Author: Calleen Hough

False teachers

The Apostle Paul’s letter to Titus focused on the practical matters of running an evangelistic ministry. Paul started out by warning Titus about people that were in the ministry because of the money they could extract from unsuspecting Christians. Paul used strong language to condemn these false teachers and told Titus, “For there are many insubordinate, both idle talkers and deceivers, especially those of the circumcision, whose mouths must be stopped, who subvert whole households, teaching things which they ought not, for the sake of dishonest gain” (Titus 1:10-11). Paul’s comment about those who were of the circumcision was not meant to condemn Jews that had gone into the ministry, but those who taught that circumcision was necessary for salvation or sanctification by God. This was a hot topic that went back to the beginning of Paul’s ministry when he and Barnabas had to meet with the elders in Jerusalem to convince them that Gentiles should not be expected to follow the Mosaic Law (Acts 15:1-2).

Paul pointed out to Titus that the gospel was not something that needed to be interpreted by believers. He said, “This witness is true. Wherefore rebuke them sharply that they may be sound in the faith; not giving heed to Jewish fables, and commandments of men, that turn from the truth” (Titus 1:13-14). The Jewish fables Paul was referring to weren’t stories from the Old Testament, but unscriptural Jewish myths, something like what we call today old wives tales, things that people believe as a result of customs and practices that have developed over time. These beliefs have no basis in reality or factual scientific findings, but are believed to be true only because someone said so.

Paul’s condemnation of false teachers went so far as to say they were outright liars that should be shunned by believers. He stated, “They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate” (Titus 1:16). Paul sought a balance between doctrine and practice, in his own life in in the lives of those who followed his teaching. The thing that Paul detested about false teachers was that they pretended to be something that they weren’t. Paul’s test of authentic faith was a life that was lived consistent with the teachings of Jesus. “The false teachers stood condemned by the test of personal conduct” (note on Titus 1:16). The Greek word Paul used that is translated works, ergon refers to an effort or occupation. The Greek word ergates which is derived from ergon is sometimes used figuratively of a teacher of God’s word. Jesus talked about ergates in many of his parables about laborers or workers in God’s kingdom. In his parable of the worker in the vineyard, Jesus stated, “For the kingdom of heaven is like unto a man that is a householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard” (Matthew 20:1-2).

Jesus made it clear that there were wages or rewards for working in God’s kingdom. Some people may have interpreted that to mean that teachers of God’s word should receive pay while they are on Earth. It seems likely that Jesus was referring to rewards in heaven, which Paul also eluded to in some of his epistles (1 Corinthians 3:8, 14; Colossians 3:24). What Paul was trying to get straight in his letter to Titus was that seeking financial rewards for preaching the gospel was wrong and anyone that used that as a motive for doing God’s work should be condemned and treated as an unbeliever (Titus 1:16). The Greek word Paul used that is translated reprobate in Titus 1:16, adokimos (ad-ok’-ee-mos) means worthless. Basically, what Paul was saying was that the false teachers good works weren’t worth a penny and didn’t deserve any reward from God.

Contentment

In his first letter to Timothy, the Apostle Paul talked about the importance of godly living and told his son in the faith to “Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity” (1 Timothy 4:12, NKJV). In addition to outlining his pastoral duties, Paul gave Timothy instructions about the use of wealth. Apparently, there were some pastors that were becoming rich as a result of preaching the gospel (1 Timothy 6:9). Paul told Timothy, “Men who are not able to use their minds in the right way because of sin argue all the time. They do not have the truth. They think religion is a way to get much for themselves” (1 Timothy 6:5, NLV).

Paul went on to say that the benefits of godly living outweighed the benefits of wealth. He told Timothy, “Now godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and clothing, with these we shall be content” (1 Timothy 6:6-8, NKJV). Paul’s opinion of gaining material comfort seemed to be that it was an unnecessary waste of time. His comment that we brought nothing into this world and we will carry nothing out focused on the practical aspect of Christian living. We don’t have to worry about accumulating material possessions on earth because our treasure will be waiting for us when we get to heaven (Luke 12:33).

Paul warned Timothy against the love of money and said, “But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows” (1 Timothy 6:9-10, NKJV). Paul seemed to be concerned that Timothy would fall into the same trap that other ministers of the gospel had of taking money unnecessarily from the churches that they were responsible for. Paul wasn’t suggesting that Timothy should work for free (1 Timothy 5:18), but he was saying that Timothy shouldn’t take money unless he needed it for things like food and clothing.

Paul’s final charge and benediction to Timothy pointed out that Christian living isn’t meant to be about getting rich, but about giving away the things that God has blessed us with. He said, “Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life” (1 Timothy 6:17-19, NKJV). Basically, what Paul was saying to Timothy was that Christians need to focus their attention on accumulating treasure in heaven because they will be there for eternity compared to a few years of enjoying material possessions on earth.

Godly living

Paul told Timothy:

And without controversy great is the mystery of godliness:

God was manifested in the flesh,
Justified in the Spirit,
Seen by angels,
Preached among the Gentiles,
Believed on in the world,
Received up in glory. (1 Timothy 3:16)

According to Paul, the secret of godly living is the life of Jesus Christ. In other words, all that is necessary to become godly has already been done for us by Jesus’ death on the cross and resurrection. When we receive his gift of salvation we are sufficiently equipped for godly living. Paul told Timothy, “For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come. This is a faithful saying and worthy of all acceptance” (1 Timothy 4:8-9).

The Greek word Paul used that is translated godliness is eusebeia (yoo-seb’-i-ah). “The root of this word — seb — signifies sacred awe and describes reverence exhibited especially in actions; reverence or awe well directed” (G2152). Another way of describing godly behavior might be a do-gooder, someone that does good things for others because they love God. You could also say a godly person is someone that acts like Christ, someone that follows the example Jesus gave us while he was living on earth.

Paul told Timothy that godliness is profitable unto all things (1 Timothy 4:8). What Paul meant was that you will gain a spiritual advantage if you live your life according to what the Bible says you are to do and not do. Paul said in his second letter to Timothy, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16). Paul’s comprehensive list showed that there was nothing missing in God’s word. All that we need to know about godly living can be found in the Bible.

A pattern

Paul wrote two letters to Timothy, a man he described as “my own son in the faith” (1 Timothy 1:2). Paul’s relationship with Timothy was like no other and the fact that he wrote two letters that were intended to be personal instruction to him showed that Paul cared a great deal about Timothy’s spiritual well-being. Paul warned Timothy about the trials and tribulations of being in the ministry and gave him the responsibility of following in his footsteps after he was imprisoned in Rome. Paul reminded Timothy that he had formerly been a blasphemer, and a persecutor, but he had obtained mercy from God because he did it in unbelief (1 Timothy 1:13). Then he said in a very straightforward manner, “This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners; of whom I am the chief” (1 Timothy 1:15).

Paul’s attitude about God’s grace was that he could save anyone, even the worst of sinners that deserved to go to hell. Paul explained to Timothy that he had been saved for the purpose of showing others what God could do. Paul said, “However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life” (1 Timothy 1:16, NKJV). The Greek word translated pattern, hupotuposis (hoop-ot-oop’-o-sis) refers to something that is meant to be copied or imitated (G5296). What Paul was getting at was the idea that God had made him into a cast or die, a mold if you will, that others could be poured into as a means of replicating the results of his ministry. Paul wanted Timothy to understand that his life would have similar characteristics to his own if he continued in the ministry.

Paul concluded his personal exhortation by stating, “Timothy, my son, here is my word to you. Fight well for the Lord! God’s preachers told us you would. Keep a strong hold on your faith in Christ. May your heart always say you are right. Some people have not listened to what their hearts say. They have done what they knew was wrong. Because of this, their faith in Christ was wrecked” (1 Timothy 1:18-19, NLV). Paul’s instruction to “Fight well for the Lord!” was most likely referring to spiritual warfare and was reiterated in 1 Timothy 6:12 where Paul said, “Fight the good fight of faith.” The pattern that Paul was setting forth for Timothy was not only to believe God’s word, but to do what God told him to. Paul wanted Timothy to act in accordance with his calling into the ministry and not be afraid to take risks even if it meant ending up in prison like he had.

Some things to think about

Paul understood that heaven was not like a treasure chest that was waiting for someone to discover it. Paul emphasized the importance of pursuing things on earth that would result in a prize or crown in heaven (Philippians 3:14, 1 Corinthians 9:25, 2 Timothy 4:8). As he concluded his letter to the Philippians, Paul stated, “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things” (Philippians 4:8). The Greek word Paul used that is translated think, logizomai (log-id’-zom-ahee) means “to take an inventory that is estimate” (G3049).

Paul’s list of things to think about had to do with the process of imputation. Paul talked about believers being imputed with Christ’s righteousness in his letter to the Romans. Speaking of Abraham, who believed God and it was counted to him for righteousness, Paul said, “And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah’s womb: he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what he had promised, he was able also to perform. And therefore it was imputed to him for righteousness” (Romans 4:19-22).

Imputation has three steps: 1) the collecting of all charges and remissions; 2) the totaling of these debits and credits; 3) the placing of the balance or credit on one’s account (G3049). If you think of faith as the PIN to Jesus’ bank account, every time we activate our faith, think about what God has promised to do for us, we get a credit for that thing placed on our account. The key to imputation is of course thinking about the right things. That’s why Paul told the Philippians to think about things that are true, honest, pure, lovely, of good report (Philippians 4:8). Paul wasn’t talking about these things in a general sense, but meant for the Philippians to think about specific incidents in which these elements of faith had been witnessed by them.

The Greek word translated true in Philippians 4:8, alethes (al-ay-thace’) means true in the sense of not concealing something. Alethes speaks of true things as “conforming to reality” (G227). What Paul may have had in mind with regards to thinking about things that are true was being genuine, not trying to sugar coat things or pretend that we are someone that we’re not. Jesus used the word alethes when he told the Samaritan woman he met at a well, “for you have had five husbands, and the one whom you now have is not your husband; in that you spoke truly” (John 4:18, NKJV). Jesus wasn’t so much concerned about the fact that the woman had been married five times, but that she told him the truth about it. Being truthful with God is one of the ways that we can get credit in heaven for being a Christian.

No confidence

The Apostle Paul was one of the most remarkable converts to Christianity. He started out as a persecutor of the believers in Jerusalem and eventually took a trip to Damascus to round up anyone that was of “the way” there (Acts 9:2). It says in Acts 9:3-5, “He went on his way until he came near Damascus. All at once he saw a light from heaven shining around him. He fell to the ground. Then he heard a voice say, ‘Saul, Saul, why are you working so hard against Me?’ Saul answered, ‘Who are You, Lord?’ He said, ‘I am Jesus, the One Whom you are working against. You hurt yourself by trying to hurt Me’ (NLV).

Paul’s effort to stamp out Christianity was halted midstream because he was working against the very thing that God wanted him to do, to preach the gospel. Paul described his previous Jewish belief system as walking in the flesh (Romans 8:1). What Paul meant by walking in the flesh was living life focused on the material world as opposed to the spiritual realm of God. Circumcision was a sign of the covenant God made with Abraham and his descendants (Genesis 17:13), but the Jews turned it into a ritual that meant nothing more than a regulation that had to be followed. Paul told the believers at Philippi, “For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh” (Philippians 3:3, NKJV).

Paul had a lot of things going for him in terms of working his way to heaven. He told the Philippians, “If anyone else thinks he may have confidence in the flesh, I more so: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless. But what things were gain to me, these I have counted loss for Christ” (Philippians 3:4-7, NKJV). If it was possible to score Paul’s effort to get himself into heaven, he probably would have gotten an A+, but Paul said he counted everything he had done as a loss, meaning it was worthless, he wasn’t scoring any points, because the only thing that mattered in God’s scoring system was Jesus’ sacrifice on the cross.

Paul concluded his discussion about works of the flesh by stating, “Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus” (Philippians 3:13-14). Paul’s attitude toward heaven had changed dramatically because he no longer saw it as something that he could apprehend or own in the sense that he had a right to go there. Rather than a reward for good behavior, Paul saw heaven as a prize that he must strive toward with no confidence that he could or actually had already attained it.

Obedience

Paul’s letter to the Philippians focused on the result of being born again. Aside from the hope that every Christian has of going to heaven when we die, there is a practical side to having put our faith in Christ. Paul told the Philippians that he was “confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ” (Philippians 1:6). Paul didn’t explain what the good work was that God was doing in the lives of the believers at Philippi, but the context of his letter showed that the Philippians were being obedient to God’s word. Paul was writing to the Philippians to thank them for a gift they had sent him upon learning of his detention in Rome (Introduction to The Epistle of Paul the Apostle to the Philippians, p. 1705). Rather than abandoning him in his time of need, the Philippians stood by Paul and encouraged him to keep preaching the gospel and fighting the good fight of faith.

Paul used the example of Christ to explain why suffering was necessary and told the Philippians, “You are not only to put your trust in Him, but you are to suffer for Him also. You know what the fight is like. Now it is time for you to have a part in it as I have” (Philippians 1:29-30, NLV). Paul pointed out that obedience was necessary for Christ to win the battle against Satan and instructed the Philippians to:

Let this mind be in you, which as also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of a men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. (Philippians 2:4-8)

The Greek word Paul used that is translated obedient, hupekoos (hoop-ay’-ko-os) means to listen attentively and by implication submission (G5255). Hupekoos is derived from the word hupakouo which comes from the words hupo indicating an inferior position or condition (G5259) and akouo (ak-oo’-o), a verb that denotes both the sound and meaning of what is spoken (G191). Akouo is used in John 1:40 where it says, “One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother.” Akouo in this verse means literally “‘heard from beside John,’ suggesting that he stood beside him.” In other words, Andrew’s obedience (he followed John) was the result of an intimate conversation he had with him.

Paul’s explanation of obedience suggested that it was a dual or combined effort between God and believers. He said, “Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure” (Philippians 2:12-13, NKJV). The Greek words that are translated work and works, have to do with the results or effect of an intentional effort to accomplish a supernatural task (G2716/G1754). One way to look at our obedience to God’s will is to see that the Holy Spirit (God’s supernatural power in us) is activated when we do what God’s wants us to and the result is the accomplishment of a supernatural task that we could not have accomplished on our own.

Out of the darkness

Paul encouraged believers to change their behavior and to act like children of God. He told the Ephesians, “At one time you lived in darkness. Now you are living in the light that comes from the Lord. Live as children who have the light of the Lord in them” (Ephesians 5:8, NLV). Paul encouraged the believers in Ephesus to be engaged in spiritual warfare (Ephesians 6:13) and told them to “have no fellowship with the unfruitful works of darkness, but rather reprove them” (Ephesians 5:11).

The unfruitful works of darkness that he referred to in Ephesians 5:11 may have been rumors that were being spread about Paul while he was imprisoned in Rome. The Greek word translated reprove, elegcho (el-eng’-kho) means “to rebuke another with the truth so that the person confesses, or at least is convicted of his sin” (G1651). There was most likely a lot of conflict in the church at Ephesus and Paul wanted the believers there to resist the temptation to be drawn back into their old lifestyles. The Greek word translated unfruitful, akarpos refers to “those influenced by the cares of the world and the deceitfulness of riches” (G175).

Paul’s final instruction to the Ephesians was to be properly equipped for spiritual battles. He said, “Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armor of God that you may be able to stand against the wiles of the devil” (Ephesians 6:10-11). Paul became familiar with the armor of the Roman soldiers while he was under house arrest. The constant poking and prodding Paul had to endure from his captors may have prompted him to think of ways to thwart their attempts to antagonize him.

Paul said that “we wrestle not against flesh and blood, but against principalities, against powers, against rulers of the darkness of this world, against spiritual wickedness in high places” (Ephesians 6:12). The descriptors Paul used suggest that a structured organization exists in the spiritual realm. The Greek word translated powers, exousia refers to “the power of one whose will and commands must be obeyed by others” (G1849). Rulers of the darkness implies a world-ruler and may have been a reference to Satan himself. Paul was talking about “spirit powers, who, under the permissive will of God, and in consequence of human sin, exercise satanic and therefore antagonistic authority over the world in its present condition of spiritual darkness and alienation from God” (G2888).

Paul’s instructed believers to “take up the whole armor of God, that you may be able to withstand in the evil day” (Ephesians 6:13). This might suggest that we can only withstand Satan’s attempts to overcome us by using all of the spiritual resources we have available to us. Paul identified six pieces of clothing or armory that could be used in spiritual battles: a girdle (truth), breastplate (righteousness), shoes (gospel), shield (faith), helmet (salvation), and a sword (word of God). These pieces of armor may correspond to the process whereby a person becomes a child of God. A person must first hear the truth, then be convicted of his sins, understand that Jesus died for all sins and by faith receive Jesus as his savior, and finally, read the Bible to learn more about God’s kingdom.

One body

God didn’t plan for there to be numerous denominations and factions among believers. When Paul received a revelation from God about his ministry, he was told that the Gentiles and Jews would be “of the same body” (Ephesians 3:6). “These words indicate the unique aspect of the mystery that was not previously known: the equality and mutuality that Gentiles had with Jews in the church, the one body. That Gentiles would turn to the God of Israel and be saved was prophesied in the OT (see Rom 15:9-12); that they would come into an organic unity with believing Jews on an equal footing was unexpected” (note on Ephesians 3:6).

Paul stated, “There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all” (Ephesians 4:4-6, NKJV). Paul’s focus on the oneness of believers in Christ was likely meant to point out that there should be no distinctions between Christians. We are all saved and on our way to heaven. Everything else is a matter of individual belief, not the teaching of Jesus Christ. What Paul wanted the Ephesians to understand was that they were not a new or different religious group from the Jews. They were not supposed to be isolated from the Jewish churches, but integrated into them.

Paul’s description of believers as one body (Ephesians 4:4) emphasized the connectedness, the integration of the individual parts, and collective functioning that should be evident in Jesus’ followers. Paul talked about the edifying of the body of Christ and told the Ephesians, “that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the truth in love, may grow up in all things into Him who is the head—Christ— from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love” (Ephesians 4:14-16, NKJV).

The Greek word translated edifying, oikodome (oy-kod-om-ay’) has to do with architecture and refers to the structure by which something is perceived to be a building. When we think of the church as a building that we go to we are missing the point of what Paul was trying to say about how Jesus’ church should function. Believers are supposed to be joined by their faith and work together as a single unit that functions collectively to spread the gospel around the world. The key ingredient that you could say is the glue or mortar that holds everything together is love. The Greek word Paul used in Ephesians 4:16 is agape. Sometimes referred to as Christian love, agape signifies the kind of love that is derived from Christ.

God’s will

God’s plan of salvation was designed to ensure that everyone that wants to go to heaven will, but at the same time, no one can be saved unless he or she is predestined to be saved according to God’s will. It says in Ephesians 1:3-5, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will” (NKJV).

The Greek word translated predestined, proorizo (pro-or-id’-zo) means to determine beforehand (G4309). In other words, God knew ahead of time who would want to be saved and made provision for every person’s salvation when Jesus died on the cross. Even though we weren’t saved until the moment we accepted Christ and put our trust in him, the transaction that covered the payment for our sins occurred 2000 years ago. Paul described this transaction as a mystery and said, “Having made known unto us the mystery of his will, according to his good pleasure which he had purposed in himself” (Ephesians 1:9).

If you think of your salvation as a secret that wasn’t revealed until the day you were born again, you might wonder why God waits for us to make a choice to be saved rather than imposing his will on us and forcing everyone to go to heaven. It says in 2 Peter 3:9, “The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance” (NKJV). If God had his way, everyone would go to heaven, but he allows us to make up our own minds about where we will spend eternity and unfortunately, some people don’t want to have their sins forgiven, but would rather go to hell than ask God to save them.

Paul explained that God’s grace is what makes people want to repent (Ephesians 2:5). The Greek word charis (khar’-ece) has to do with the divine influence upon the heart and its reflection in the life; including gratitude (G5485). Some people are able see God’s goodness and want to have a relationship with him. Others are bitter toward God and blame him for everything that has gone wrong in their lives. The fact that some people choose to be saved is evidence that God is making an effort to bring us to repentance. Paul described salvation as a gift from God and said, “For by grace you have been saved faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Ephesians 2:8-9).