Word-wrangling: A new rodeo event for preachers?

“Remind them of these things, and solemnly charge them in the presence of God not to wrangle about words, which is useless and leads to the ruin of the hearers.” (II Timothy 2:14)

I’m not sure most of us preachers fully believe the scriptural command to avoid word-fights.

After all, aren’t some words worth wrangling over?

“Wrangling about words” conjures images of cowboys at the corral trying to tame a bucking theological term that won’t hold still.

It’s an interesting translation of the Greek logomacheo, with the logo meaning “word” and macheo referring to fighting.  “Wrangling” is as good a translation as any. Maybe “wrestling,” or simply “fighting over words.”  (Logomacheo is found only here in the New Testament, but the noun logomachia, found in I Timothy 6:4, is translated “disputes about words, out of which arise envy, strife, abusive language, evil suspicions, and constant friction between men of depraved mind and deprived of the truth….”  A little free information there. )

Be that as it may, many of us preachers do love to argue about words.

Wonder why that is.

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Second Timothy Chapter 2

“You therefore, my son, be strong in the grace that is in Christ Jesus.”

THEREFORE.

When you see that word in Scripture, you ask “What is it there for?”  The usual answer means on the basis of all that has gone before, what is the conclusion.

For instance, in chapter one, but particularly toward the end of the chapter–some have deserted Paul, and only Onesiphorus had sought him out–Paul calls for Timothy and through him the rest of the body of Christ to deepen their resolve to serve Christ.

-Be strong in the grace that is in Christ Jesus.  I confess not to know what this means.  It’s one of those wonderful spiritualities that we toss around which sounds great, makes excellent material for hymns and uplifting choruses, but doesn’t actually tell us anything. Or, let me rephrase that: After all our singing it and quoting it, we still have difficulty getting a handle on what exactly it means.

I know some of what the “grace that is in Christ Jesus” means.  John said the Law came by Moses, but grace and truth were realized through Jesus Christ (John 1:17). He said Jesus was “full of grace and truth” (1:14).  In short, Jesus was all love, pure love,  love throughout, from top to bottom, from the outermost to the innermost. He was solidly love.  After all, “God is love.”

So, how can we “be strong” in that grace?  I can devote myself to Him, constantly draw near to Him, sit at His feet as Mary did and worship Him, and obey His teachings. Is that what this means? Or, is Paul saying: “Now that you are living in the grace of Jesus, stand up tall and be strong”? Be courageous, outspoken, bold, faithful.

Or, is it all of the above?

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Second Timothy, chapter One

(A few weeks ago, I began a series of articles on Second Timothy for this website. However, after some reflection, I’ve decided not to do a laborious study on each verse, but to back off and take larger sections at a time, looking for key insights.  Since the primary audience for our blog is pastors and other church leaders, if we light up someone’s mind with only one idea in what follows, we’re pleased.)

Verses 1-2  Greeting

How did Paul get to be an apostle? “By the will of God.” And who is Timothy? “My beloved son” (in the ministry).  I have a few sons and daughters in the ministry, and I am the son of several godly men and women who poured themselves into me. (How did you get in the Lord’s work? Same way: God’s will.)

“Grace, mercy, and peace.” That’s a standard greeting, but I’ll take that any day of the week. I need all three–His grace for its gifts of generosity, His mercy for its restraint of judgment, and His peace for its guarding of my heart.

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Don’t blame God for your cowardice.

(continuing the series on Second Timothy)

“For God has not given us the spirit of cowardice, but of power and of love and of a sound mind” (II Timothy 1:7).

The spirit of cowardice lives and thrives in churches these days. It has a corner in the office of many a pastor, and makes whimpering sounds familiar to many of us….

“You don’t want to do that. It might rock the boat.”

“Deacon Crenshaw will be upset if you preach that. I wouldn’t.”

“Back off on that vision God gave you. You’re going to lose some members if you push that.”

“Pastor, you must not oppose the power group in your church. They ran off the last three preachers.”

“The biggest giver in the church is threatening to withhold his tithes if you persist in letting those people come to our church.”

We surely don’t want to offend anyone, do we?

We don’t?  Show me that one in the Bible.  Jesus didn’t mind offending those who were dead-set on flouting the laws of God and blocking the ministries of the faithful.

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The Lord’s call upon us

(Continuing our series on Second Timothy.)

“…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 granted us in Christ Jesus from all eternity….” (Second Timothy 1:9)

All disciples of Jesus are called. Some disciples of Jesus have received a special call.

Paul said “I was appointed a preacher and an apostle and a teacher” in Second Timothy 1:11.  Even those who insist that “every Christian is called” do not dare say we are all called as preachers, apostles, and teachers. Again, there is a uniqueness about these “special’ calls.

In Second Timothy, we must remember that what we have here is a veteran preacher writing to a young preacher, while the rest of Christendom is eavesdropping.  Keeping that in mind will help us guard against the tendency to make everything Paul says apply to us. The fact that that “veteran” lies in Caesar’s jail with another court date looming before him and the Holy Spirit telling him that the end of his earthly ministry fast approaches adds a dramatic poignancy to the epistle.

“(He has) called us with a holy calling.”

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Stir up what you already have!

“I remind you to kindle afresh the gift of God which is in you through the laying on of my hands” (II Timothy 1:6).

Did Paul’s hands give Timothy a spiritual gift? I admit it reads that way, but it’s hard to imagine that happening.

You don’t have to be anticharismatic to conclude the scripture does not teach spiritual gifts being imparted from one person to another by the “laying on of hands.”

What we would prefer to think is that Paul laid hands on Timothy in the same way we ordain people to the ministry and that the significance is similar: conveying our love, confidence, and prayers in an official ceremony after which the individual is recognized as fully authorized to do whatever it is he has been called by God to do. (That convoluted sentence will never appear in anyone’s textbook! Smiley-face goes here.)

My concern and focus with Second Timothy 1:6 is with the “stir up” or “kindle afresh” part.  That we can understand.

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“I recall your tears.”

“I constantly remember you in my prayers night and day, longing to see you, even as I recall your tears….” (II Timothy 1:3-4)

You either cry or you don’t. You either value tears or you scoff at them.  You either wish you could cry more or didn’t cry as much.

Few are  neutral on the subject of tears.

I have a friend who could read the phone directory and the tears would flow.  They are always a half-inch below the surface waiting for the simplest opportunity to spill.

I’m the opposite. Only rarely do I shed a tear, and when I do it’s more likely to be in private while praying or going over a sermon the Spirit and I are working on.

I recall the first time I wept in the pulpit.

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The blessing of a clear conscience

“I thank God, whom I serve with a clear conscience, the way my forefathers did….” (II Timothy 1:3).

A clear conscience is like a clean windshield: You notice it only when something has marred its surface and spoiled your vision. Until your conscience smites you and accuses you of sin, you are hardly aware of its existence.

A clear conscience is a wonderful thing to have. And fairly rare, too, I surmise, if by that term we refer to a blameless life that finds nothing in your past with which to accuse you of–no hypocrisy, insincerity, or double-mindedness. And, may I say, who among us has no failures on our record, no stains of iniquity, no guilt of sin?

“There is none righteous, no, not one.” “All have sinned and come short of the glory of God.”  “If the Lord should mark iniquity, who would stand?” (Romans 3:10,23 and Psalm 130:3)  Who indeed? Not me, that’s for sure.

Question: Why does Scripture make such a big deal over a clear conscience?

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