word, is due a double honour of respect and financial payment. Often, we take them for granted; we do not think of their needs; we don’t support them financially; and we are quick to subject them to heavy criticism. Instead, faithful church elders should be supported and appreciated – most work hard at teaching and preaching. They should be receiving enough financial support to allow them to live without worry and to provide for the needs of their families. Ever since the Law of Moses, God’s plan has been that His people use part of their crops or herds or income to pay those whose full-time work is serving in His house. But there’s more to it than making sure that the preacher gets a decent allowance, or that the missionaries have adequate support to meet their needs. The issue of honour and respect, which was obviously of great concern to Paul, is very important. Jesus emphasized the importance of this in Luke 10:7, saying that they deserve their wages. Paul echoes this same thought in 1 Cor 9:4-10. We have the responsibility to care for our elders, pastors, preachers, teachers, and other spiritual leaders. It is our duty to see that those who serve us in the ministry are fairly and adequately compensated. They deserve to know that we happily, gratefully, and generously pay them. Appreciating that their work has eternal consequences for us. Many of us have been deeply influenced by the men and women whom God has called into His service, and whose life’s work was the work of Christ.
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Q1. (1 TIMOTHY 5:1-16)
What responsibilities do we have to help aging family members? According to Paul, in what way is this our Christian responsibility? In what way is this a "repayment" of a debt? To what does Paul compare those who refuse this responsibility?
Family members have a generally recognized duty and responsibility to care for each other - especially the older members. Even unbelievers acknowledge this. We obey the law of Christ when we offer our family a helping hand (Gal 6:2). Jesus states this law in John 15:12, “My command is this: Love each other as I have loved you.” The important thing is that we show love and concern and do all we can to help each other. If the need arises, we should show practical godliness at home by repaying our parent/s, grandparent/s for all that they have done for us. So, by not helping, we commit a sin of omission. As a believer we then lack the most precious Spiritual fruit of all - love. If we as Christians fail here, we behave contrary to the teaching of our faith, and it is a poor testament to our Christian faith if we neglect this duty. Failure to provide for our own family, especially our parents and grandparents, is compared to an unbeliever.
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Q4. (1 Timothy 4:12b)
Rigid, unsmiling orthodoxy can teach right doctrine, but cannot produce godliness. Why not? Why is a strong example of godliness in church leaders essential to a healthy church?
We need to be enthusiastic about our walk with God. We might have plenty of enthusiasm for a football match, or an election campaign, but so little of it for the service of God. It is only when we have the love of God in our hearts that we will get excited about reading and studying the Bible, prayer, meditation, and witnessing to others. Our care for others must be in love, in faith, and in purity. There must be a sincere interest in their wellbeing. Others should be able to see the results of our faith. Only then will godliness be produced in our lives. When maintaining fellowship with our Lord becomes a burden, we know we will not grow spiritually. We look up to our church leaders to lead by example. If this does not occur it can have a demoralizing effect upon the whole church community and cause huge problems. This reminds me we should look at ourselves: It doesn’t say much for our godliness if people are always asking if we are a Christian. It not visible for all to see, I would be worried if we are truly saved.
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Q3. (1 Timothy 4:7-8)
How would you define "godliness"? What produces godliness in a person? How is godliness different from embracing a strict morality?
To me godliness is a deep devotion to God, and a great awe of God. Which results in living a godly life centred on God Himself - glorifying Him, honouring Him, fearing (reverencing) Him and respecting Him. Our spiritual goal would be complete devotion to God in Christ. Exercising ourselves in the Word increases our godliness. It is an active obedience to the Word that springs from this deep devotion to our Heavenly Father. We become doers of the Word. This involves strict discipline. Spiritual exercise involves, amongst many other things, reading and studying the Bible, prayer, meditation, and witnessing to others. For example, we could do yearly Bible reading plans, and memorising Scripture – perhaps 100 verses yearly. To maintain such a state of godliness involves a continual intake of the Word, with a consistent submission and obedience to the Word of God. By God’s grace and power, we spare no effort to reach our goal - we discard everything that encumbers our spiritual progress. The result is life, fellowship with God in Christ, the love of God in our heart, the peace of God which passes all understanding, complete devotion, and godly living. Everyday walking with the King of kings, Lord of Lords – our Lord Jesus Christ. Who is the essence and wellspring of godliness. Strict morality is self-centred whereas godliness is God-centred.
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Q2. (1 Timothy 4:3-5)
Why is performance of legalistic requirements so attractive to people? What fruit does it produce in a person's life? In what ways is this emphasis so different from the true gospel?
It is attractive because these people believe that salvation demands or depends upon total obedience to the letter of the law. We see this in their concern of minute details of the law as well as their obsession with human traditions. They feel they can do it – self-righteousness! These people often neglect their own body in the belief that through self-denial or self-torture, they can achieve a higher state of holiness. The law is good when it is used to produce the knowledge of sin, but it is worthless as a saviour from sin (Rom 3:30). They forget that whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it (James 2:10). By living this life of legalism, some may begin to have concerns about having followed every letter of the law, and start doubting their own salvation. I would think this obedience to these legalistic requirements can produce a form of self-control in a person’s life. But this is not the Spiritual fruit as we know it. No love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness, and self-control (Gal 5:22-23). Legalism is self-centred, but living by grace is God-centred. The legalistic heart does it to gain merit with God, whereas the true believer does it because of the love for God, and the need to please Him. In Philippians 3:9 we read, that all our religious effort, self-improvement, discipline, or keeping the law cannot make us right with God. We have to repent and put our faith in our Lord Jesus Christ as our Saviour. Righteousness comes only from God - He exchanges our sin for His complete righteousness. There is no self-righteousness. That is, we are made righteous by putting our trust in Christ. It’s all about the grace of Jesus Christ.
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Q1. (1 Timothy 4:1-2)
Why does Paul remind Timothy (and the church) of predictions concerning widespread apostasy? What effect should this knowledge have on his ministry and the church's perception of the situation?
Paul reminded Timothy of the apostasy that Jesus Christ had foretold, this was to equip him to identify it and to deal with it. The Holy Spirit clearly states that some will depart from the faith. Years before the Holy Spirit had also warned Paul that this would happen in Ephesus: “I know that after I leave, savage wolves will come in among you and will not spare the flock” (Acts 20:29). This was given to Paul by divine revelation – it will and has happened - as can be seen today in all the false teachers who actively teach false doctrines. It is inevitable and totally predictable. Their words contradict the Bible and are a direct threat to the church; often causing believers to dilute or reject an aspect of their faith. It can be very direct or extremely subtle. This firm warning may at least keep potential victims in the congregation, from the disastrous results of apostasy that Paul describes. If Timothy did not take this warning to heart, it could have disastrous effects on the church. False teachings operate like gangrene in the body. Timothy must realise that leadership must spring from a pure heart, a good conscience and sincere faith; and if his bad elders do not have these three things, then they were not only propagating errors, but they were also presenting a bad example. One way to discern if the truth is spoken is to find out what they teach about Christ. Instead of pointing to the Lord Jesus, they always seek their own honour and glory. They often say things that people love to hear.
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Q4. (1 TIMOTHY 3)
According to our text, do you see differences in qualifications between overseers/elders and deacons? What are they?
The qualifications for deacons are very similar to those of elders, but perhaps not quite as strict. The one notable difference is that the deacon is not required to teach. His role is rather that of an administrator – caring for the day-to-day running of the church. Both of course should be leaders of integrity. From Acts 20:28 we learn that one becomes an elder through the Holy Spirit. “Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which He bought with His own blood” (Acts 20:28). The qualifications of an elder stress four main prerequisites: personal character, the witness of the home, teaching aptitude, and some experience. They are God's standards for any who would exercise spiritual leadership in the local church.
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Q3. (1 TIMOTHY 3; TITUS 1:6-9)
Why are tendencies to anger, intimidation, force, and pride so important to consider in selecting church officers? What happens when you don't consider these factors?
Self-control is a must for every church officer. Paul mentions this as a necessity for leadership in Titus as well (Titus 1:8). In his, church officers, dealings with others, he must be just; in relation to God, he must be holy; and in respect to himself he must be self-controlled. It means that this person has every passion and appetite under control to obey Christ. And it is possible, with help from the Holy Spirit: “the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control” (Galatians 5:22, 23). It is vital to select church officers who demonstrate Jesus’ love to all, who are not prone to anger and other forceful or violent behaviours. If this is not done it could be the beginning of the end of the church.
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Q2. (1 TIMOTHY 3:6, 10; TITUS 1:6-9)
Why should leaders be observed carefully and tested before placing them in office? What should you be looking for during this period?
Leaders should be observed for some time and perhaps even given some minor responsibilities in the local church. As they prove themselves to be trustworthy and faithful, then they can be advanced to greater responsibilities. What should be obvious is that they are spiritually mature; well-grounded in the faith; with a knowledge of the Word; and a solid Christian lifestyle – a true disciple of our Lord. His personal character must be above reproach. If married, the husband of one wife, and faithful to her. He must be of sober-minded, that is not frivolous; self-disciplined; respectable; hospitable, a lover of strangers; faithful, trustworthy, and dependable; a devout believer, hating all evil; upright and just in all his dealings with others; and not a recent convert.
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Q1. (1 TIMOTHY 3:2-12; TITUS 1:6)
What kind of leader do you believe Paul is indicating for us with the phrase "husband of one wife"? Why is a leader's family an important indicator of leadership potential or problems?
This must be a leader of unquestioned morality – above reproach. If married, he must be entirely true and faithful to his one and only wife. The leader must also have no immoral relationships with other women. They must be spiritually mature, and I feel that the fruit of the Spirit should be reflected in what they believe and how they live. He must love our Lord Jesus with a passion. How well a person runs his own home can be a good indicator of his ability as a leader of a church. Any defect of Christian character often shows up in how he rules his children. If a leader cannot manage his own family, how will he be able to manage a congregation that is much more diversified and much larger? It is obvious that if a man is unfit to rule in the smaller sphere, he would be clearly disqualified for the larger.
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Q5. (1 Timothy 2:11-15)
How should Paul's instructions about women teaching and leading in the church be applied in the twenty-first century? How do you support your view?
We know from Scripture that a fundamental principle of God’s dealings with mankind is that man has been given authority over the woman. This in no way suggests that she is inferior in any way. It determines the different roles each has to play; as determined by God. There were also unique conditions in the early church at Ephesus at that time. There were false teachers from within the church as well as from the outside. There was in-fighting, and women usurping authority which also resulted in fighting. The women at that time were suppressed and mostly illiterate; the church had to deal with paganism; unholy leaders; and godless living patterns; among other things. It is with this in mind that Paul gave instructions as to the role of women in the church. Perhaps all or some of the above conditions do not apply to most of our churches today. We must remember that all the promises, commands, and blessings of the New Testament apply equally to women and men. We must also consider that the Holy Spirit has gifted some woman with exceptional gifts for teaching and leadership - it is not for us to deny them utilising these gifts. I think it all boils done to Paul not wanting the Ephesian women to teach because of the lack of knowledge and/or experience. This made them vulnerable to false teachings (2 Tim 3:6). He also mentioned women flaunting themselves by wearing unsuitable clothing (1 Tim 2:9).
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Q4. (1 TIMOTHY 2:9-10)
How did women dressing in fancy clothes threaten to compromise the church's witness in Ephesus? How do we apply the principle of Paul's directive in twenty-first century churches without instituting a new legalism?
In the church at that time there were women who were very poor and even slaves. They could not afford lavish and expensive dress styles. Those who dressed excessively would have caused divisions in the church. I think this could also apply in our churches today - expensive dress styles could be the cause of unnecessary jealousies and divisions. A proper dress code for all is a mark of respect for our Lord. I imagine extremes must be carefully avoided and we should all dress according to norms of decency. So, I don’t think it is necessary to go overboard and insist on instituting strict dress codes. Women should dress modestly and discreetly, not drawing attention to themselves. Our external garments are not that important; we should rather radiate the fruit of the Spirit. Of course, it is good to take care of oneself and look one's best, but still, what is more important is inner beauty (Prov 31:30).
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Q3. (1 TIMOTHY 2:8)
What problem among the men of the congregation is Paul referring to in this verse? What is so serious about worshipping with the opposite of love in your heart?
Paul is not referring to our body positioning while praying, but to our attitude with which we pray. God hates a purely outward religion, one which has no substance, and is only a front of righteousness while living in sin (2 Tim 3:5). Outwardly they seem religious, but inwardly they are living a lie, masquerading under the name of Christianity. The hearts of the believers were full of anger and hatred brought about by the infighting that the false teachers had caused. We will find that we cannot pray in peace while we have any anger or animosity towards others in our hearts. We need to be at peace with all, and to have confessed our sins before praying. If not, God will not hear our prayers. These broken relationships hinder our relationship with God. Any problems we have with another person should be resolved ASAP; if not we are hypocrites who claim to love God while we hate others. Our relationship with God is reflected in our attitude towards others (1 John 4:20).
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Q2. (1 TIMOTHY 2:5-6)
In the context of the salvation of all, why do you think Paul emphasizes the roles of Mediator and Ransom? In what way did Christ fulfil both these roles?
Paul was given the task of announcing the gospel to the Gentiles – to the whole world. And the fact that God desires all people to be saved and come to the knowledge of the truth, coupled with the fact that we are separated from our God by sin, and need a Saviour, was the reason Paul urges that we pray for all people. The Good News had to be told – there is only one way to be saved, and this was by the one God who is God of all. For this to happen there had to be a mediator who would act as a middleman between a holy God and sinful man. There was also a price to be paid, a ransom, to release us from the slavery to sin. Christ is the only one who can fulfil both these rolls. Jesus is the only mediator that exists between both God and man. This is because He is both God and man and represents both sides equally. Way back, Job wished for a mediator between him and God, “If only there were someone to arbitrate between us, to lay His hand upon us both” (Job 9:33). But God also demands justice - a ransom has to be paid. For all those who put their faith in Jesus, the work of our Lord Jesus on Calvary's cross was the ransom God would accept. His substitutionary death was sufficient to save all sinners. The penalty was paid. Of course, this does not mean that all will be saved, since our will is also involved. Only those who repent and put their faith in Jesus as Savour are saved.
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Q1. (1 TIMOTHY 2:1-4)
Why does Paul emphasize salvation of all mankind in this letter? What does this suggest about the practice of evangelism in the Ephesus church?
God’s desire is for all men to be saved (Eze 33:11; John 3:16; 2 Pet 3:9). In order for this to happen they must hear the Word of truth. They must hear about the saving grace of our Lord Jesus Christ. They must understand that He is the way, the truth, and the life; and that no one comes to salvation except through Him (John 14:6). They must read or hear the true gospel. But this was not happening here in Ephesus because the false teachers were preaching Jewish legalism, myths, and genealogies – underemphasizing Christ and faith.
The gospel must go out to the Gentiles, to the whole world. Paul therefore urged them to pray for all men, without distinction of rank, race, or nationality; so that they may be saved and may come to the full knowledge of salvation through our Lord Jesus Christ. Prayer is important to effective evangelism. Unless God works in peoples' hearts to make the proclamation of the gospel effective, there will be no genuine saving response. Jesus said, "No one can come to Me unless the Father who sent Me draws him" (John 6:44).
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Q4. (1 TIMOTHY 1:18-19)
Why does Paul need to remind Timothy about the prophecies spoken over him? In practical terms, what does "fight the good fight" really mean? Why does Paul tell Timothy to "hold on to faith and a good conscience"? What temptation is Paul trying to counter in his protégé?
Timothy was singled out by prophecies spoken that he would serve our Lord Jesus. Paul needed to encourage the young Timothy that he had to rebuke the false teachers in his church, and that if he should ever be tempted to lose heart or become discouraged in the work of the Lord, he should remember these prophesies and thus be inspired and stimulated to ‘fight the good fight.’ This was more of a command given to Timothy. We see Timothy as a high-ranking officer, who has received his ‘orders’ and is to fight against evil, especially the perversion of the gospel. We know that nothing happens contrary to the eternal decree of God; that Timothy is engaged in a fight which is not merely his own but the Lord’s; and that his courage and faithfulness will certainly be rewarded. Paul now mentions the manner in which this fight was to be carried out; by holding on to faith and a good conscience. Timothy is cautioned to hold onto his faith, and he must keep clinging to the truth of the gospel. By living and teaching in accordance with the truth, remaining firm and steadfast among all the opposition - Timothy will be obeying the voice of conscience. Paul is warning Timothy about being tempted to give up. No matter how hard the task given to Timothy, he is encouraged to continue faithfully in his ministry.
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Q3. (1 TIMOTHY 1:17)
What do we learn about God from this doxology? What do we learn about praise? Have you ever tried speaking out a doxology in your personal prayer or praise time? What effect does a doxology have on the speaker?
We learn about God’s attributes. That God is eternal, having no beginning or end. He knows all things past, present and future. He is incorruptible or imperishable. He is also invisible; will never be seen by our eyes, yet God still shows Himself to us through visible, created things. Such a God is the ‘only’ God, who is unique, incomparable, glorious and lovable. He alone is worthy of praise. He alone is worthy of all honour and glory forever and ever. The twenty-four elders in heaven feel this reverence and joy, for they fall down before God’s throne and cast their crowns before Him singing, ‘You are worthy, our Lord and God, to receive glory and honour and power, for you created all things, and by your will they existed and were created’ (Rev 4:11). We praise Him for His perfections: His moral character that are manifested in His words and deeds; His holiness; His love and mercy; His truthfulness; His faithfulness; His goodness; His patience; and His justice. We are also careful to note what pleases Him, what offends Him, what awakens His wrath, and what affords Him satisfaction and joy. Yes, only recently after reading this suggestion of including a doxology in my prayers. Great idea! It is a very humbling experience reading a doxology. It is beyond comprehension that such an almighty God would even care for me - his creature. An ungrateful, and totally depraved sinner. Even sacrificing His one and only Son for my sins. The more I am conscious of my own unworthiness; the more I am aware of His grace; the more my gratitude swells in praise for Him. God shows me the magnitude of His love, His mercy, and His grace which He has blessed me with as my Heavenly Father. We delight in God and draw near to Him. We can only stand in awe and be grateful for who He is.
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Q2. (1 TIMOTHY 1:12-14)
Why does Paul comment on his own life after a paragraph on the law (1:8-11)? Why does he share this with Timothy and the church that will read the letter? How might sharing this help get the church back on centre?
Paul uses his own life as an extreme example of the grace and mercy of Christ made available to all sinners, of which he was the worst (1:15). Telling them that his own conversion was not through him keeping the law, but that it was by the grace of God (1:14), and that the law is not the way of salvation, but rather a means of conviction of sin. Paul mentioned the false teachers who were seeking to impose the law on the believers in Ephesus. Stating that the law is good to expose the sins of unbelievers, and bring them to God, but it is not a means to salvation. The law could never have shown such grace. Rather, its inflexibility would have condemned sinners and Saul himself to death. Not only did Paul escape the punishment he deserved, but he also received abundant kindness which he did not deserve. Where his sin had abounded, God’s grace abounded much more (Rom 5:20). He gives thanks to Jesus for His enabling grace, emphasising that it was not what Saul of Tarsus did for the Lord but what the Lord did for him. Also, he was most grateful that the Lord Jesus not only saved him but counted him faithful enough to appoint him to be of service to the Lord (1:12). Here is a lesson for the church; many insist that enthusiasm, earnestness, and the search for greater understanding are the important things with God. But warns that sound doctrine is more important; it will thoroughly equip us for all good works, and it is the good news of God’s victory over sin and death. We read in 2 Tin 3:16-17, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.” We may overthink a Scripture passage and become convinced that we have found a new meaning. Be careful about that is how cults and false religions have come into being. Today we find nearly every sound doctrine is under attack, and the enemies are often able to gain a foothold in our churches.
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Q1. (1 TIMOTHY 1:3-7)
What were some of the results of false doctrine in the church at Ephesus? How does doctrinal controversy hurt the spirit of a church? How does it prevent growth? How does it keep the church from its mission?
There is a harmony that exists between sound doctrines, and any error in one will spread and result in the distortion of the others. Although these false doctrines were nothing severe like denying our Lord Jesus Christ, but more subtle like adhering to the ritual laws, and to Jewish myths and genealogies. Mixing Judaism and Christianity - law and grace. When Paul left the Ephesian elders for the last time, he told them that after his departure wolves in sheep’s clothing would come into the church. He knew that if neglected it would only get worse, and has to be nipped in the bud, otherwise it can spread like gangrene throughout the church. There was also their involvement in speculative controversies that resulted in the attention being taken away from the true faith. Time that could have been spent in the study of the Word was wasted. Not being Bible doctrine, there is no way of settling them decisively; the result of this teaching was envy, strife, dissension, slander, malicious talk, evil suspicions, and constant bickering … (1 Tim 6:4-5). This meaningless talk is a distraction from the main message of salvation in Jesus Christ. All which will hurt the spirit of the church and prevents its growth. We know from Acts 20:20 that these false teachers were from the church itself, probably the elders. They wanted leadership roles for their own satisfaction, not realizing that to be a servant of God requires humility. Seeking prestige, they tried to force a false, legalistic heresy upon the congregation. Churches that are not receiving constant systematic teaching of God’s Word become very vulnerable to all kinds of trouble, whereas constant encounter with the Word of God will result in growth in the lives of the church and its disciples. Sound doctrine will strengthen our devotion to our Heavenly Father; strengthen our faith in Jesus Christ; and result in the increase of our love for one another. A church can stand anything from outside, but when it is attacked from the inside; we have a very dangerous situation.
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Q60. (Matthew 13:51-52)
What is the "old" that the householder brings out of his treasure box? What is the "new." In what way must we disciples be "cross-trained" as scribes of the Kingdom?
Out of his treasure box the householder brings out old truth of the Old Testament which points the way to Jesus, the Messiah. The new are the parables Jesus taught His disciples, and once we understand His teachings, we are obliged to share this knowledge with others. Being cross-trained in both the OT as well as the NT we have a vast storehouse of knowledge and it is up to us the impart this glorious truth. Having learnt the truths of His Kingdom, as a disciple we are to freely distribute this treasure entrusted to us. We are able to use the old familiar facts and doctrines to illustrate the truths of the Kingdom. In the same way as we ourselves grow in the grace and knowledge of Jesus Christ, our Saviour, so we help others to grow spiritually as well. As we know, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16). And, “the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (Hebrews 4:12).
Q2. Contentment
in 6. Reject Greed, Pursue Godliness (1 Timothy 6:3-21)
Posted
Q2. (1 TIMOTHY 6:6)
Why should we seek contentment? Doesn't contentment keep us from trying to get ahead so our families can have what they need? What's the balance between contentment and the quest for improvement?
The truly godly person seeks contentment and is not interested in becoming wealthy beyond their needs. They realise that they possess inner resources which furnish riches far beyond that which the world can offer. They have peace with God, spiritual joy, and assurance of salvation. They know that: “...in all things God works for the good of those who love Him, who have been called according to His purpose” (Rom 8:28). Therefore, they feel no need to store up earthly goods - which can never satisfy the soul (Luke 12:19-20). They are content with what they have (Philippians 4:10-13). They realize that: “...naked I came from my mother's womb, and naked I will depart" (Job 1:21a). This does not prevent them from doing the best for their family by providing for all their needs, but not their greed. In other words, they are content but are also free from the love of money (Heb. 13:5). They are content no matter what their circumstances are (Phil 4:11-13), and they are fully dependent upon His grace (2 Cor 12:9-10). This contentment combined with godliness is indeed of great gain – more than money can buy. We live in perfect balance between contentment and our quest for improvement as we realise it is our responsibility as believers to live for the Lord, trusting Him for the future with unshakable confidence that He will provide.