1 Timothy– Chapter One XVII

by Ed Urzi

“…that law is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, sexually immoral people, practicing homosexuals, kidnappers, liars, perjurers — in fact, for any who live contrary to sound teaching” (1 Timothy 1:9-10 NET).

This passage continues a list of sample violations of the Law with “…those who kill their fathers or mothers.” Murder (or the unlawful killing of one human being by another) is an act that disregards the inherent value of human beings who are made in the image of God. Because of this, the murder of a father or mother represents the ultimate demonstration of disrespect towards those we are instructed to honor.

Next comes the sexually immoral. This phrase is associated with our modern-day concept of “pornography” when it appears within the New Testament. The Biblical use of this term identifies various forms of inappropriate sexual conduct including adulterous relationships, sexual relationships between unmarried couples, and polyamorous relationships, among others. Jesus also expanded this definition to include internal expressions of sexual immorality as well. Thus, “sexual immorality” generally encompasses any kind of sexual activity that goes beyond God’s original design for marital relationships.

This is followed by practicing homosexuals, a reference to sexual activity between persons of the same gender. Much like the prohibition against heterosexual adultery, the admonition against this type of sexual activity finds its origin in the Old Testament book of Leviticus: “If a man has sexual relations with a man as one does with a woman, both of them have done what is detestable. They are to be put to death; their blood will be on their own heads” (20:13 NIV, see also Romans 1:26-27).

As is true within many 21st century cultures, homosexual engagements were common among some members of first-century Roman society. In fact, many sources note that over one dozen of the first fifteen Roman Emperors were involved in homosexual or bisexual relationships. Nevertheless, it is important to observe that homosexual behavior does not serve as the focal point of this passage.

Much like the other attitudes and behaviors identified within these verses, this practice reveals an internal mindset that misses the mark of God’s will for His creation. In the words of one commentator, “Christians err when they excuse homosexuality, and deny that it is sin. But they also err just as badly when they single it out as a sin God is uniquely angry with.” (1)

(1) David Guzik, 1 Corinthians 6 – Lawsuits and Loose Living [4. (8-11)] https://enduringword.com/commentary/1-corinthians-6/

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1 Timothy– Chapter One XVI

by Ed Urzi

“…knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for fornicators, for sodomites, for kidnappers, for liars, for perjurers, and if there is any other thing that is contrary to sound doctrine” (1 Timothy 1:9-10).

1 Timothy 1:9-10 offers a sample list of attitudes and behaviors that illustrate the proper function of the Old Testament Law. That function serves to identify appropriate and inappropriate conduct. We can look to the portion of the Law that contains the Ten Commandments for greater insight into this important role.

For instance, the Ten Commandments follow a distinct pattern. The first four Commandments are vertical in nature- they concern our responsibility toward God. The following six commandments involve our horizontal relationships with others. That division is important for if our vertical relationship with God is not what it should be, our horizontal relationships with others are not likely to be what they should be either.

Jesus also identified the foundation of the Law in response to the following question: “Teacher, which is the great commandment in the law?” (Matthew 22:36). Jesus addressed that question in the following manner…

“Jesus said to him, ‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets'” (Matthew 22:37-40).

With this in mind, it’s not surprising to find that the first two sample violations of the Law from 1 Timothy 1:9 involve lawlessness and disobedience. Since we can associate the lawless with those who refuse to adhere to authority, disobedience is the inevitable result. The same can be said of the ungodly, for it is impossible to emulate the character of a Being we refuse to recognize.

Next comes “the unholy.” The word “holiness” means “set apart” and expresses the idea of complete moral purity. Since God is completely separate from anything that is wrong, dirty, or corrupt, those who are “unholy” are likely to exhibit such ungodly characteristics.

Finally, we have “the profane.” This phrase describes an irreligious person who tramples the things of God without interest or concern for his or her Creator. While “profanity” is often associated with coarse or inappropriate language, we might associate the “profane” in this context with those who choose to live as if God did not exist and conduct their lives accordingly.

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1 Timothy– Chapter One XV

by Ed Urzi

“But we know that the law is good if one uses it lawfully, knowing this: that the law is not made for a righteous person…” (1 Timothy 1:8-9).

There are rules that govern the conduct of each participant in an athletic competition. When those rules are broken, there are penalties that must be enforced. For instance, a basketball player is assessed a foul. A hockey player is dismissed to the penalty box. A football (or soccer) player receives a red or yellow card. In these instances, the rules of the game are not there for those who don’t break them- the rules are there for those who do.

This leads us to a discussion of the “lawful use” of Biblical Law as referenced in the passage quoted above. In this context, “the law” is associated with the first five books of the Old Testament Scriptures and the Ten Commandments in particular.

The New Testament book of Romans offers some insight into the appropriate use of the Law when it tells us, “For the more we know of God’s laws, the clearer it becomes that we aren’t obeying them; his laws serve only to make us see that we are sinners” (Romans 3:20 TLB). Another version of that passage says, “…No man can justify himself before God by a perfect performance of the Law’s demands—indeed it is the straight-edge of the Law that shows us how crooked we are” (Phillips).

Much like the rules of an athletic competition, these Biblical laws are not there for a righteous person who does not break them; they are there for those who do. With this in mind, we can say that the lawful use of the Law involves showing us how we have fallen from God’s standards. The following verses of 1 Timothy chapter one will go on to illustrate this idea with several graphic examples.

When imperfect human beings are faced with the responsibility of living up to the standards of a God who is unmatched in His perfection, we can then appreciate our need for a Savior. This is where Jesus comes in, for as we’re told in Galatians 3:24 “…the law was our tutor to bring us to Christ, that we might be justified by faith.”

Thus, “…the law is good if someone uses it legitimately” (NET). Much like a signpost that points us in the right direction, the legitimate use of the Law points us to our need for a Savior who can deliver us from our failure to fulfill God’s Law.

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1 Timothy– Chapter One XIV

by Ed Urzi

“Some people have turned away from these and have lost their way in foolish discussions. They want to be teachers of God’s law, but they do not understand their own words or the matters about which they speak with so much confidence”(1 Timothy 1:6-7 GNB).

A Biblical teacher’s greatest privilege is to be used of God to help others grasp the meaning and application of His Word. For the teacher, it is both humbling and rewarding to experience the satisfaction of knowing that God has positively impacted others through his or her ministry. However, a teacher must also be diligent to maintain the proper motivation for his or her work. That represents one of the issues Paul the Apostle addressed here in 1 Timothy chapter one.

The right foundation for a teaching ministry was given to us earlier in 1 Timothy 1:5: “…a pure heart, …a good conscience, and …sincere faith.” A teacher who truly wishes to honor God will be careful to maintain this foundation.

Unfortunately, the teachers referenced here in 1 Timothy 1:6-7 seemed primarily interested in developing their reputations. As one paraphrase renders this passage, “They want a reputation as teachers of the Law, yet they fail to realise the meaning of their own words, still less of the subject they are so dogmatic about” (Phillips). Since their teachings were guided by this questionable motive, it appears they failed to discern the negative implications associated with them.

This is important, for teachers like those described here in 1 Timothy 1:6-7 can produce great spiritual and/or emotional injury in others. Lives may be ruined, churches may split, and cultic organizations may emerge whenever someone begins teaching the Scriptures with an inappropriate motive. Given the overwhelming availability of modern-day spiritual teachings, it is crucial to recognize and avoid such individuals. Therefore, we should prayerfully seek God’s wisdom and choose our teachers judiciously.

While the position of “teacher” may seem attractive, a person who makes the commitment to teach the Scriptures must also accept the accountability that goes along with it. That accountability is in found in the New Testament book of James: “My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment” (James 3:1).

1 Timothy 1:6-7 reminds us that alternative motives may hide behind a veneer of spirituality, even among those who project an air of confidence and assurance . Therefore, this passage should serve as a cautionary message for anyone who may wish to pursue the office of a teacher in its various forms.

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1 Timothy– Chapter One XIII

by Ed Urzi

“from which some, having strayed, have turned aside to idle talk, desiring to be teachers of the law, understanding neither what they say nor the things which they affirm” (1 Timothy 1:6-7).

1 Timothy 1:6-7 contains far more than just a general observation. Instead, it describes a serious condition that required immediate attention within the Ephesian church. You see, the false teachers of Ephesus had twisted genuine doctrinal truth from its rightful position in favor of other subjects that were useless and unprofitable. (1)

One commentary offers a useful analysis of this passage…

“Many leaders and authorities today demand allegiance, some of whom would even have us turn from Christ to follow them. When they seem to know the Bible, their influence can be dangerously subtle. They are modern-day false teachers. How can you recognize false teachers?

(1) They teach what is contrary to the truth found in Scripture (1Ti_1:3; 1Ti_1:6-7; 1Ti_4:1-3).

(2) They promote trivial and divisive controversies instead of helping people come to Jesus (1Ti_1:4).

(3) They aren’t concerned about personal evidence of God’s presence in their lives, spending their time on ‘meaningless discussions’ instead (1Ti_1:6).

(4) Their motivation is to make a name for themselves (1Ti_1:7).

To protect yourself from the deception of false teachers, learn what the Bible teaches and remain steadfast in your faith in Christ alone.” (2)

While two people of good conscience may respectfully disagree on a non-essential element of the Christian faith, it’s important to exercise discernment in order to avoid the contentious exchanges that often arise from “empty talk” (CEV), “senseless babble” (Mounce), and/or “endless words” (Phillips).

For instance, a mutually beneficial discussion involves a two-way exchange of ideas between those who are united in their search for truth and understanding. This remains true even among those who hold contrary opinions. However, a fruitless discussion often involves a one-way exchange with someone who is only interested in expressing what he or she thinks.

One pastoral commentator describes his own experience in this regard…

“There are honest questions and there are dishonest questions. There are some people who ask questions only because they want an argument; they don’t want to know the truth. They have a position that they want to espouse, so they want to get you embroiled in an argument. And so they will ask a question, not really seeking an answer but seeking an argument. They want you to state your position so that they can then begin to attack your position; that I call a dishonest question. An honest question [comes from] the man who asks, desiring to know the answer.” (3)

(1) See Kenneth S. Wuest, Word Studies in the Greek New Testament (1 Timothy 1:5-7) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) Life Application Study Bible NKJV [ 1 Timothy 1:3-7] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

(3) Chuck Smith, “Through The Bible C2000 Series” [1 Timothy 1:1-20]

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1 Timothy– Chapter One XII

by Ed Urzi

“Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith” (1 Timothy 1:5).

1 Timothy 1:5 offers three important spiritual motives: a pure heart, a good conscience, and a sincere faith. We can begin our look at this motivational trilogy with the word “heart.”

“Heart” is represented by the word kardia in the original language of this passage and forms the basis for our modern-day word “cardiac.” It refers to our innermost being in a physical, emotional, intellectual, or spiritual sense. Internal purity of heart (or lack thereof) is certain to affect our relationships with others.

“Conscience” can be defined as “the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending one, condemning the other.” (1) Much like an umpire, judge, or referee, the conscience arbitrates between right and wrong. The real question involves the “rule book” that our consciences depend upon.

You see, it is possible for two people to act in good conscience while pursuing very different courses of action. With this in mind, here are a few foundational principles that should guide our consciences…

  • First, we should recognize that Jesus validated His teachings through His miracles (Mark 2:1-12) and His resurrection from the dead (John 20).
  • Therefore, Christ should stand as the final authority that governs our consciences.
  • Jesus identified the Scriptures as the Word of God (John 10:34-35) and the command of God (Matthew 15:3-4). Jesus also taught that the Bible was truth (John 17:17).
  • In light of this, we can say that the Word of God should lead and inform our consciences based upon the authority of Christ.

However, it’s important to remember that our consciences are not infallible. As Paul the Apostle said to the Corinthian church, “My conscience is clear, but that does not make me innocent. It is the Lord who judges me” (1 Corinthians 4:3 NIV). Nevertheless, the conscience can be an excellent guide when it is guided by the Scriptures.

Finally, “faith” represents “a belief in or confident attitude toward God, involving commitment to His will for one’s life.” (2) The New Testament book of Hebrews tells us that “… faith is being sure of what we hope for and certain of what we do not see” (Hebrews 11:1). Faith is a critical element in our relationship with God for as we’re told in Hebrews 11:6…

“…without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.”

(1) G4893 syneidesis https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g4893

(2) “Faith” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers

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1 Timothy– Chapter One XI

by Ed Urzi

“Have them stop devoting their attention to myths and never-ending genealogies; these divert people to speculating instead of doing God’s work, which requires trust” (1 Timothy 1:4 CJB).

The phrase “what if…” is one of the most useful expressions in our language. For example, “what if” enables us to develop creative solutions to complex problems. It allows us to simulate potential outcomes, weigh our options, and choose the best solutions. But just as is true with many things, this two-word phrase can benefit us or harm us depending on how it is used.

For instance, the phrase “what if…” offers an opportunity to engage in spiritual theories and opinions that may have little or nothing to do with God’s Word or His character. These things often fail to help us “…walk worthy of the calling with which you were called, with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace” (Ephesians 4:1-3).

As we close our look at this portion of Scripture, three sources offer several recommendations that can help us identify and avoid such diversions and devote ourselves to spiritual pursuits that are far more profitable…

“It is possible to get so involved in the study of Christianity academically that we forget why we are studying God’s word (cf. Titus 3:8; Matt. 28:19-20). Just because a text could mean this or that does not mean that it does mean that. Check the historical setting and larger context.” (1)

“Stay away from religious speculation and pointless theological arguments. Such exercises may seem harmless at first, but they have a way of sidetracking us from the central message of the Good News—the person and work of Jesus Christ. They expend time we should use to share the Good News with others, and they don’t help people grow in the faith. Avoid anything that keeps you from doing God’s work.” (2)

“Examples of similar errors in teaching today, would be the overemphases on typology, numerology, or the details of exegesis, along with a failure to emphasize the point of the passage being expounded. This failure to emphasize what the writer of Scripture emphasized, and to emphasize something else, seems to be at the heart of the problem Paul addressed here. [a] ‘I am personally of the opinion that one of the causes of weakness in the churches today is the virtual disappearance from our pulpits of sound, steady, Scriptural, expository teaching, and that a widespread return to that desirable practice is essential to the solid building-up of our members in the faith.'” [b] (3)

(1) Dr. Bob Utley. Free Bible Commentary, [1 Timothy 1:4] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL09/VOL09_01.html

(2) Life Application Study Bible NKJV [ 1 Timothy 1:3-4] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

(3) [a] Gordon D. Fee, 1 and 2 Timothy, Titus, p.7, [b] Guy H. King, A Leader Led, p. 19, Referenced in Notes on 1 Timothy 2020 Edition, Dr. Thomas L. Constable https://www.planobiblechapel.org/tcon/notes/html/nt/1timothy/1timothy.htm

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1 Timothy– Chapter One X

by Ed Urzi

“As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain people not to teach false doctrines any longer or to devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing God’s work–which is by faith” (1 Timothy 1:3-4 NIV).

While modern-day genealogical research often represents a fun and interesting study of one’s family origin, the genealogies referenced here in 1 Timothy 1:3-4 probably refer to something else. These genealogies were likely produced by those who sought to dramatize, embellish, and re-imagine the lives of various Old Testament personalities and their descendants.

These genealogies presumably began with an actual historic figure and built upon the account of his or her life with speculations, theories, and conjectures that were impossible to prove or disprove. One source comments on this view by observing, “…extrabiblical elaborations of biblical accounts were common, and Paul probably has them in view here.” (1) Another commentary addresses these “…never-ending genealogies” (CJB) with the following insight…

“These ‘fables and endless genealogies’ are generally thought to be rabbinical traditions, since the Ephesian church where Timothy was pastoring (I Timothy 1:3) had been plagued from the start by Jewish opponents of Paul (Acts 19:8-9).

However, Gentile converts were also numerous (Acts 19:10), and these had come from a background of pagan evolutionary philosophy, featuring the worship of the nature goddess Diana (Acts 19:35). Like other forms of evolutionism, Greek paganism was a nest of fables and a great chain of genealogical relationships extending back into eternity. All such compromises with either legalism or evolutionism, ancient or modern, are utterly bereft of spiritual edification.” (2)

While this subject may seem to offer little practical benefit for modern-day readers, it might be said that “controversial speculations” still continue today. The difference is that they have largely moved from the realm of the past into the realm of the future.

For instance, it is not unusual to encounter those whose spiritual lives are largely devoted to the pursuit of speculations and conjectures involving prophetic theories and opinions about the future that are impossible to prove or disprove. These conjectures often devolve into arguments, debates, and online “flame wars” that “…don’t help people live a life of faith in God” (NLT).

A person who can articulate and critique the nuances of various eschatological viewpoints but struggles to define foundational Biblical doctrines like salvation, holiness, righteousness, grace, the nature of God, and the Person and work of Christ may wish to consider if he or she is making the right kind of spiritual investment.

(1) Craig S. Keener The IVP Bible Background Commentary [1 Timothy 1:4]

(2) Institute for Creation Research, New Defender’s Study Bible Notes, 1 Timothy 1:4 https://www.icr.org/bible/1Tim/1/4/

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1 Timothy– Chapter One IX

by Ed Urzi

“As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine, nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith” (1 Timothy 1:3-4 ESV).

1 Timothy 1:3-4 identifies two examples of false doctrine: myths (or fables) and endless genealogies. In the context of this passage, a “myth” or “fable” refers to a legendary account or a fabricated religious story. One such example involves the claim that Jesus traveled to India as a young boy and later taught what He learned there. Another claims that Jesus fashioned small birds out of clay when He was a child and brought them to life.

These mythical accounts have no Biblical support; in fact, the latter account stands in direct contradiction to testimony of Scripture. Yet these fables command the time and attention of those who would be better served by studying the genuine gospel accounts of Jesus’ life.

We might also expand the definition of a myth to include Biblical interpretations that have no basis in the text or context of the Scriptures. As one commentator observes, “…There are various ways to use the word of God deceitfully, or to tamper with it. Using a Bible text to preach a ‘sermon’ that has little or nothing to do with the Bible is one of the common ways of doing it.” (1)

This must have been an ongoing issue in the early church, for Paul the Apostle addressed this topic in another Pastoral epistle…

“…you must be severe when you rebuke those who have followed this false teaching, so that they will come to be sound in their trust and no longer pay attention to Judaistic myths or to the commands of people who reject the truth” (Titus 1:13-14 CJB).

Another source draws our attention to the difference between legitimate Biblical inquiries and myths…

“There is a real difference between ‘myths,’ ‘genealogies,’ ‘speculations,’ and faith. Faith is based on the historical truth of the gospel, not theories. Faith comes from the promises of God (cf. Gal. 3:14,16,17,18,21,22,29), not the philosophical preponderance of humans (cf. 1 Cor. 1:18-31). One is based on revelation, the other on human speculation. One honors God and the other magnifies the human thinker.

This is not meant to depreciate godly scholarship, but to differentiate divine revelation from human reason, speculation, and discovery. Believers are called to love God with their ‘minds’ (cf. Jesus’ quote of Deut. 6:5 in Matt. 22:36-37; Mark 12:28-30; Luke 10:27) and to pass these truths on to their children (cf. Deut. 6:7,20-25).” (2)

(1) Paul T. Butler. The Bible Study Textbook Series, Studies In Second Corinthians (College Press) [p. 93] Copyright © 1988 College Press Publishing Company https://archive.org/stream/BibleStudyTextbookSeriesSecondCorinthians/132Corinthians-Butler_djvu.txt

(2) Dr. Bob Utley. Free Bible Commentary, [1 Timothy 1:4] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL09/VOL09_01.html

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1 Timothy– Chapter One VIII

by Ed Urzi

“As I urged you when I was leaving for Macedonia, stay on in Ephesus to instruct certain people not to spread false teachings” (1 Timothy 1:3 NET).

The following three commentators discuss the importance of sound Biblical doctrine and the danger facing those who fail to separate truth from falsehood in the area of spirituality…

“It is highly significant that the first task the apostle set Timothy to doing in Ephesus was to guard the teaching of the church. ‘Charge certain persons that they must not teach differing doctrines,’ he says. In other words, the teaching is the most important aspect of the ministry of a church. It must be kept pure and unsullied …So when you question a teaching, ask yourself, ‘What does it lead people to do?'” (1)

“…doctrine is important to God and should be important to His people. Today, what one believes – that is, their doctrine – is remarkably unimportant to most people. This spirit of the modern age has also heavily influenced modern Christians. We live in a day where Pilate’s question What is truth? (John 18:38) is answered, ‘Whatever it means to you.’ Yet truth is important to God and should be to His people.” (2)

“The church at Ephesus may have been plagued by the same heresy that was threatening the church at Colosse—the teaching that to be acceptable to God, a person had to discover certain hidden knowledge and had to worship angels (Col_2:8, Col_2:18). The false teachers were motivated by their own interests rather than Christ’s. They embroiled the church in endless and irrelevant questions and controversies, taking precious time away from the study of the truth.” (3)

Doctrine is important because people generally act upon what they believe. To illustrate this reality, let’s take our moral convictions as an example. We can say that every moral belief finds its ultimate source in the doctrines we hold concerning God and other human beings. For instance, a person who…

A.) Believes in the existence of an all-powerful God who has created men and women in His image and

B.) Holds us accountable for our actions towards them

…is someone who is likely to make different moral choices than a person who doesn’t hold those beliefs. This explains why the doctrines we hold are so important, for the things we believe influence the choices we make.

As implied by a commentator quoted above, we can uncover the doctrines we hold by tracing our actions back to our core beliefs. We can then identify what those beliefs led us to do. This simple exercise in “reverse engineering” can help us determine if our doctrines are Biblically-based or  if they originate somewhere else.

(1) Excerpted with permission from Guard the Teaching © 1981 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to [email protected]

(2) Guzik, Dave 2 Thessalonians 2 – 1 Timothy 1 – Fighting For The Faith https://enduringword.com/bible-commentary/1-timothy-1/

(3) Life Application Study Bible NKJV [ 1 Timothy 1:3-4] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

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1 Timothy– Chapter One VII

by Ed Urzi

“When I was going to the province of Macedonia, I encouraged you to stay in the city of Ephesus. That way you could order certain people to stop teaching false doctrine” (1 Timothy 1:3 GW).

“Doctrine” is a word that often appears in religious discussions but rarely seems to be defined. In general, we can associate the word “doctrine” with any sort of teaching or instruction. When used in a spiritual sense, doctrine relates to our beliefs concerning God, humanity, Christ, the church, and other related topics. At the risk of oversimplifying an important subject, true doctrine represents a teaching that corresponds to what we read in the Biblical Scriptures. False doctrine corresponds with something else.

Unfortunately, the intrusion of false doctrine upon the first-century church at Ephesus was not unique. In fact, it may be said that the presence of false doctrine is more pervasive today than at any other point in history. Therefore, it is critically important to establish an effective method to identify and reject false teachings.

Perhaps the easiest method of separating true and false doctrine involves reading a portion of the Bible every day. If we prayerfully read God’s Word each day, we are sure to become familiar with Biblical doctrine over time. On the other hand, a person who rarely reads the Scriptures is someone who is likely to encounter difficulty in this area. While devotional readings and Bible studies (including this one) have their place, there is no substitute for dedicating a period of time each day to reading God’s Word.

This is important to modern-day audiences for another reason. You see, the false teachers in Ephesus had to depend on written communication or direct personal interaction to spread their beliefs. However, today’s purveyors of false doctrine have the advantage of 21st century technology to market and package their teachings in a highly effective manner.

For instance, a false and deceptive religious teacher now has the ability to spread his or her beliefs directly into countless homes with high definition quality. Podcasts, streaming media, and other forms of digital content offer unprecedented access to global audiences. Then there are terrestrial and satellite radio broadcasts that continue to provide an ample opportunity to disseminate false teachings.

These technological advantages were unavailable to the false teachers of first-century Ephesus. However, the New Testament book of Titus alerts us to one thing that hasn’t changed: false teachers still “…mislead whole families by teaching for dishonest gain what ought not to be taught” (Titus 1:11 NET).

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1 Timothy– Chapter One VI

by Ed Urzi

“As I urged you when I went into Macedonia–remain in Ephesus that you may charge some that they teach no other doctrine” (1 Timothy 1:3).

First century Macedonia was a regional area that was located the northern portion of Greece. This broad geographic territory was home to several New Testament-era churches including Philippi, Berea, and Thessalonica.

While Paul the Apostle’s decision to leave Ephesus to continue his missionary work in that region served to benefit the citizens of Macedonia, it also created a pastoral void within the church at Ephesus. Paul sought to fill that void by urging Timothy to undertake a greater leadership role in shepherding the Ephesian congregation. Thus, the Biblical book we know today as 1 Timothy contains a number of tasks, objectives, and responsibilities related to Timothy’s ministry in the city of Ephesus.

However, we should note that Paul’s trip to Macedonia does not seem to fit with the other missionary journeys that are chronicled for us within the Biblical book of Acts. One source explains this omission and offers a potential timeline for this letter…

“It seems probable that after Paul’s first imprisonment at Rome, he visited Ephesus with Timothy. When Paul moved on to Macedonia, he instructed Timothy to stay in Ephesus for a while to teach the word of God and to warn the believers against false teachers. From Macedonia, Paul apparently traveled south to Corinth, and it was perhaps from that city that he wrote this first Letter to Timothy.” (1)

Much like the ancient city of Corinth, the city of Ephesus held an important position within the first-century Roman Empire. It featured a large harbor that was suitable for transporting people and merchandise as well as a prominent theatre mentioned in Acts 19:29. Ephesus also served as a summer retreat for the wealthy and boasted an extensive library for the academically inclined.

This leads us to the first action item on Paul’s list for the Ephesian church: “Some people there are teaching false doctrines, and you must order them to stop” (GNB). As mentioned previously, Paul anticipated the arrival of these heretical teachers and advised the Ephesian church leadership to prepare to meet the challenges they presented (Acts 20:29-30). By arranging for Timothy to remain in Ephesus, Paul made certain to provide the Ephesians with a valuable human resource who could help prevent these false teachers from gaining a foothold and spreading their doctrines within the church.

We’ll consider this reference to “doctrine” and discuss its importance over the next few studies.

(1) William MacDonald, Believer’s Bible Commentary, II. Paul’s Charge To Timothy (1:3-11), pg.2137

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1 Timothy– Chapter One V

by Ed Urzi

“Paul, an apostle of Jesus Christ, by the commandment of God our Savior and the Lord Jesus Christ, our hope, To Timothy, a true son in the faith: Grace, mercy, and peace from God our Father and Jesus Christ our Lord” (1 Timothy 1:1-2).

When it comes to modern forms of written correspondence, most authors customarily place their names near the end of a letter or message. However, first-century authors generally took the opposite approach. Thus, in keeping with that custom, Paul the Apostle identified himself as the author of this letter beginning with the first word of the first sentence of this epistle.

Although this letter is more personal than some of Paul’s other New Testament letters, it’s also interesting to note that he made certain to state his credentials as an Apostle right from the start. Since Timothy was undoubtedly aware of Paul’s status as “…an apostle of Christ Jesus by the command of God…” (HCSB), we might question why he felt it necessary to mention his calling.

The most likely answer is that this statement was not for Timothy’s benefit but for the benefit of others who might read this message. Since Paul will go on to address many important and controversial subjects within this letter, it’s easy to imagine that others might challenge Timothy as he acted upon the directives in this message. If the need arose to defend his actions, Timothy could appeal to Paul’s authority as an apostle of Christ by the command of God.

This brings us to the word “apostle.” An apostle is a “commissioned representative,” much like an ambassador or spokesperson. This title served to introduce several of Paul’s New Testament letters including his epistles to the churches in Rome, Corinth, Ephesus, Colossae, and the region of Galatia. While every follower of Jesus is an “apostle” in the sense that he or she is an ambassador for Christ, it’s crucial to recognize that the Biblical apostles held several important qualifications that set them apart from all who followed. For example…

These qualifications are important to remember if we should encounter someone who identifies as an apostle today. For instance, consider the following message from Jesus to the church at Ephesus: “…you have tested those who say they are apostles and are not, and have found them liars” (Revelation 2:2). If counterfeit apostles were active in the Biblical era, then we should be equally alert to their presence today.

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1 Timothy– Chapter One IV

by Ed Urzi

1 Timothy begins a trilogy of New Testament books that are commonly known as the Pastoral Epistles. These books consist of 1 Timothy, 2 Timothy, and Titus. They are called “Pastoral Epistles” because they largely focus upon issues that involve pastoral leadership. They also provide the right qualifications for bishops, deacons, elders and those who serve in similar types of leadership positions. In short, these books help those in authority oversee God’s church in a manner that is good and acceptable to Him.

However, the Pastoral Epistles also hold great value for those who do not hold positions of leadership within the church. You see, these books are filled with insights, suggestions, applications, and teachings that can help anyone grow to become a more God-honoring person. For example, these letters address a number of important topics including…

  • The right way to interact with others in our personal relationships.
  • Spiritual apostasy.
  • Gossip.
  • The dangers associated with a love of money.
  • The importance of prayer.
  • The role of women within the church.
  • The nature and function of God’s Word.
  • How to identify and avoid entanglement with spiritual trivialities.
  • The characteristics associated with the last days.

Another important subject covered in these epistles involves the need for good, accurate teaching within the church. There were several heresies that had begun to infiltrate the early church and Paul the Apostle will go on to address some of them within this letter. Of course, this unfortunate reality did not come as a surprise to Paul for he had earlier advised the Ephesians to expect such things…

“For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves” (Acts 20:29-30).

Finally, one commentator summarizes the various themes that we’ll encounter as we begin our journey through the book of 1 Timothy…

“In relation to Timothy personally, the theme is fighting ‘the good fight’ (1 Tim. 1:18). In relation to the church corporately, the theme is behaving in the house of God (1 Tim. 3:15). Important subjects discussed in the epistle include the law (1 Tim. 1:7-11), prayer (1 Tim. 2:1-8), appearance and activity of women (1 Tim. 2:9-15), qualifications for bishops or elders and for deacons (1 Tim. 3:1-13), the last days (1 Tim. 4:1-3), care of widows (1 Tim. 5:3-16), and use of money (1 Tim. 6:6-19).” (1)

(1) Ryrie, Charles Caldwell, Ryrie Study Notes, 1 Timothy Introduction © 1986, 1995 by The Moody Bible Institute of Chicago. Database © 2004 WORDsearch Corp

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1 Timothy– Chapter One III

by Ed Urzi

Paul the Apostle spent many years on the road preaching the gospel and establishing churches throughout the first-century world. Upon returning from his third missionary journey, the New Testament book of Acts tells us Paul was arrested and tried before the Jewish high court and two Roman governors.

Paul’s case dragged on for over two years until he finally exercised his right as a Roman citizen and appealed his case to Caesar, the Roman Emperor (Acts 21:26-26:32). The governor presiding over his case told him, “Very well!! You have appealed to Caesar, and to Caesar you shall go!” (Acts 25:12). And so Paul was taken to Rome to appeal his case before the Emperor.

Following that odyssey, Acts 28:16 says this: “Now when we came to Rome, the centurion delivered the prisoners to the captain of the guard; but Paul was permitted to dwell by himself with the soldier who guarded him.” So even though Paul was confined under house arrest, these pre-trial conditions allowed him to receive visitors and interact with others. That enabled Paul to communicate the message of Christ to everyone who wished to hear it (Acts 28:17-31).

Two commentators pick up Paul’s timeline from that point as it relates to our look at the book of 1 Timothy…

“Paul responded with this letter, in which he instructed Timothy to remain in Ephesus, and to continue his needed ministry—until Paul could rejoin him there (3:14; 4:13).” (1)

“Since Acts closes at the point of Paul’s rather comfortable incarceration in Rome awaiting his appeal (Acts 28:30), it is almost certain that Paul was later released and was able to continue his missionary ministries for another few years. It was during that time, apparently, that Paul sent Timothy to Ephesus to lead the important church there for a time.” (2)

So it seems that Paul left Timothy in the city of Ephesus to lead the church in that area while he left to continue his missionary work. Ephesus was perhaps best known as the home of the pagan Temple of Diana, a monumental structure that was recognized as one of the seven wonders of the ancient world.

Ephesus was also a center for occultic practices that featured the ancient equivalent of fortune tellers, astrologers, tarot card readers, and other, similar types of activity. With these things in mind, we can say that Ephesus represented a difficult and challenging place for Timothy to minister the Word of God and may help to explain why Paul later encouraged him to remain there.

(1) See Charles B. Williams, A Commentary on the Pauline Epistles, p. 433. Referenced in Notes on 1 Timothy 2020 Edition, Dr. Thomas L. Constable https://www.planobiblechapel.org/tcon/notes/html/nt/1timothy/1timothy.htm

(2) Institute for Creation Research, New Defender’s Study Bible Notes, Introduction to I Timothy https://www.icr.org/books/defenders/8048

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1 Timothy– Chapter One II

by Ed Urzi

In reading through the Biblical references to the relationship that existed between Timothy and the Apostle Paul, it’s  clear that they enjoyed a friendship characterized by sincerity, love, and mutual respect. For instance, Paul mentioned Timothy in most of his New Testament letters. In fact, the New Testament books of Colossians, Philippians, and Philemon are mutually addressed from Paul and Timothy. Later when Paul was nearing the end of his life, Timothy was one of the people he asked to see (2 Timothy 4:6-9). From Paul’s perspective, Timothy was “a true son in the faith” (1 Timothy 1:2).

Paul’s high regard for Timothy is also reflected in the following comment from his Biblical letter to the Philippian church…

“I hope in the Lord Jesus to send Timothy to you soon, so that I too may be cheered by news of you. For I have no one like him, who will be genuinely concerned for your welfare. For they all seek their own interests, not those of Jesus Christ. But you know Timothy’s proven worth, how as a son with a father he has served with me in the gospel” (Philippians 2:19-22 ESV).

This tells us that Timothy was “one of a kind” in his commitment to the welfare of the Philippian  congregation. Timothy’s genuine interest in the Philippians’ well-being also made him different from others who held competing priorities. Paul went on to explain that difference by saying, “They all look after their own interests, not those of Jesus Christ” (RSV).

It can be rare to find those who follow Timothy’s good example and factor “what concerns Christ Jesus” (CEV) into their decisions. Unfortunately, it’s far more common to encounter others who first decide what’s best for themselves and then ask for God’s blessing upon their pre-determined course of action. Then there are some who look to God’s Word for direction but fail to put it into practice if it seems to involve an excessive degree of risk, sacrifice, conflict, or inconvenience.

Timothy was different- he was interested in knowing and advancing “the business of Jesus Christ” (Phillips). We can follow this good example by seeking God’s direction in prayer, reading His Word daily, and securing Godly counsel from pastoral leaders or other mature, God-honoring men and women in making decisions. Rather than attempting to fit God’s will into a pre-defined agenda, Timothy’s example tells us that it’s better to focus upon what God seeks to do in our lives first and then move forward on that basis.

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1 Timothy– Chapter One I

by Ed Urzi

The Biblical epistle of 1 Timothy was likely written between AD 63-65 by Paul the Apostle following his imprisonment in the city of Rome (Acts 28:16-31). As the title of this letter suggests, this message was addressed to a young leader named Timothy. Timothy served as an important figure within the early church as evidenced by the fact that his name appears at least two dozen times within the pages of the New Testament. Therefore, it is well worth our time to get to know him better.

The book of Acts tells us that Timothy was the son of a Greek father (Acts 16:1) while the book of 2 Timothy identifies his mother as Jewish woman named Eunice. It also seems that Timothy received a Godly upbringing for 2 Timothy 3:14-15 mentions how he had been instructed in the Scriptures from his youth, undoubtedly through the efforts of his mother and a grandmother named Lois (2 Timothy 1:5).

Based on what we read in Acts 14:5-6 and Acts 16:1-3, it appears that Timothy was a native of a town named Lystra, a place that was located in what is now the modern-day country of Turkey. It’s likely that Timothy became a Christian through Paul’s evangelistic efforts in Lystra and later accompanied him on his second missionary journey.

Even though Timothy held a leadership role within the church at Ephesus at the time of this letter, he also undertook several assignments for Paul at various stages of his ministry. For instance, Paul sent Timothy to work with the church in the town of Corinth with the following affirmation: “…I have sent Timothy to you, who is my dear and faithful son in the Lord. He will remind you of my ways in Christ, as I teach them everywhere in every church” (1 Corinthians 4:17 NET).

Paul also sent Timothy to minister to the churches in the region of Macedonia (Acts 19:22), the church at Thessalonica (1 Thessalonians 3:1-2), and may have sent him to work with the Philippian church as well (Philippians 2:19). Unfortunately, it also appears that Timothy was someone who was relatively young, inexperienced, and/or fearful (1 Timothy 4:12, 2 Timothy 1:6-7). In addition, 1 Timothy 5:23 reveals that he also suffered from a number of physical infirmities.

These insights may help explain Paul’s cautionary message to the Corinthian church concerning Timothy: “If Timothy comes, see that he has nothing to fear from you, because he is doing the Lord’s work, just as I am” (HCSB).

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2 Thessalonians– Chapter Three XIX

by Ed Urzi

“The salutation of Paul with my own hand, which is a sign in every epistle; so I write. The grace of our Lord Jesus Christ be with you all. Amen” (2 Thessalonians 3:17-18).

A first-century letter was often composed by a secretary known as an amanuensis. In such instances, a brief, handwritten portion from the author served to authenticate his or her message just as we see in the passage quoted above. For Paul the Apostle, this represented more than just a personal note for verification purposes; it also protected his recipients from others who might wish to circulate forged correspondence alleged to have been written by him.

This undoubtedly represented a concern for Paul and the members of the Thessalonian church based on something he mentioned earlier within this letter…

“We ask you, brothers and sisters, not to be easily upset or troubled, either by a prophecy or by a message or by a letter supposedly from us, alleging that the day of the Lord has come” (2 Thessalonians 2:1-2 CSB, emphasis added).

Many commentators believe that Paul was concerned with the possibility that others were using his name to legitimize and promote false teachings. To guard against that risk, Paul typically signed his name and added a sentence or two of his own at the conclusion of each letter. This provided an effective means of validation, especially in those instances where Paul used different secretaries to compose his messages. One source identifies the value of this simple precautionary measure by noting, “The salutation of Paul in his own hand is the mark of genuineness for his letter. The Thessalonians need not wonder whether another letter they might get would be authentic” (1)

With that, our look at this epistle concludes with a familiar benediction…

“The grace of our Lord Jesus Christ be with you all. Amen” (2 Thessalonians 3:18).

The following commentary offers a fitting observation that summarizes the value of this letter for readers of every generation…

“The book of 2 Thessalonians is especially meaningful for those who are being persecuted or are under pressure because of their faith. In chapter 1 we are told what suffering can do for us. In chapter 2 we are assured of final victory. In chapter 3 we are encouraged to continue living responsibly in spite of difficult circumstances. Christ’s return is more than a doctrine; it is a promise. It is not just for the future; it has a vital impact on how we live now.” (2)

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2491). Nashville: Thomas Nelson.

(2) Life Application Study Bible NKJV 2 Thessalonians 3:18 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

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2 Thessalonians– Chapter Three XVIII

by Ed Urzi

“Now may the Lord of peace Himself give you peace always in every way. The Lord be with you all” (2 Thessalonians 3:16).

As we approach the close of this letter to the Thessalonian church, Paul the Apostle will begin his final remarks by sharing his prayerful desire for the members of their fellowship: “Now may the Lord of peace Himself grant you His peace at all times and in every way [that peace and spiritual well-being that comes to those who walk with Him, regardless of life’s circumstances]. The Lord be with you all” (AMP).

The importance of this prayer request should not be overlooked, for peace is an essential (yet often elusive) quality. Unfortunately, we never seem to be far from a headline, a phone call, or other piece of information that serves to remind us that this world is far from peaceful. Even “peace” itself may be something that is easy to say but difficult to define.

The concept of “peace” is generally associated with a sense of contentment and/or well being. This may be reflected in the absence of external hostilities ranging from personal disagreements all the way to armed warfare. The same is true for internal conflicts like anxiety or insecurity. Therefore, a person who is free from internal or external discord is someone who is likely to be “at peace.”

We should also recognize that peace is not necessarily synonymous with the idea of “happiness.” You see, happiness is usually derived from the acquisition of something we desire. The problem is that “things” cannot bring lasting peace, for the source of genuine peace is not something but Someone– God Himself. Since peace is a quality that is associated with the Spirit of God (see Galatians 5:22), we should look to Him to find lasting peace in a constantly changing world.

One source expands upon this idea with several additional insights…

“This is the only New Testament occurrence of the appellation ‘Lord of peace.’ However, God is called ‘the God of peace’ several times (Romans 15:33; Philippians 4:9; I Thessalonians 5:23; Hebrews 13:20). He is the one who both creates peace and sustains it in the believer’s soul. He is not only ‘the Lord of peace,’ but also ‘the Prince of Peace’ (Isaiah 9:6), ‘the God of peace’ (Romans 16:20); the Author of peace (I Corinthians 14:33), and ‘the King of peace’ (Hebrews 7:2). In fact, ‘He is our peace’ (Ephesians 2:14) and someday ‘shall speak peace unto the heathen’ (Zechariah 9:10) and see that of ‘peace there shall be no end’ (Isaiah 9:7).” (1)

(1) Institute for Creation Research, New Defender’s Study Bible Notes 2 Thessalonians 3:16 https://www.icr.org/bible/2Th/3/16/

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2 Thessalonians– Chapter Three XVII

by Ed Urzi

“But if anyone does not obey our message through this letter, take note of him and do not associate closely with him, so that he may be ashamed. Yet do not regard him as an enemy, but admonish him as a brother” (2 Thessalonians 3:14-15 NET).

This passage offers a brief opportunity to consider the proper approach to managing conflict between God’s people as well as the larger subject of church discipline.

We can begin with the following counsel from the New Testament book of Romans: “If it is possible, as far as it depends on you, live at peace with everyone” (Romans 12:18 NIV). Even though this verse implies that it may not be possible to consistently live in peace with everyone, this should not prevent us from attempting to do so. As Jesus encouraged us in the Gospel of Matthew, “Blessed are the peacemakers, For they shall be called sons of God” (Matthew 5:9).

Another portion of Jesus’ teaching from Matthew’s Gospel establishes the proper way to interact with those who have sinned against us…

“If another believer sins against you, go privately and point out the offense. If the other person listens and confesses it, you have won that person back. But if you are unsuccessful, take one or two others with you and go back again, so that everything you say may be confirmed by two or three witnesses.

If the person still refuses to listen, take your case to the church. Then if he or she won’t accept the church’s decision, treat that person as a pagan or a corrupt tax collector” (Matthew 18:15-17 NLT).

The Scriptures also tell us that there are some instances where it may be appropriate to end relationships with those who are responsible for generating division, conflict, and disagreement…

“I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them” (Romans 16:17 NIV).

“If anyone is causing divisions among you, he should be given a first and second warning. After that have nothing more to do with him, for such a person has a wrong sense of values. He is sinning, and he knows it” (Titus 3:10-11 TLB).

Nevertheless, we should seek to maintain humility, respect, and an opportunity for restoration in such instances…

“…if a Christian is overcome by some sin, you who are godly should gently and humbly help him back onto the right path, remembering that next time it might be one of you who is in the wrong” (Galatians 6:1 TLB).

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2 Thessalonians– Chapter Three XVI

by Ed Urzi

“And if anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed. Yet do not count him as an enemy, but admonish him as a brother” (2 Thessalonians 3:14-15).

Here in 2 Thessalonians 3:14-15, Paul the Apostle offers some practical instruction for interacting with those whose lives do not accurately represent what they profess to believe as Christians. This is important, for a person who claims to follow Christ but habitually acts in a manner that denies His teachings is someone who misrepresents Jesus and will likely bring unwarranted criticism upon His people.

Unfortunately, this was not the only New Testament-era church where Paul had to address this issue…

“I wrote you in my letter not to associate with sexually immoral people. In no way did I mean the immoral people of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world. But now I am writing to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler. Do not even eat with such a person” (1 Corinthians 5:9-11).

Since those outside the church often judge Christ by those who claim to represent Him, we thus have Paul’s instruction to disassociate with those who are living in a manner that is inconsistent with genuine Biblical doctrine. Nevertheless, we should note the emphasis he places upon the potential for restoration: “Don’t think of him as an enemy, but speak to him as you would to a brother who needs to be warned” (TLB).

A person who is genuinely concerned about his or her relationship with Jesus will surely be shamed by such expressions of disapproval and hopefully be motivated to adopt a more God-honoring lifestyle. One source expands upon the desired  outcome from such a response…

“‘…allowing a believer to persist in blatantly unchristian, exploitive, and disruptive behavior is not a kindness—neither to the church nor to the errant believer nor to the watching non-Christian public.’ (a) Paul put social pressure to good use here. It is regrettable that in our day social pressure often has very little influence on erring brethren. Rather than submit to church discipline, many Christians simply change churches. Strong measures may be necessary (‘do not associate with him’), in some cases, so the offender will feel the need to repent (‘so that he will be put to shame’), and to live in harmony with the will of God.” (b) (1)

(1) (a) D. Michael Martin, 1, 2 Thessalonians, p. 213; (b) See John Calvin, Institutes of the Christian Religion, 4:12:5-11. Quoted in Dr. Thomas L. Constable, Notes on 2 Thessalonians 2020 Edition [3:14, 3. Further discipline for the unrepentant 3:14-15] https://www.planobiblechapel.org/tcon/notes/html/nt/2thessalonians/2thessalonians.htm

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2 Thessalonians– Chapter Three XV

by Ed Urzi

“But as for you, brethren, do not grow weary in doing good” (2 Thessalonians 3:13).

While it is one thing to honor God in the physical duties and responsibilities of life, the mental and emotional strain of those obligations should not be overlooked. While our earlier look at this chapter focused on the right external approach to the toil and drudgeries of life, this passage offers an opportunity to examine our internal approach.

You see, most people are familiar with “the daily grind” of life. Much like the abrasive effect of a machine tool upon a piece of metal, the monotonous toil of everyday existence tends to wear us down mentally and emotionally. As the days and weeks stretch into the months and years of life, it may be challenging to maintain the right attitude in regard to our lives and work. In other words, it’s easy to become weary in doing good.

For instance, we may be wearied by a sense of futility, the nagging suspicion that our lives and work have no lasting value. (1) As mentioned earlier, we can address that response by engaging in our daily responsibilities as if we were working for Christ.

We might also grow weary as we see the apparent prosperity of those who seem to care little for the things of God. We can respond to this strange disparity by remembering that our physical lives are relatively short (James 4:13-14) and eternity is far longer. Psalm 37 also addresses this subject at length and offers the following reminder…

“I have seen a wicked and ruthless man flourishing like a luxuriant native tree, but he soon passed away and was no more; though I looked for him, he could not be found. Consider the blameless, observe the upright; a future awaits those who seek peace” (Psalm 37:35-37 NIV).

Finally, we may grow disheartened by the seemingly never-ending problems of daily life and the prospect of having to deal with those problems well into the foreseeable future. In such instances, we would do well to remember Jesus’ counsel from Matthew 6:34: “So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own” (NET).

Therefore, we should seek to maintain our focus upon Christ each day while remembering the promise of Galatians 6:9: “And let us not get tired of doing what is right, for after a while we will reap a harvest of blessing if we don’t get discouraged and give up.”

(1) It is significant to note that God inspired a Biblical author to write a book that is almost entirely dedicated to this subject

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2 Thessalonians– Chapter Three XIV

by Ed Urzi

“Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread” (2 Thessalonians 3:12).

This admonition to “work quietly” (CSB) was nothing new for Paul the Apostle. In fact, Paul issued a similar directive in his first letter to the church at Thessalonica and later again in the New Testament book of 1 Timothy. We can gain a better understanding and appreciation for this directive by illustrating it with the concept of a workbench.

In this illustration, our workbench comprises the life and work that God has given us. The tools of our trade include the talents, skills, abilities, and/or opportunities that God has provided. Some have been given extensive workbenches with a high volume of work along with many tools and assistants. Then there are those who work largely alone on smaller workbenches with specialized tools that are designed to perform a specific task. Untold numbers of other craftpersons occupy every space in between.

For some, there may be a lengthy apprenticeship and training period before he or she begins work. Others are required to learn as they go with seemingly little or no external support. There may be some periods where the amount of work appears overwhelming while at other times, there are lengthy intervals between work assignments. Just as each human being is unique and different, so is the type and volume of work that God has placed upon our individual workbenches.

This brings us to Paul’s exhortation here in 2 Thessalonians 3:12. You see, it is often tempting to look at other workbenches to offer suggestions, criticisms, ideas, or opinions regarding the work that others perform. This may be appropriate if God has placed us in a supervisory capacity or whenever we encounter a work product that is clearly misaligned with God’s Word.

However, it is often better to focus upon our own workbench and the work that God has called us to do in most instances. Since it is difficult to produce quality work while simultaneously critiquing the work of others, the admonition given to us in 2 Thessalonians 3:12 offers a valuable reminder. While it may be God’s will for some to be placed in highly visible positions, the vast majority of God’s people are probably best served by working diligently and quietly as they dedicate their lives to representing Jesus well in the arena where He has placed them.

This illustration was partially inspired by Jesus’ Parable Of The Talents

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2 Thessalonians– Chapter Three XIII

by Ed Urzi

“For we hear that some among you walk in idleness, not busy at work, but busybodies” (2 Thessalonians 3:11 ESV).

In addition to what we read here in 2 Thessalonians chapter three, the Scriptures have much to say regarding the type of behavior described in the passage quoted above…

“Don’t tell your secrets to a gossip unless you want them broadcast to the world” (Proverbs 20:19 TLB).

“A gossip betrays a confidence, but a trustworthy person keeps a secret” (Proverbs 11:13 NIV).

“Gossip is spread by wicked people; they stir up trouble and break up friendships” (Proverbs 16:28 GW).

“The words of a whisperer or slanderer are like dainty morsels or words of sport [to some, but to others are like deadly wounds]; and they go down into the innermost parts of the body [or of the victim’s nature]” (Proverbs 26:22 AMPC).

“Anyone who spreads gossip will be silenced, and no one who is conceited will be my friend” (Psalm 101:5 CEV).

Proverbs 26:20 also tells us, “Where there is no fuel a fire goes out; where there is no gossip arguments come to an end” (CEV). This is a fitting illustration for 2 Thessalonians 3:11 for there are three things required to start a fire: oxygen, fuel, and an ignition source. With this in mind, we can say that information (or speculation) serves as the oxygen for gossip. A busybody who holds that information represents the potential fuel source. Ignition occurs (and gossip begins) when the person who possesses the information begins to repeat it to others.

When faced with a fire of any kind, the fastest way to stop it is to deprive it of fuel or oxygen. Not surprisingly, the fastest way to stop gossip involves a similar approach- don’t take part in spreading innuendo and don’t encourage others to do so.

We can differentiate between legitimate information-sharing and gossip by uncovering the nature of the information with a few important questions…

  • Is it meddlesome?
  • Is it gratuitous?
  • Is it helpful?
  • Does it serve to tear another person down or build that person up?

Asking such questions can help us heed Jesus’ warning from the Gospel of Matthew…

“A good person produces good things from the treasury of a good heart, and an evil person produces evil things from the treasury of an evil heart. And I tell you this, you must give an account on judgment day for every idle word you speak. The words you say will either acquit you or condemn you” (Matthew 12:35-37 NLT).

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2 Thessalonians– Chapter Three XII

by Ed Urzi

“For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies” (2 Thessalonians 3:11).

Earlier in 2 Thessalonians 1:4, Paul the Apostle issued the following commendation to the church at Thessalonica: “…we boast about your perseverance and faith in all the persecutions and trials you are enduring” (NIV). So it seems that word had gotten around regarding the church’s resilience in Christ under some difficult conditions. Unfortunately, there was some not-so-good news circulating about the church as well: “…we hear that there are some people among you who live lazy lives and who do nothing except meddle in other people’s business” (GNT).

The busybodies referenced here involved rumormongers who were in the habit of gossiping about others. So it appears there were some who were highly motivated to share the latest news or tidbit of information about the affairs of others within the Thessalonian church.

This type of attitude can be quite destructive and we’ll look at a few Biblical admonitions against such behavior in our next study. But before we continue, it might be helpful to consider the environment that may have led to this response within their congregation.

We should carefully consider the following analysis as we evaluate modern-day speakers, authors, video presentations, and websites that are primarily geared towards current events and their potential correlation to Jesus’ return…

“Perhaps the teaching that Christ could return at any moment had led some of the believers into idleness. This is not certain, but it has been the conclusion of several commentators. The ‘undisciplined’ had quit their jobs and were idle, ‘doing no work at all,’ and were simply waiting for the Lord to return. This interpretation seems justified, and is certainly consistent with life.

These idle ones most likely believed in the imminent return of Christ for them (1 Thess. 4:13-18). Such deductions have led other Christians to do the same thing at various other times throughout church history: quit working and simply wait for the Lord to appear. When people are not busy with their own work, they may tend to meddle in the business of others. They may become ‘busybodies,’ rather than busy, neglecting their own business in order to mind other people’s, even minding everybody else’s business but their own.” (1)

As another commentator observed centuries ago, “The servant who waits for the coming of his Lord aright, must be working as his Lord has commanded. If we are idle, the devil and a corrupt heart will soon find us somewhat to do.” (2)

(1) Dr. Thomas L. Constable, Notes on 2 Thessalonians 2020 Edition [3:10, 2. Specific instructions concerning the idle 3:11-13] https://www.planobiblechapel.org/tcon/notes/html/nt/2thessalonians/2thessalonians.htm

(2) Matthew Henry, Matthew Henry’s Concise Commentary [Commentary on 2 Thessalonians 3:6-15] https://www.christianity.com/bible/commentary.php?com=mhc&b=53&c=3

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2 Thessalonians– Chapter Three XI

by Ed Urzi

“For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat” (2 Thessalonians 3:10 ESV).

The New Testament epistle of 1 Timothy offers some valuable insights that we can apply to our look at this passage from 2 Thessalonians 3:10…

“Take care of any widow who has no one else to care for her. But if she has children or grandchildren, their first responsibility is to show godliness at home and repay their parents by taking care of them. This is something that pleases God.

Now a true widow, a woman who is truly alone in this world, has placed her hope in God. She prays night and day, asking God for his help. But the widow who lives only for pleasure is spiritually dead even while she lives. Give these instructions to the church so that no one will be open to criticism. But those who won’t care for their relatives, especially those in their own household, have denied the true faith. Such people are worse than unbelievers” (1 Timothy 5:3-8 NLT).

Unlike many contemporary forms of retirement planning, there were no means of assistance available to help the aged in the days of the first century. If an older person did not possess the physical ability to work and had no other source of income, he or she usually had to resort to begging to survive. In such instances, it was right and proper for the church to assist someone who fell into that category. This helped maintain a sense of dignity for those who could no longer support themselves.

Nevertheless, this passage provides us with several important qualifications…

  • The person under consideration must have no other means of financial support.

  • The initial support responsibility belonged to the immediate family members, not the church at large.

  • The person in need of support was responsible to pursue a lifestyle that honored God.

In a modern-day context, we might compare this example to those who are seeking financial assistance in an effort to start a new life in Christ. In fact, many churches maintain benevolence funds to assist those who are attempting to rebuild their lives in this manner. However, a person who seeks this kind of assistance while simultaneously pursuing a God-dishonoring lifestyle serves to divide him or herself from a church family who can help. In such instances, it may be proper to invoke the teaching given to us here in 2 Thessalonians 3:10.

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2 Thessalonians– Chapter Three X

by Ed Urzi

“For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat” (2 Thessalonians 3:10).

One Biblical scholar identifies two important characteristics associated with 2 Thessalonians 3:10. First, the grammatical structure of this passage in the original language indicates that “He who does not work shall not eat” (TLB) was something that was already familiar to the congregation at Thessalonica. In fact, this verse implies that Paul the Apostle mentioned this repeatedly during his time with them. Next, this command was not theoretical in nature; there were individuals within this church who simply refused to work. (1)

So much like the mechanic who must continue to repair a device that will not stay fixed, Paul was forced to continue to address this problem among the Thessalonians. While this may have been challenging for Paul, we can benefit from their recalcitrance with a few observations from this passage.

First, it’s important to note what this text doesn’t say. For instance, this passage does not address those who legitimately cannot work. Nor does it apply to those who are temporarily unemployed, people who are experiencing short-term financial difficulties, the elderly, the disabled, children, or those unfortunate individuals who have been financially devastated by an unforeseen circumstance. Instead, this passage applies to those who will not work.

“Those who will not work” encompasses people who have made a conscious decision to avoid seeking employment in favor of some other form of support. This might involve a direct solicitation, an emotional and/or manipulative appeal, or an attempt to gain favor with other individuals who are capable of supporting their desired lifestyle. Even those who possess little wealth may face similar pressures from family members, friends, and/or others. In these instances, the words of  2 Thessalonians 3:10 serve as an important guideline: “If anyone is not willing to work, neither should he eat” (NET).

Admittedly, it may be challenging to engage with those who fall into this category. This is especially true in dealing with those who are skilled in the art of emotional manipulation. On one hand, we may wish to support such individuals simply as a way to avoid conflict, alleviate a sense of guilt, or simply feel better about ourselves. On the other hand, this passage does not justify coldness, rudeness, indiscriminate rejection, or disinterest in the legitimate needs of others.

Instead of following those inappropriate extremes, we can use this passage as a guide to prayerfully determine what is best for others in such instances. We’ll consider an example where such support is warranted and see what we can learn from it next.

(1) See Dr. Bob Utley. Free Bible Commentary, [2 Thessalonians 3:10] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07C_03.html

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2 Thessalonians– Chapter Three IX

by Ed Urzi

“not because we do not have authority, but to make ourselves an example of how you should follow us” (2 Thessalonians 3:9).

Paul the Apostle was not the sort of person to live by the motto, “Do as I say and not as I do.” Instead, he affirmed his message to the church at Thessalonica by “practicing what he preached.” For Paul, that meant work in a secular trade as he ministered to the people of that area.

While Paul is widely recognized as a teacher and evangelist, this passage tells us that he also employed his professional skills to provide for his material needs while pursuing God’s call to ministry. Yet even though he engaged in outside employment to support his work among the Thessalonians, Paul also endorsed the legitimacy of full-time ministry as well. Perhaps the clearest expression of that support is found in the New Testament book of 1 Corinthians…

“Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? Even so the Lord has commanded that those who preach the gospel should live from the gospel” (1 Corinthians 9:13-14).

Thus, Paul’s example reminds us that it may be appropriate to decline to exercise a right if doing so will serve a greater good.

2 Thessalonians 3:9 also implies that Paul resorted to such employment as a means of carrying out his ministry in a more effective manner. This set the right example for the Thessalonian church in several different ways. First, it prevented others from calling Paul’s internal motives into question. Anyone who might seek to delegitimize Paul’s ministry by asserting that “he was only in it for the money” would find that claim undercut by his own example.

From an external perspective, this approach served to contrast Paul’s ministry with others who were serving from a profit motive. Since there were many who sought to peddle the Word of God as a way of making money during that time, this decision set Paul apart from those who viewed religion as a business opportunity.

So just as we might expect from any good leader, Paul taught the Thessalonians what to do and then demonstrated how to do it. As mentioned earlier, this sent a clear message to the Thessalonian church: a God-honoring person must seek to be self-supporting if he or she is legitimately capable of doing so. Paul will go on to reiterate that point in a very direct manner next.

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2 Thessalonians– Chapter Three VIII

by Ed Urzi

“For you yourselves know how you ought to follow us, for we were not disorderly among you; nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you” (2 Thessalonians 3:7-8).

We can identify an important aspect of Paul the Apostle’s character by considering the example he set for the members of the Thessalonian congregation. In making these statements in 2 Thessalonians 3:7-8, Paul reminded the Thessalonians that he had established a standard for them to follow. In other words, Paul did not ask the Christians at Thessalonica to do something he was unwilling to do Himself.

We can uncover some additional insights from this passage if we take the time to examine it’s individual components. For instance…

“you yourselves know how you ought to follow us.” Paul’s conduct among the Thessalonians provided them with a template for life and work. Even though we are far removed from Paul’s in-person example, these verses provide similar directives for modern-day readers of this passage.

“for we were not disorderly among you.” Disorder is not a characteristic of God’s leadership nor should it exemplify those who follow Him. As Paul reminded the church at Corinth, “Let all things be done decently and in order” (1 Corinthians 14:40).

“nor did we eat anyone’s bread free of charge.” A first-century document known as the Didache was written to provide the early church with general instruction and ethical guidance on various aspects of Christian life. A portion of that work applies to our discussion of 2 Thessalonians 3:7-8…

“Let every apostle, when he cometh to you, be received as the Lord; but he shall not abide more than a single day, or if there be need, a second likewise; but if he abide three days, he is a false prophet. And when he departeth let the apostle receive nothing save bread, until he findeth shelter; but if he ask money, he is a false prophet.” (1)

Finally, we’re told, “(we) worked with labor and toil night and day, that we might not be a burden to any of you.” Paul took care of his own expenses to demonstrate an important lesson: we should not seek to depend upon the charity of others if God provides us with the ability to provide for ourselves. Since Paul was employed as a tentmaker (Acts 18:3), it’s probably safe to assume that he put those skills to work during his time in Thessalonica.

(1) See Didache 11.4-6

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2 Thessalonians– Chapter Three VII

by Ed Urzi

“For you know yourselves how you must imitate us, because we did not behave without discipline among you, and we did not eat anyone’s food without paying. Instead, in toil and drudgery we worked night and day in order not to burden any of you” (2 Thessalonians 3:7-8 NET).

This portion of Paul the Apostle’s message to the Thessalonian church is reminiscent of the standard of conduct he referenced in another of his New Testament letters: “And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ” (Colossians 3:23-24).

As we see from this passage in 2 Thessalonians, Paul was certainly familiar with drudgeries of secular employment. However, Colossians 3:23-24 also implies that he viewed his work as a duty that God had entrusted to him. In a similar manner, we can find meaning and fulfillment in our work if we view it as a responsibility that God has given us.

A difficult, tedious, or unsatisfying job may prompt us to follow the poor example of some of these members of the Thessalonian church. However, those who labor “…as unto the Lord” (ASV) are motivated to perform quality work because it reflects well upon Christ even if they have no other reason for doing so. Consider the following observation on this subject…

“‘Some of you may say… my work is very humdrum and routine. I do the same old things over and over, and I get so tired of it.’ There is work like that, but the answer of Scripture to that situation is, ‘whatsoever you do in word or deed, do to the glory of God’ (Colossians 3:17 KJV), i.e., offer it as unto Jesus.

Even routine work can become very acceptable if you are concerned to do it as unto the Lord; every product that you turn out or every pull of the handle that you are responsible for, is done as unto the Lord; it is something he has asked you to do. That is the Christian philosophy of work. By means of that, we can transform even humdrum work into that which is meaningful and worthwhile.” (1)

Another commentator offers a perspective that we would also do well to consider…

“It is always a privilege to do even the most menial things for someone whom we love and respect and admire. All his life the Christian is on the business of the King.” (2)

(1) Excerpted with permission from Is Work a Curse? © 1988 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to [email protected]

(2) Barclay, William. “Commentary on 1 Timothy 1:1-2”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/1-timothy-1.html. 1956-1959.

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2 Thessalonians– Chapter Three VI

by Ed Urzi

“Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us” (2 Thessalonians 3:6).

The concept of “walking” is a Biblical word-picture that is often used to describe a lifestyle or way of living. This metaphor is employed in a negative sense in the passage quoted above to identify those who were unwilling to work. This was more than just a temporary lapse in good judgment among some members of the Thessalonian church. Instead, it referred to a continual pattern of conduct that intentionally rejected the Word of God as delivered by Paul the Apostle. (1)

There were a few things that may have led Paul to issue this prohibition…

“The origin of this group of idlers in the church might be the Greco-Roman aristocratic disdain for manual labor, or a mistaken belief that the day of the Lord had come and canceled the need for such labor (2Th_2:2). More likely, they may have pursued a philosophic, specifically a Cynic, lifestyle… Idlers were known to pass their days in the marketplaces of Greek cities (including Thessalonica—Act_17:5); some may have been genuinely converted but not given up their previous lifestyle.” (2)

It’s often been said that a person is known by the company he or she keeps. Since we tend to be influenced by the habits, mannerisms, and convictions of our friends and associates, this may explain why Paul encouraged the Thessalonian church to disengage from those who displayed these behaviors. As Paul also reminded another first-century church, “Bad company corrupts good morals” (1 Corinthians 15:33 HCSB).

The Christians of Thessalonica may have also been in danger of “guilt by association” by engaging with those who acted in this manner. Then, as now, those who seek to live off the efforts of others do not reflect well upon God or His Word. Such examples are sure to be acknowledged by the world at large and may lead to the sentiment expressed in the New Testament book of Romans…

“You are so proud of knowing God’s laws, but you dishonor him by breaking them. No wonder the Scriptures say that the world speaks evil of God because of you” (Romans 2:23-24 TLB).

This makes it important to ensure that we set the right standard for others through our work efforts. We’ll see how Paul modeled that example over the next few studies.

(1) See Wilbur Fields, Thinking Through Thessalonians, Chapter Three 3:6-8 [pg. 229] https://archive.org/stream/BibleStudyTextbookSeriesThessalonians/17Thessalonians_djvu.txt

(2) Craig S. Keener The IVP Bible Background Commentary [2 Thessalonians 3:6-15]

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2 Thessalonians– Chapter Three V

by Ed Urzi

“Now here is a command, dear brothers, given in the name of our Lord Jesus Christ by his authority: Stay away from any Christian who spends his days in laziness and does not follow the ideal of hard work we set up for you” (2 Thessalonians 3:6 TLB).

In addition to staying away from those who exhibit the disorderly characteristics of idleness, negligence, laziness, and/or irresponsibility, the Scriptures counsel us to withdraw from several other negative practices as well…

“Brothers and sisters, I urge you to watch out for those people who create divisions and who make others fall away from the Christian faith by teaching doctrine that is not the same as you have learned. Stay away from them” (Romans 16:17 GW).

“Dear children, keep away from anything that might take God’s place in your hearts…” (1 John 5:21 TLB).

“Dear friends, your real home is not here on earth. You are strangers here. I ask you to keep away from all the sinful desires of the flesh. These things fight to get hold of your soul. When you are around people who do not know God, be careful how you act. Even if they talk against you as wrong-doers, in the end they will give thanks to God for your good works when Christ comes again” (1 Peter 2:11-12 NLV).

“Keep away from angry, short-tempered men, lest you learn to be like them and endanger your soul” (Proverbs 22:24 TLB).

“Keep away from every kind of evil” (1 Thessalonians 5:22 GW).

“For this is God’s will: that you become holy, that you keep away from sexual immorality” (1 Thessalonians 4:3 NET).

“Keep away from worthless and useless talk. It only leads people farther away from God” (2 Timothy 2:16 CEV).

“But keep away from those godless legends, which are not worth telling. Keep yourself in training for a godly life” (1 Timothy 4:7 GNB)

“But have nothing to do with foolish and ignorant speculations [useless disputes over unedifying, stupid controversies], since you know that they produce strife and give birth to quarrels” (2 Timothy 2:23 AMP).

“But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person” (1 Corinthians 5:11 NKJV).

Instead of engaging in such practices, 1 Timothy 6:11 provides us with a far better suggestion: “…flee these things and pursue righteousness, godliness, faith, love, patience, gentleness.”

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2 Thessalonians– Chapter Three IV

by Ed Urzi

“But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which he received from us” (2 Thessalonians 3:6).

Virtually everyone is familiar with the experience of dealing with a recurring problem. For Paul the Apostle and the members of the Thessalonian church, one such problem took the form of disorderly conduct within their congregation. If you’ve ever had to correct someone more than once, then Paul’s experience with the Thessalonians should feel quite familiar.

In addition to what we read in the passage quoted above, Paul offered the following counsel in his previous epistle to the church at Thessalonica: “…we urge you, brethren… that you also aspire to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you” (1 Thessalonians 4:10-11).

So it appears that Paul addressed this issue at least once during his initial visit to Thessalonica and then again in 1 Thessalonians chapter four. This may explain why “…we urge you” in 1 Thessalonians chapter four has become  “…we command you” once again in 2 Thessalonians chapter three.

While the concept of “disorder” may be expressed in many different ways, we can gain a better understanding of this passage by surveying the way it is rendered by different Biblical translators. For instance, consider the way 2 Thessalonians 3:6 appears in the following Biblical versions…

“…keep away from every believer who is idle and disruptive” (NIV).

“…stay away from every brother or sister who lives an undisciplined life” (CEB).

“…keep away from every brother who walks irresponsibly” (HCSB).

“…I beg you not to have anything to do with any of your people who loaf around” (CEV).

“…keep away from any brother who is walking in idleness” (ESV).

So it seems clear that this problem was not limited to an isolated matter or an obscure individual within the church. It also appears that those who exhibited these characteristics exerted a negative impact upon many others within their fellowship.

Perhaps the most unfortunate aspect of this passage comes from the realization that Paul is not addressing outsiders but other Christians within the church. This reminds us of the need to prayerfully engage in a regular self-assessment to ensure that we do not fall into similar practices that harm us, negatively affect others, or reflect poorly upon Christ. The Scriptures identify several other attitudes and practices to avoid and we’ll consider some of them next.

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2 Thessalonians– Chapter Three III

by Ed Urzi

“And we have confidence in the Lord concerning you, both that you do and will do the things we command you. Now may the Lord direct your hearts into the love of God and into the patience of Christ” (2 Thessalonians 3:4-5).

We can associate the word “confidence” with the quality of trust in the reliability of a person or thing. While confidence can often be a valuable asset, it’s important to consider the object of that confidence. You see, confidence can be a good thing when it is placed in the God of the Scriptures. But it is also something that can lead to failure when it is built upon our limited talents, attributes, skills, or abilities.

The Apostle Paul demonstrated the proper role of confidence in the lives of God’s people as he expressed his assurance that the Christian community at Thessalonica would follow through upon his directives. Notice that Paul’s confidence was not placed in the members of the Thessalonian church. Instead, his confidence was based upon the Lord’s ability to enable them to fulfill His agenda. As Paul once remarked to another first-century church, “…it is God who works in you both to will and to do for His good pleasure” (Philippians 2:13).

He then followed with his expressed desire for the Lord to direct their hearts into the love of God and the patience of Christ. This reference to the “heart” is a Biblical metaphor that deserves closer attention, for similar references appear over one hundred times within the pages of the New Testament Scriptures.

The word “heart” is translated from the word kardia in the original language of this passage. It also forms the basis for our modern-day word “cardiac.” When used in this context, the heart refers to our innermost being in a physical, emotional, or spiritual sense. Just as our physical hearts are internally concealed, so it is true of our spiritual and emotional hearts as well.

Although we cannot see the existence of physical heart disease without the use of advanced technology, we can certainly see the external effects of such disease upon those who suffer from it. The same is true of our emotional hearts as well. While we cannot physically detect the presence of spiritual heart disease, we can often discern its presence through the actions of those who are afflicted with it.

Thankfully, the Great Physician is highly skilled in bringing such patients to health. Therefore, we would do well to ensure that we follow His prescription.

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2 Thessalonians– Chapter Three II

by Ed Urzi

“Finally, brothers, pray for us, that the word of the Lord may speed ahead and be honored, as happened among you, and that we may be delivered from wicked and evil men. For not all have faith” (2 Thessalonians 3:1-2 ESV).

Just as a tree can be identified by the fruit it produces, a person may also be known by the “fruit” that his or her actions produce. Jesus made use of this imagery as recorded in the Gospel of Matthew…

“You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them” (Matthew 7:16-20).

For his part, Paul the Apostle was certainly familiar with people who exhibited “bad fruit.” Throughout his ministry, Paul regularly confronted those who were unreasonable (KJV), unprincipled (Mounce), perverse (NET), and/or stubborn (NCV). For instance, Paul encountered fierce opposition from the religious world (Acts 18:12-17), the secular world (Acts 19:23-41), and individuals as well (2 Timothy 4:14-15). Of course, this unfortunate reality was something the Thessalonian Christians also knew from their own experience.

Despite these things, Paul sought to encourage the Thessalonians in the following verse: “But the Lord is faithful. He will establish you and guard you against the evil one” (2 Thessalonians 3:3). While conflict may kindle a sense of discouragement, this passage reminds us that God’s faithfulness is greater and far more durable than the opposition we may encounter. As we’re reminded in the Biblical book of Galatians, “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up” (Galatians 6:9 NIV).

Finally, one commentator leaves us with some valuable observations on this passage…

“Paul’s statement at the end of verse 2 that all men are not of the faith is a classic understatement. Jesus had put it much more strongly, saying that the world hated them (Jn 17:14), and Paul himself had been often badly misused. The unfaithfulness of men, however, provides a transition to the faithfulness of God, which is a favorite subject of Paul’s (1 Cor 10:13; 1 Thess 5:24; 2 Tim 2:13). The faithfulness of God means here that He will support and keep from evil.” (1)

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2489). Nashville: Thomas Nelson.

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