preaching the gospel

The mission

Jesus associated the salvation of souls with a harvest that required laborers to reap the crop and he told his disciples, “The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest” (Matthew 9:37). The laborers that Jesus was referring to were men that were called to preach the gospel. Jesus chose twelve apostles that were given the mission of informing “the lost sheep of the house of Israel” that the kingdom of heaven was approaching (Matthew 10:6-7). According to Matthew, the names of Jesus’ apostles were, “Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas and Matthew the tax collector, James the son of Alphaeus, and Thaddaeus; Simon the Zealot, and Judas Iscariot, who betrayed him” (Matthew 10:2-4).

Jesus gave his twelve apostles specific instructions about how they were to conduct themselves while they were out preaching (Matthew 10:7-14). The apostles were thought of as ambassadors of the Gospel and were delegated miraculous powers that they were at liberty to use as they pleased (G1849/G652). Jesus instructed his apostles to, “Go nowhere among the Gentiles and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel” (Matthew 10:5-6). The mission the apostles received was primarily concerned with the well-being of God’s chosen people. God had promised to send the Jews a Messiah that would save their nation from its spiritual destitution (G622).

Jesus’ program of discipleship was not simply learning the doctrine of Christ, but getting to know Christ Himself and applying the knowledge so as to walk differently from the rest of the world (G3129). Jesus told his disciples to “heal the sick, raise the dead, cleanse lepers, cast out demons” and said, “You received without paying; give without pay” (Matthew 10:8). Jesus made it clear that the supernatural powers that the apostles were given were not meant to be used as a means of gaining wealth. He told them, “Acquire no gold or silver or copper for your belts, no bag for your journey, or two tunics or sandals or a staff, for the laborer deserves his food” (Matthew 10:9-10).

Jesus indicated that his apostles weren’t expected to benefit materially from the work they were doing for God’s kingdom. The principle that Jesus wanted his disciples to demonstrate to the Jews was the grace of God. Jesus said, “You received without paying; give without pay” (Matthew 10:8) in order to point out that salvation was a gift from God and should not be offered on the basis of merit or any other condition. Jesus said, “And if anyone will not receive you or listen to your words, shake off the dust from your feet when you leave that house or town. Truly, I say to you, it will be more bearable on the day of judgment for the land of Sodom and Gomorrah than for that town” (Matthew 10:14-15).

One of the characteristics of the covenant that God made with Abraham was that it provided a means of judging the world. God told Abraham, “I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” (Genesis 12:3). Before he sent his son to Paddan-aram to get a wife, Isaac blessed Jacob and gave him this benediction, “God Almighty bless you and make you fruitful and multiply you, that you may become a company of peoples. May he give the blessing of Abraham to you and to your offspring with you, that you may take possession of the land of your sojournings that God gave to Abraham!” (Genesis 28:3-4). God confirmed his covenant with Jacob and told him, “Behold, I am with you and will keep you wherever you go, and will bring you back to this land. For I will not leave you until I have done what I have promised you” (Genesis 28:13-15).

God said he would bring Jacob back to the land, indicating that he would cause Jacob to return to the course that he had departed from when he left his father’s household for Paddan-aram. The Hebrew word that is translated return, shuwb (shoob) is associated with having a relationship with God. “The process called conversion or turning to God is in reality a re-turning or a turning back again to Him from whom sin has separated us, but whose we are by virtue of creation, preservation and redemption” (H7725). Jacob’s experience in Paddan-aram seems to suggest that he didn’t have a relationship with God. Three times Jacob agreed to serve his uncle Laban in exchange for possessions that he probably could have obtained much more easily if he had been willing to accept God’s help. It wasn’t until Jacob “saw that Laban did not regard him with favor as before” that he took action to leave his uncle’s home (Genesis 31:2, 17-18).

Genesis 31:1-3 states: “Now Jacob heard that the sons of Laban were saying, ‘Jacob has taken all that was our father’s and from what was our father’s he has gained all this wealth.’ And Jacob saw that Laban did not regard him with favor as before. Then the LORD said to Jacob, ‘Return to the land of your fathers and to your kindred, and I will be with you.'” One way of interpreting God’s message would be that he was telling Jacob to go back where he belonged. Jacob had been away from his hometown for 20 years and his behavior and mannerisms had likely changed quite a bit as a result of living with his uncle Laban. After gathering together his wives and children and packing up all of his belongings and it says that “Jacob tricked Laban the Aramean, by not telling him that he intended to flee. He fled with all that he had and arose and crossed the Euphrates, and set his face toward the hill country of Gilead” (Genesis 31:20-21).

The Hebrew word that is translated tricked in Genesis 31:20 is leb (labe) which means the heart. In the Hebrew language,”The heart includes not only the motives, feelings, affections, and desires, but also the will, the aims, the principles, the thoughts, and the intellect of man. In fact, it embraces the whole inner man, the head never being regarded as the seat of intelligence. While it is the source of all action and the center of all thought and feeling the heart is also described as receptive to the influences both from the outer world and from God Himself” (H3820). Jacob’s action of fleeing Laban’s home without telling him suggests that he didn’t trust his uncle or was too weak to stand up to him. It could be that Jacob lacked confidence because he was riddled with guilt about having stolen his brother’s birthright (Genesis 25:31) and deceiving his father so that he would bless him instead of his twin brother Esau (Genesis 27:19).

The LORD’s instruction to “Return to the land of your fathers and to your kindred” (Genesis 31:3) implies that God wanted Jacob to go back to his father’s house and deal with the conflicts that he had left unresolved. Genesis 31:21 tells us that Jacob “set his face” toward the location of Isaac’s camp, indicating that Jacob intended to obey the LORD’s command, but as he was fleeing, “Laban overtook Jacob” (Genesis 31:25) and confronted him with a crime, putting Jacob on the defensive.

And Laban said to Jacob, “What have you done, that you have tricked me and driven away my daughters like captives of the sword? Why did you flee secretly and trick me, and did not tell me, so that I might have sent you away with mirth and songs, with tambourine and lyre? And why did you not permit me to kiss my sons and my daughters farewell? Now you have done foolishly. It is in my power to do you harm. But the God of your father spoke to me last night, saying, ‘Be careful not to say anything to Jacob, either good or bad.’ And now you have gone away because you longed greatly for your father’s house, but why did you steal my gods? (Genesis 31:26-30)

Jacob didn’t know that his wife Rachel had stolen her father’s idols and responded to Laban’s accusation by declaring, “Anyone with whom you find your gods shall not live” (Genesis 31:32).

Jacob’s rash behavior was compounded by the fact that he didn’t know how to control his emotions. Jacob became angry and berated Laban for chasing him down and falsely accusing him (Genesis 31:36). In the end, the only way Laban could save face was to make a covenant with Jacob. “Then Laban said to Jacob, ‘See this heap and the pillar, which I have set between you and me. This heap is a witness, and the pillar a witness, that I will not pass over this heap to you, and you will not pass over this heap and this pillar to me, to do harm” (Genesis 31:51-52). Even though Jacob and Laban agreed to live harmoniously with each other, the nations that they established, Israel and Syria were in constant conflict with each other throughout the Old Testament of the Bible and remain bitter enemies to this day.

When Jesus sent out his twelve apostles “to the lost sheep of the house of Israel” (Matthew 10:6), he told them, “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves” (Mathew 10:16). The conflict that Jesus expected his disciples to encounter had to do with the deception of false prophets. Jesus had previously warned his followers to “beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves” (Matthew 7:15). In order to discern the motives of their adversaries, Jesus told his disciples to “be as wise as serpents” (Matthew 10:16). In other words, the apostles needed to keep mentally alert and use their cognitive faculties to outwit the false teachers that wanted to undermine their message of hope.

Jesus’ admonition to be “innocent as doves” (Matthew 10:16) may have been a reference to the Holy Spirit’s involvement in the salvation of souls. The Greek word that is translated innocent, akeraios (ak-er’-ah-yos) means unmixed (G185) and is derived from the word kerannumi (ker-an’-noo-mee) which means to mingle (G2767). What Jesus may have meant by the phrase innocent as doves was that his disciples shouldn’t interfere with or try to take the place of the work of the Holy Spirit in a person’s heart. The primary objective of the twelve apostles mission was to bear witness or more succinctly, to proclaim the truths of the gospel as revealed to them by Jesus Christ during his three-year ministry on Earth.

Jesus warned his disciples that men would deliver them over to courts and flog them in their synagogues, “and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles. When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour. For it is not you who speak, but the Spirit of your Father speaking through you” (Matthew 10:17-19). Jesus didn’t downplay the danger associated with his disciples mission, but encouraged them to stay one step ahead of their enemies. He said, “When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes” (Matthew 10:23).

Jesus’ reference to his return to Earth suggests that the mission he was sending his apostles on would not be completed in their lifetimes. It could be that Jesus wanted his disciples to focus on the bigger picture and was concerned about their willingness to stay at the task if their lives were in constant danger. Jesus said, “And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell. Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. But even the hairs of your head are numbered. Fear not, therefore; you are of more value than many sparrows” (Matthew 10:28-31).

One of the motivations Jesus gave his disciples for expending their lives for the sake of preaching the gospel was that it would result in special recognition from God. Jesus said, “So everyone who acknowledges me before men. I also will acknowledge before my Father who is in heaven, but who ever denies me before men, I also will deny before my Father who is in heaven” (Matthew 10:32-33). The Greek word Jesus used that is translated acknowledge, homologeo (hom-ol-og-eh’-o) literally means “to speak the same thing” (G3670). What this seems to suggest is that a believer’s profession of faith needed to be validated by the things that he said to other people about God.

When the LORD told Jacob to return to the land of his fathers, God said that he would be with him (Genesis 31:3). What that meant was that Jacob would be protected from harm. God was assuring Jacob that he and his family would make it to their destination safely and he would take care of any problems they encountered along the way. God protected Jacob when spoke to Laban in a dream and warned him to “be careful not to say anything to Jacob either good or bad” (Genesis 31:24). Apparently, Laban was going to try and stop Jacob from leaving again and the LORD intervened so that he wouldn’t do that.

Jacob’s interaction with Laban seems to suggest that he didn’t believe God would protect him. Jacob told Laban that he fled without saying goodbye because he was afraid that Laban was going to take his daughters away from him by force (Genesis 31:31). Jacob referred to the LORD in an impersonal way when he said, “If the God of my father, the God of Abraham and the Fear of Isaac, had not been on my side, surely now you would have sent me away empty handed” (Genesis 31:42). Later, Jacob affirmed a covenant with Laban by swearing “by the Fear of his father Isaac” (Genesis 31:33), indicating that it was the authority of his father’s faith in God and not his own that made their agreement binding.

Jacob didn’t go so far as to deny God, but his behavior clearly demonstrated that he wasn’t trusting in the LORD. The Greek word that is translated denies in Matthew 10:33, arneomai (ar-neh’-om-ahee) means to contradict with regard to one’s speech (G720). When Laban confronted him, Jacob denied taking his uncle’s gods. Jacob even became angry and berated Laban for making a false accusation against him, but the idols were actually hidden in his wife’s saddle (Genesis 31: 34-35). Even though Jacob was unaware of what Rachel had done, he was responsible for her actions and deserved to be punished for the crime.

Jesus told his disciples, “Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. And a person’s enemies will be those of his own household” (Matthew 10:34-36). The Greek word that is translated to set, dichazo (dee-khad’-zo) means to cut apart or divide in two (G1369). Figuratively, dichazo means to alienate oneself, something that Jacob seemed to do on a regular basis.

The conflict between Jacob and Laban was inevitable because these two men stood on opposite sides of God’s kingdom. Jacob was the designated heir of God’s covenant with Abraham and Laban was doing everything he could to stop him from fulfilling his destiny. Even though Laban managed to delay Jacob’s return to his father’s household for 20 years, Jacob eventually broke free from Laban’s control and seemed to be determined to make a fresh start when he set his face toward the hill country of Gilead (Genesis 31:21). The only problem was that Jacob still wasn’t ready to submit himself to God’s will and thought he needed to stay on Laban’s good side and agreed to make a covenant with him (Genesis 31:53).

If you would like to have a relationship with God, you can do so by simply praying this prayer and meaning it in your heart:

Dear Lord Jesus, I know that I am a sinner, and I ask for your forgiveness. I believe you died for my sins and rose from the dead. I turn from my sins and invite you to come into my heart and life. I want to trust you and follow you as my Lord and Savior.

If you prayed this prayer, please take a moment to write me at calleen0381@gmail.com and let me know about your decision.

God bless you!

Seven churches

The book of Revelation is believed to have been written by the Apostle John near the end of his life while he was exiled on the island of Patmos. John began his book by explaining his situation. He stated, “I, John, am your Christian brother. I have shared with you in suffering because of Jesus Christ. I have also shared with you His holy nation and we have not given up. I was put on the island called Patmos because I preached the Word of God and told about Jesus Christ” (Revelation 1:9, NLV). John went on to say that he had received a visit from the resurrected Jesus Christ who told him, “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicia” (Revelation 1:11).

The seven churches identified in the book of Revelation were actual churches that existed at the end of the first century, They were all located about 50 miles apart, forming a circle in the Roman province of Asia which lies in modern western Turkey (note on Revelation 1:4). It is not known why these particular churches were singled out, but they apparently had some significance in the establishment of Jesus’ worldwide ministry of spreading the gospel. The seven churches were represented by seven candlesticks in John’s vision of the resurrected Christ. John stated:

And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; and in the midst of the candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. (Revelation 1:12-16)

The representation of the churches by candlesticks may have had something to do with the illustration Jesus used of Christians being salt and light. In his Sermon on the Mount, Jesus told his followers, “Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house” (Matthew 5:14-15).

The seven churches identified in the book of Revelation were both commended and rebuked by Jesus for the work they were doing to establish God’s kingdom on Earth. John was given specific instructions to write to each of these churches and to let them know what Jesus had told him about their ministries. The seven distinct messages are recorded in Revelation chapters two and three. Each of the messages began with unique identifier of the resurrected Lord and ended with a promised reward for those that overcame a specific type of opposition to their ministry. The message to the Ephesians stated:

“These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands: ‘I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars; and you have persevered and have patience, and have labored for My name’s sake and have not become weary…To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God.'” (Revelation 2:1-7, NKJV)

The Greek word translated overcomes, nikao (nik-ah’-o) is derived from the word nike (nee’-kay) which figuratively refers to a means of success (G3529). Jesus’ instruction to the Ephesians was to “do the first works” (Revelation 2:5). What he most likely meant by that was to get back to the basics of preaching the gospel. In his letter to the Ephesians, Paul addressed the topic of spiritual warfare. Paul encouraged the believers in Ephesus to, “Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places” (Ephesians 6:11-12, NKJV).

Jesus’ promises to the believers that were able to overcome obstacles to their ministries (Revelation 2:7, 11, 17, 26; 3:5, 12, 21) indicated there was a spiritual battle going on, even in the early church, that could potentially keep his gospel from being spread around the world. It is likely that John’s messages to the seven churches were meant to shore up their efforts and encourage these early warriors to do as Paul had done, fight the good fight and finish their course (2 Timothy 4:7).

Jesus’ final promise to the church of Laodiceans seemed to be one that applied to all Christians and suggested that the rewards Jesus promised for overcoming applied to his millennial reign on Earth. He said, “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (Revelation 3:21). At the end of the Great Tribulation, John indicated all believers would reign with Christ for a thousand years. He said, “And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years” (Revelation 20:4).

Church politics

John dedicated his third epistle to the topic of church politics. There was one leader in particular, Diotriphes who was impeding John’s work. He said, “I wrote to the church, but Diotrephes, who loves to have the preeminence among them, does not receive us” (3 John 1:9, NKJV). Diotrephes may have been concerned that John’s position of being an apostle of Jesus Christ would cause his parishioners to see him as less important and perhaps not think his messages were authoritative enough. John said Diotrephes did not receive him, meaning he wouldn’t allow John to preach at his church.

It is possible that Gaius, the person John addressed his third letter to (3 John 1:1) was a member of Diotrephes’ church and he was trying to help John get an audience with the believers that attended there. Gaius had a reputation for lodging the itinerant preachers that visited his area in order to preach the gospel to the Gentiles (3 John 1:5-7). John commended Gaius for his service and encouraged him to continue his work. He said, “We therefore ought to receive such, that we may become fellow workers for the truth” (3 John 1:8, NKJV).

One of the things that seemed to be troubling John was the power Diotrephes exercised to control the membership of his church. John said, “Therefore, if I come, I will call to mind his deeds which he does, prating against us with malicious words. And not content with that, he himself does not receive the brethren, and forbids those who wish to, putting them out of the church” (3 John 1:10, NKJV). Diotrephes ability to prevent people from attending his church was probably offensive to John because it was contrary to the way Jesus had treated people that came to him for spiritual help.

John instructed Gaius to be careful about his leadership choice. He said, “Dear friend, do not follow what is sinful, but follow what is good. The person who does what is good belongs to God. The person who does what is sinful has not seen God” (3 John 1:11, NLV). John’s opinion of Diotrephes was that he was leading people astray. The Greek word John used that is translated sinful, kakopoieo (kak-op-oy-eh’-o) refers to someone with bad character that injures others (G2554) and suggests that Diotrephes may not have been saved, but was being used by Satan to disrupt John’s ministry.

Deceivers

John’s brief message to the elect lady and her children focused on one central point, deceivers that were disrupting the spread of the gospel. John said, “For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist” (2 John 1:7). The Greek word translated deceiver, planos (plan’-os) means an imposter (G4108). The Apostle Paul addressed the deception that was taking place near the end of his life in his first letter to Timothy. Paul said, “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils” (1 Timothy 4:1). Paul’s mention of seducing spirits and doctrines of devils indicated that he was addressing the spiritual warfare that typically accompanied his preaching of the gospel. John’s statement, “This is a deceiver and an antichrist” also indicated that he associated deception with Satan’s spiritual war against God.

The Greek word John used that is translated antichrist, antichristos (an-tee-khris-tos) refers to an opponent of the Messiah (G500). John indicated that antichrists or imposters that claimed to be Israel’s Messiah were present in the world during his lifetime. These deceivers were apparently supported by demonic powers that were used to make people think God was at work in these fake ministries. The terms Paul used “seducing spirits” and “doctrines of devils” (1 Timothy 4:1) were specifically meant to point out that there was more than just human effort behind these kinds of attacks. The Greek word translated devils, daimonion (dahee-mon’-ee-on) refers to a demonic being (G1140). Throughout his ministry, Jesus cast out demons from human bodies. Mark’s gospel states about Jesus’ ministry, “Then He healed many who were sick with various diseases, and cast out many demons; and He did not allow the demons to speak, because they knew Him” (Mark 1:34, NKJV).

John’s primary concern about the deceivers that were making their way into the first century churches was that Christians were being taken in by their lies. John stated plainly that the doctrine of Christ was the only gospel message that should be preached (2 John 1:9). He said, “If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds” (2 John 1:10-11). “The instruction does not prohibit greeting or even inviting a person into one’s home for conversation. John was warning against providing food and shelter, since this would be an investment in the ‘evil deeds’ of false teachers and would give public approval” (note on 2 John 1:10). The one thing that seems clear from John’s warning about deceivers was that they were hard to spot and even though their doctrines were false, they were convincing people that they could go to heaven some other way than believing in Jesus Christ.

The ungodly

The author of the book of Jude was likely a brother of Jesus. Jude identified himself as the brother of James (Jude 1:1) who was a leader in the church at Jerusalem. There is evidence that suggests James was related to Jesus because in Matthew 15:33 he is mentioned among the list of Jesus’ brothers. Jude’s message centered on a particular group of people he labeled ungodly. The Greek term translated ungodly, asebes (as-eb-ace’) has to do with a person that has heard the gospel of Jesus Christ and rejected its message (G765). Jude’s close association with Jesus and likely conversion to Christianity after he was resurrected from the dead made him a good candidate to talk about the ungodly Jews that had rejected their Messiah because he himself had not believed what Jesus told him. John noted in his gospel “even His brothers did not believe in Him” (John 7:5, NKJV).

Jude warned his audience, “certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ” (Jude 1:4, NKJV). Jude’s harsh language suggested that he was disgusted by what appeared to be an intentional effort to hinder the preaching of the gospel. The phrase he used “crept in unnoticed” indicated the ungodly men he was referring to had disguised themselves as Christians in order to not draw attention to themselves, all the while stirring up trouble and planting seeds of doubt in the minds of those that were considering committing their lives to Christ. The Greek word he used, pareisduno (par-ice-doo’-no) means “to settle in alongside, i.e. lodge stealthily” (G3921). In other words, the ungodly were making themselves at home by becoming members of the church.

Jude’s condemnation of the ungodly went so far as to say that they were no better than the fallen angels that rebelled against God before the world was created (Jude 1:6). Jude indicated God was aware of the ungodly’s activities and had planned their demise from the beginning. He said, “Now Enoch, the seventh from Adam, prophesied about these men also, saying, ‘Behold, the Lord comes with ten thousands of His saints, to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him'” (Jude 1:14-15, NKJV). Jude’s lack of compassion for the ungodly was rooted in his belief that they had consciously chosen to do the devil’s dirty work. It’s possible that Jude felt his disbelief of his brother’s message was due to Satan’s influence and that he had always known the truth about Jesus, but had initially chosen to reject it.

The finish line

Paul’s second letter to Timothy is believed to be the last message he wrote before he was beheaded by the Roman Emperor Nero. His instructions to Timothy reflected the importance of having a successful transition after Paul was removed from his leadership role. Paul encouraged Timothy to not be ashamed of the work he had been called to do and told him to “be strong in the grace that is in Christ Jesus” (2 Timothy 2:1). Paul also focused on the process of sanctification which he probably thought Timothy was going through in order to prepare him for the increased responsibility he would have after Paul was gone. Paul told Timothy regarding confessing his sins, “If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared for every good work” (2 Timothy 2:21).

Paul used his own life as an example for Timothy to follow in his pursuit of evangelism and told Timothy that he should expect his ministry to be challenged by unbelievers. Paul said, “You, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, my persecutions and sufferings that happened to me at Antioch, at Iconium, and at Lystra—which persecutions I endured; yet from them all the Lord rescued me. Indeed, all who desire to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:10-12, ESV). One of things that Paul was clear about was that suffering and doing God’s work would always go hand in hand. There was no way to escape the persecution that resulted from preaching the gospel.

Paul told Timothy, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works” (2 Timothy 3:16-17). The Greek words Paul used that are translated perfect and thoroughly furnished had to do with the process of sanctification being completed in the life of a believer. Paul linked scripture to this process and indicated that God’s word is sufficient to complete that process. There is no other requirement to reach spiritual maturity than to understand or fully comprehend all of God’s word.

Paul concluded his final message with these words, “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Timothy 4:6-8). Paul had likely already been condemned to death when he wrote this message to Timothy. Paul was careful to note that he didn’t expect to be used any further in his ministry of preaching the gospel. It was Paul’s imminent death that prompted him to urge Timothy to keep his ministry going. Paul’s mention of a crown of righteousness was probably meant to encourage Timothy to work as hard as he had to spread the gospel around the world because he would be rewarded in heaven.

Paul’s comparison of the completion of ministry to a good fight and a finished course was his way of communicating the importance of endurance in serving God. Roman boxing was popular in the time period in which Paul lived. “Some boxers were known for their skill; others were known for simply being able to take punishment…Romans used gloves with pieces of metal placed around the knuckles (caestus) to inflict the most damage possible. Moreover, there was no time limit or weight classification. Proclaiming a winner resulted from either a knockout or the conceding of defeat by one of the boxers” (factsanddetails.com, Ancient Roman Sport). Paul’s declaration that he had fought a good fight implied that he had knocked out his opponent or at the very least gotten him to concede defeat.

Paul talked about his conflict with Satan in his second letter to the Corinthians. He stated, “And lest I should be exalted above measure through the abundance of revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure” (2 Corinthians 12:7). The Greek word translated buffet, kolaphizo (kol-af-id’-zo) means “to rap with the fist” (G2852). Paul indicated the source of his afflictions were the revelations he received which were a progressive, private unveiling of the otherwise unknown and unknowable facts about God (G602). Paul’s numerous epistles are a testimony to the surpassing knowledge he had of Jesus and his future kingdom on Earth.

Paul likened his career in ministry to a race that was completed. Interestingly, Paul didn’t say he had won the race, but had merely finished the course. Paul’s humility in judging his importance in spreading the gospel around the Roman Empire showed that he genuinely viewed himself as an instrument in God’s hand. Paul didn’t take credit for any of his accomplishments. Most of what Paul talked about had to do with the suffering he endured while serving in the ministry of Jesus Christ. In his second letter to the Corinthians, Paul boasted of his sufferings and mentioned in detail the various trials he had experienced (2 Corinthians 11:23-28). The only evidence that Paul was content with what he had done at the end of his life was his statement, “I have kept the faith” (2 Timothy 4:7). The Greek word translated kept, tereo (tay-reh’-o) means to fulfill a command (G5083). In other words, Paul felt he had done everything God had told him to.

Not ashamed

Paul encouraged his spiritual son Timothy to not be ashamed of preaching the gospel and to expect suffering because of his calling. Paul said:

Therefore do not be ashamed of the testimony of our Lord, nor of me His prisoner, but share with me in the sufferings for the gospel according to the power of God, who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began, but has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel, to which I was appointed a preacher, an apostle, and a teacher of the Gentiles. For this reason I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day. (2 Timothy 1:8-12, NKJV)

Paul’s admonition of Timothy implied that he was dealing with feelings of shame and his ministry was being affected by it. Paul encouraged Timothy to rely on the power of God and to remember that he had been given a gift from God to do the work he had been called to (2 Timothy 1:6, 8). Paul didn’t identify Timothy’s gift, but it can be assumed that it had something to do with teaching or preaching the word of God. Paul instructed Timothy to “stir up the gift of God” (2 Timothy 1:6), suggesting that Timothy’s gift was not being used and had diminished in strength. The Greek word translated stir, anazopureo (an-ad-zo-poor-eh’-o) means “to kindle afresh” or “keep in full flame” (G329). It might have been that Timothy had distanced himself from Paul’s gospel and was neglecting to mention certain points that he felt were too controversial. In other words, Timothy had watered down Paul’s message.

Paul told Timothy that he wasn’t ashamed of what he was doing because he had a personal relationship with Jesus who had already demonstrated his capability of completing the work that was given to him (2 Timothy 1:12). Essentially, what Paul was saying was that Timothy had nothing to worry because he knew Jesus wouldn’t let him down. Paul was convinced that Timothy’s mission could be successfully completed if he relied on the power of the Holy Spirit. He instructed Timothy to, “Hold fast the pattern of sound words which you have heard from me, in faith and love which are in Christ Jesus. That good thing which was committed to you, keep by the Holy Spirit who dwells in us” (2 Timothy 1:13-14, NKJV).

Paul instructed Timothy to rely on God’s grace to give him strength. He said, “You therefore, my son, be strong in the grace that is in Christ Jesus” (2 Timothy 2:1, NKJV). The strength Paul was referring to was the result of an empowering by the Holy Spirit. The Greek word translated strong, endunamoo (en-doo-nam-o’-o) is derived from the words en, which indicates a relationship of rest (G1722), and dunamoo, which means to enable (G1412). Paul may have been referring to the filling of the Holy Spirit which he discussed in his letter to the Ephesians. Paul talked about being strengthened with “might by his Spirit in the inner man” (Ephesians 3:16) and knowing “the love of Christ which passes knowledge; that you may be filled with all the fullness of God” (Ephesians 3:19, NKJV). According to Paul, believers are filled with the Spirit when they are secure in Christ’s love (Ephesians 3:17).

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.

Almost persuaded

Paul’s passionate testimony before Festus, King Agrippa, and his sister Bernice was probably the clearest presentation of the gospel he had ever made. Paul clearly outlined the steps he had taken to become the man that was considered an outlaw among the Jews and a hero among the many thousands of Gentiles that he had converted to Christianity. The central point of Paul’s argument was that he had encountered Jesus on the road to Damascus, not only proof that he was indeed Israel’s Messiah but convincing evidence that he had actually been resurrected from the dead. Paul described his experience this way:

At midday, O king, along the road I saw a light from heaven, brighter than the sun, shining around me and those who journeyed with me. And when we all had fallen to the ground, I heard a voice speaking to me and saying in the Hebrew language, “Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.” So I said, “Who are You, Lord?” And He said, “I am Jesus, whom you are persecuting. But rise and stand on your feet; for I have appeared to you for this purpose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you. I will deliver you from the Jewish people, as well as from the Gentiles, to whom I now send you, to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.” (Acts 26:13-18, NKJV)

Paul’s description of his heavenly vision was likely what made King Agrippa believe he was telling the truth about being converted to Christianity after he had a personal encounter with Jesus Christ on the road to Damascus. Paul told Agrippa that he had been arrested for doing that which he had been commanded by God. King Agrippa probably realized that Paul was upsetting the Jews because they didn’t want to admit that they had killed their own Messiah. Paul questioned Agrippa about his faith when he asked him, “King Agrippa, do you believe the prophets? I know that you do believe. Then Agrippa said to Paul, ‘You almost persuade me to become a Christian’” (Acts 26:27-28, NKJV).

In spite of his convincing arguments, Festus’ response to Paul’s testimony showed that he didn’t believe what he was saying. It says in Acts 26:24, “Now as he thus made his defense, Festus said with a loud voice, ‘Paul, you are beside yourself! Much learning is driving you mad!'” (NKJV). Even though Festus was skeptical about what Paul was saying, he agreed with King Agrippa that Paul hadn’t committed a crime. It says in Act 26:31-32, “and when they had gone aside, they talked among themselves, saying, ‘This man is doing nothing deserving of death or chains.’ Then Agrippa said to Festus, ‘This man might have been set free if he had not appealed to Caesar.'”

Self defense

Paul’s attempt to fit in with the Jews in Jerusalem resulted in him being arrested in the temple where he was trying to fulfill a purification vow. It says in Acts 21:27-28, “And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him, crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.” The false accusations that were made against Paul were probably meant to deter him from speaking publicly in Jerusalem. Instead, Paul was given the opportunity to defend himself and capitalized on the opportunity to share his testimony in front of a large crowd of people.

Paul began his defense by stating, “I am verily a man which am a Jew, born in Tarsus, a city of Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous towards God, as ye all are this day” (Acts 22:3). Paul identified himself with the Jews and let them know that he had always been a faithful supporter of the Mosaic Law. He went on to say, “And I persecuted this way unto the death, binding and delivering into prisons both men and women” (Acts 22:4). The way Paul was talking about was Christianity and his mention of his role in persecuting the early church was probably intended to gain the confidence of the Jews who thought he was involved in Jesus’ ministry from the beginning. Paul’s reputation as a persecutor of Christians had most likely been forgotten since he had been involved in preaching the gospel for almost 20 years.

Paul’s detailed account of his encounter with Jesus on the road to Damascus was the centerpiece of his self-defense. Paul wanted the Jews in Jerusalem to understand that he had been appointed to preach the gospel by Jesus of Nazareth, a man that he had been fervently persecuting up to that point. Paul told them:

“Now it happened, as I journeyed and came near Damascus at about noon, suddenly a great light from heaven shone around me. And I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting Me?’ So I answered, ‘Who are You, Lord?’ And He said to me, ‘I am Jesus of Nazareth, whom you are persecuting.’ “And those who were with me indeed saw the light and were afraid, but they did not hear the voice of Him who spoke to me. So I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Arise and go into Damascus, and there you will be told all things which are appointed for you to do.’” (Acts 22:6-10, NKJV)

Paul argued that he had been ordained by God to do a specific work and he could not avoid his responsibilities. Paul added that he had even tried to relinquish his commission because of his previous involvement in persecuting Christians (Acts 22:19-20), but the Lord told him, “Depart, for I will send you far from here to the Gentiles” (Acts 22:21, NKJV). In spite of his fervent explanation of how he had been involuntary recruited into Jesus’ ministry, Paul’s audience was enraged by his admission that Jesus expected him to preach to the Gentiles and so they condemned him to death (Acts 22:22).