Strength For All Things!

Php 4:12-13.     I know how to be abased and live humbly in straitened circumstances, and I know also how to enjoy plenty and live in abundance. I have learned in any and all circumstances the secret of facing every situation, whether well-fed or going hungry, having a sufficiency and enough to spare or going without and being in want.

I have strength for all things in Christ Who empowers me!    [I am ready for anything and equal to anything through Him Who infuses inner strength into me; I am self-sufficient in Christ's sufficiency].

4:12-13.       Paul knew how to be abased, that is, by not having the bare necessities of life; and he also knew how to abound, that is, by having more given to him at a particular time than his immediate needs required. Everywhere and in all things he had learned both to be full and to be hungry, both to abound and to suffer need. How had the apostle learned such a lesson? Simply in this way: he was confident that he was in the will of God. He knew that wherever he was, or in whatever circumstances he found himself, he was there by divine appointment. If he was hungry, it was because God wanted him to be hungry. If he was full, it was because his Lord had so planned it. Busily and faithfully engaged in the service of his King, he could say, “Even so, Father, for so it seemed good in Your sight.”

     Then the apostle adds the words which have been a puzzle to many: “I can do all things through Christ who strengthens me.”Could he possibly mean this literally? Did the apostle really believe that there was nothing he could not do? The answer is this: When the Apostle Paul said that he could do all things, he meant all things which were God's will for him to do. He had learned that the Lord's commands are the Lord's enablements. He knew that God would never call on him to accomplish some task without giving the necessary grace. All things probably applies not so much to great feats of daring as to great privations and hungerings.

and more on this topic;

Philippians 4:12.   I know both how to be abased,.... Or "humbled"; to be treated with indignity and contempt, to be trampled upon by man, to suffer hardships and distress, to be in a very mean and low condition, to work with his own hands, and minister to his own and the necessities of others in that way; yea, to be in hunger and thirst, in cold and nakedness, and have no certain dwelling place; and he knew how to behave under all this; not to be depressed and cast down, or to fret, repine, and murmur:

and I know how to abound; or "to excel"; to be in the esteem of men, and to have an affluence of the things of this world, and how to behave in the midst of plenty; so as not to be lifted up, to be proud and haughty, and injurious to fellow creatures; so as not to abuse the good things of life; and so as to use them to the honour of God, the interest of religion, and the good of fellow creatures, and fellow Christians:

every where; whether among Jews or Gentiles, at Jerusalem or at Rome, or at whatsoever place; or as the Arabic version renders it, "every time": always, in every season, whether of adversity or prosperity:

and in all things; in all circumstances of life:

I am instructed; or "initiated", as he was by the Gospel; and, ever since he embraced it, was taught this lesson of contentment, and inured to the exercise of it, and was trained up and instructed how to behave himself in the different changes and vicissitudes he came into:

both to be full, and to be hungry; to know what it was to have plenty and want, to have a full meal and to want one, and be almost starved and famished, and how to conduct under such different circumstances:

both to abound and to suffer need; which the apostle repeats for confirmation sake; and the whole of what he here says is an explanation of the lesson of contentment he had learned; and the knowledge he speaks of was not speculative but experimental, and lay not merely in theory, but in practice; and now lest he should be thought guilty of arrogance, and to ascribe too much to himself, he in Php 4:13 attributes all to the power and grace of Christ.

Philippians 4:13.      I can do all things,.... Which must not be understood in the greatest latitude, and without any limitation; for the apostle was not omnipotent, either in himself, or by the power of Christ; nor could he do all things that Christ could do; but it must be restrained to the subject matter treated of: the sense is, that he could be content in every state, and could know how to behave himself in adversity and prosperity, amidst both poverty and plenty; yea, it may be extended to all the duties incumbent on him both as a Christian and as an apostle, as to exercise a conscience void of offence towards God and men; to take the care of all the churches; to labour more abundantly than others in preaching the Gospel; and to bear all afflictions, reproaches, and persecutions for the sake of it; yea, he could willingly and cheerfully endure the most cruel and torturing death for the sake of Christ: all these things he could do, not in his own strength, for no man was more conscious of his own weakness than he was, or knew more of the impotency of human nature; and therefore always directed others to be strong in the Lord, and in, the power of his might, and in the grace that is in Christ, on which he himself always depended, and by which he did what he did; as he adds here,

through Christ which strengtheneth me. The Vulgate Latin and Ethiopic versions leave out the word "Christ", and only read "him"; and so the Alexandrian copy and others; but intend Christ as those that express it: strength to perform duty and to bear sufferings is in Christ, and which he communicates to his people; he strengthens them with strength in their souls, internally, as the word here used signifies; by virtue of which they can do whatever he enjoins them or calls them to, though without him they can do nothing.

The Christian Life Is Too Hard

“For My Yoke is easy and My burden is light”  Matthew 11:30

Her ways are pleasant ways, and all her paths are peace. Proverbs 13:17

Good understanding wins favour, but the way of the unfaithful is hard. Proverbs 13:15

“I’m afraid of ridicule”

Fear of man will prove to be a snare, but who ever trusts in The Lord is kept safe.  Proverbs 29:25

“If anyone is ashamed of Me and My Words in this adulterous and sinful generation, The Son of Man will be ashamed of him when He comes in His Father’s glory with the holy angels.” Mark 8:38

“I will lose my friends and companions.”

He who walks with the wise grows wise, but a companion of fools suffers harm.  Proverbs 13:20

The destruction of sinners is unavoidable, for God’s wrath pursues them, and whom God pursues is sure to be overtaken. The happiness of the saints is indefeatable, for God has promised that they shall be abundantly recompensed for all the good they have done and the ill they have suffered.

He can also put his thoughts into your mind.

Today's Reading: Deuteronomy 30; Mark 15:1-25

The Spiritual Battleground is in the Mind!

Today's Thoughts: Crush, Kill and Destroy

Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. 1 Peter 5:8

Satan is alive and well. His mission has been the same since the Garden of Eden: to crush, kill and destroy (just like the android on Lost in Space). He is good at twisting concepts and manipulating ideas into truths that are not real. Satan’s battlefield is in your mind and starts within your circumstances. He frustrates your plans, trying to crush that peace within your heart. When your attitudes don’t match, you have just become a hypocrite and Satan loves to make hypocrites out of Christians. Once you are aware of this scheme (which for some of us is a lifetime), you learn to pray and resist him by drawing near to God. You do this by learning how to discipline your behavior and choosing not to allow the fruits of the Spirit to be crushed. Praying, submitting to God and meditating on scripture are the next steps. But then Satan’s next plan of attack hits your mind. Now, Satan cannot read your mind but he can discern what you are thinking by your words and behaviors. He can also put his thoughts into your mind. I have found that many times I don’t need the devil to put bad thoughts into my mind because I can do that all by myself. I am capable of taking my own self out of the ministry or walking away from the Lord, with very little effort or attack from him.

So “be on guard” for Satan is seeking someone, like you, to devour. If you look weak, think weak, act weak, and your words express a weakness in your faith, then you will surely become his next target. Peter warns us to be sober and vigilant. Both words have similar Greek meanings: to watch and keep awake. Obviously this is more difficult for us because we don’t see into the spiritual realm to understand what’s going on. If we disregard the work of the enemy, we allow him to have the advantage over us.

After we pray, the Lord opens our eyes and gives us discernment to know what’s really going on. Too many Christians are apathetic and complacent. The enemy doesn’t have to bother with an apathetic and complacent Christian. That is just where he wants us to be, but God has so much more for us. 

The Lord has won the battle; we just have to “put the armour of God on “ and “pray, “ “Lead us not into temptation.” But when we are tempted, remember 1 John 4:4, “Greater is He who is in us than he who is in the world.” The Lord wants to give us an abundant life on this earth so why not start living it today! 

Are you free from sin through repentance in Jesus Christ and the cares of the world?

Daily Disciples Ministries, Inc. 

Resurrection Victory for Effective Christian Living

But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord. (1Co 15:57-58)

The resurrection of Jesus Christ brings spiritual victory over sin and death to all who believe in Him. "But thanks be to God, who gives us the victory through our Lord Jesus Christ." As we allow the Lord to be our guide through each day, He "leads us in triumph in Christ" (2Co 2:14). When this process is unfolding, an effective Christian life is developing, by the grace of God at work in us.

"Therefore, my beloved brethren, be steadfast." It is the will of God that our lives be marked by steadfastness (constancy and stability). Paul rejoiced concerning fellow believers who manifested such attributes: "rejoicing to see your good order and the steadfastness of your faith in Christ" (Col 2:5). He later added that they were to be "rooted and built up in Him and established in the faith" (Col 2:7).

"Therefore, my beloved brethren, be . . . immovable." Our heavenly Father also wants us to be "immovable" (firmly persistent, unable to be swayed). Paul was a good example of this. Although he faced many threatening difficulties, he professed "But none of these things move me" (Act 20:24). When Paul wrote to the saints at Ephesus, he warned of another threat to spiritual persistency: "that we should no longer be children, tossed to and fro and carried about with every wind of doctrine" (Eph 4:14).

"Therefore, my beloved brethren, be . . . always abounding in the work of the Lord." Our Lord wants us to be abundantly laboring with Him. This is one of the purposes of Jesus' redemptive work for us: "Who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works" (Tit 2:14). Yes, living by grace will produce abounding good works. The glorious fact is that such labors are actually the Lord at work in and through us: "always abounding in the work of the Lord." As the Lord sustains His work with us, we can grow in a certainty that this kind of laboring will be effective: "knowing that your labor is not in vain in the Lord."

Note the key word that indicates the basis for all of these desirable traits: "Therefore." This refers back to the resurrection victory provided by the Lord Jesus. In light of this victorious work of Christ on our behalf, anyone trusting in this reality will find these spiritual virtues developing in their lives, by the grace of God at work.

Dear Lord, I long to walk in spiritual stability. I yearn for a life that cannot be swayed. I want to abundantly labor with You. Therefore, Lord, I place my confidence in the reality of Your resurrection victory. Work in me by Your grace, I pray, Amen.

Jesus Came to Destroy The Works of the devil

The people who will experience the fullest meaning of Christmas on Tuesday are the people who know and feel that there is something in them that needs to be destroyed. It is true, as John said (John 3:17), that “God sent the Son into the world not to condemn the world, but that the world through him might be saved.” But he saves by destroying. Like a doctor who amputates a foot full of gangrene or cuts out a cancerous lung.

Jesus said, “Those who are well have no need of a physician, but those who are sick; I came not to call the righteous but sinners” (Mark 2:17). The only people who understand Christmas and embrace Christmas for what it is are people who feel sick, and who desperately want their sickness destroyed. Unless you welcome Jesus as a destroyer in your life, you can’t have him as a Savior.

The point of this morning’s message is taken from 1 John 3:8, 

“The reason the Son of God appeared was to destroy the works of the devil.” Christmas is the celebration of the appearing on earth of God’s eternal Son. And the reason he appeared is to destroy the works of the devil. So the reason there is a Christmas is because God aims to destroy something. Or if you like the imagery of contemporary space odysseys, picture Christmas as God’s infiltration of rebel planet earth on a search and destroy mission. Or if you come from the Dr. Kildare and Ben Casey era, picture Christmas as the arrival of a single brilliant doctor in an isolated Appalachian village ravaged by a deadly virus. Or, if you antedate all that, picture Christmas as the arrival of John Joseph Pershing as full commander of the U.S. 1st Army on the Western Front of the Argonne Forest in the fall of 1918.

The reason the Son of God appeared was to destroy the works of the devil. The spaceship has landed, the doctor has arrived, the general has taken command—mission: search and destroy the works of the devil.

There are three questions I want to try to answer in relation to this Christmas mission.

1 John 3:8 says he came to destroy “the works of the devil.” What are the works of the devil? Let’s work out in concentric circles from the term “works of the devil” in 1 John 3:8. The closest concentric circle is the sentence before in verse 8a and the sentence after in 1 John 3:9. Verse 8a: 

“He who commits sin is of the devil; for the devil has sinned from the beginning.” Then comes our text that the Son of God came to destroy the works of the devil. 1 John 3:9: “No one born of God commits sin; for God’s nature abides in him and he cannot sin because he is born of God.”

The “Works of the Devil” Are Sins

First, John says the devil sins and those who sin are his. Then he says Christ came to destroy Satan’s works. And then, he says, so no one born of God commits sin. Wouldn’t you agree then that the “works of the devil” which the Son of God came to destroy are sins? Surely we should put the word “therefore” at the beginning of 1 John 3:9. “The Son of God appeared to destroy the works of the devil. Therefore no one born of God commits sin.” When people commit sin, it is a work of the devil. The work of the devil is to tempt people to sin. When they sin, his work is accomplished. So what the Son of God came to destroy is not just the guilt of sin (which might enable us to stay like we are and go right on sinning into heaven) but actually sinning. The Son of God came to destroy sinning. The enemy on the rebel planet is sin. The deadly virus in the Appalachian village is sin. The force to be conquered on the Western Front is sin. Christmas is God’s invasion of enemy territory to rescue a people from the devil and destroy the sin in their lives.

Now let’s take in another concentric circle of our text and try to define the “works of the devil” more precisely. What is sin? 1 John 3:4: “Everyone who commits sin is guilty of lawlessness. Sin is lawlessness.” The law in John’s mind here is not the U.S. Constitution. It is God’s law. It’s the expression of God’s revealed will for his creatures.

Lawlessness is living as though your own ideas are superior to God’s. Lawlessness says, “God may demand it, but I don’t prefer it.” Lawlessness says, “God may promise it, but I don’t want it.” Lawlessness replaces God’s law with my contrary desires. I become a law to myself. Lawlessness is rebellion against the right of God to make laws and govern his creatures.

So now we can see better what the Son of God came to destroy. The “works of the devil” are sin. Sin is lawlessness. And lawlessness is rebellion against the right of God to rule over us. The work of Satan is to tempt us to reject the authority of God and become like God ourselves. Satan works to nurture and cultivate the pride that puts its own desires above the law of God. This is lawlessness; this is the essence of sin; and this is what the Son of God came to destroy in you and me.

The text gives two answers and we need to ask how these two are related to each other.

Two Answers—His Appearing and the New Birth

First, 1 John 3:8 says the Son of God appeared to destroy the works of the devil. In other words, the way Christ destroys sin is by appearing—that is, by coming from heaven and being born in the form of man. Probably John has in mind here not just the presence of the Son of God but all that he did by living and dying and rising from the dead. So the first answer to how Christ destroys the works of the devil is that he appears: he comes to live and die and rise again, and somehow that destroys sin.

The second answer is in 1 John 3:9. “No one born of God commits sin.” Sin is conquered, the work of the devil is destroyed, when a person is born of God.

So there are two ways the works of the devil are destroyed in this text. One is by the appearing of the Son of God and the other is by new birth. Now how are these two related? Why are both necessary and not just one? It’s not enough for Jesus to come and die and rise again. People must be born of God. Otherwise the works of the devil are not destroyed. Sin goes on reigning. Nor is it possible that God should just cause people to be born anew without the appearance of the Son of God. Both are necessary. So we ask, how are these two related?

What It Means to Be Born of God

To answer this we need to see what it means to be born of God. 1 John 3:9 tells us: “No one born of God commits sin; for God’s nature (literally: God’s seed) abides in him and he cannot sin because he is born of God.” Now anybody can sin who wants to sin. So when John says that a person born of God cannot sin, he must mean that a person born of God has new wants, new desires. It’s like a birth; something new has come into existence. Paul calls it a new creation (Ephesians 2:10; Ephesians 4:24). Jeremiah calls it a new heart (Jeremiah 24:7). Ezekiel calls it a new spirit (Ezekiel 36:26). Being born of God is being changed by God so that the dominion of sin is broken.

How is it broken? 1 John 3:9 says that when a person is born of God, God’s seed abides in him. That’s why he cannot sin. The image is taken from ordinary human birth. When a father begets a child, the father’s seed abides in the child. Something of the father is in the child and it makes him like his father. God’s character is the very opposite of sin, therefore the child of God will be like his Father—he will not be able to sin.

Why John Isn’t Teaching Sinless Perfection

I know this sounds like John is teaching sinless perfection. But there are several reasons we know he isn’t. One is that the Greek verb “commit sin” or “sin” in 1 John 3:9 implies continuous action. It would be well translated, 

“No one born of God is content to keep sinning, for God’s seed abides in him, and he cannot be content to keep on sinning because he is born of God.”

The most obvious reason (even if you don’t know Greek) we know John isn’t teaching sinless perfection is what he says in 1 John 1:8 and 1 John 1:10,

 “If we say we have no sin, we deceive ourselves and the truth is not in us . . . if we say we have not sinned, we make him a liar, and his word is not in us.” So John goes so far as to tell Christians that it is a sin to say you are sinless.

The Christian Life Is Walking in the Light

Well, if a person who is born of God does not become sinlessly perfect in this life (1 John 3:2) and yet (as 1 John 3:9 says) cannot be content to go on sinning, what is the Christian life? How should we describe it?

1 John 1:7 gives a lot of help here. “If we walk in the light as he is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin.” The blood of Jesus will cleanse you from all your sin, if you walk in the light. So walking in the light is very different from walking in the dark, but it does not mean sinless perfection. 1 John 3:7 teaches that if you walk in the light, the sins that you commit are cleansed—forgiven, swept away, blotted out—by the blood of Jesus.

Walking in the light doesn’t mean that you are sinless; it means you see your sins now in God’s light and respond to them the way God does. 1 John 3:9 is a clear parallel to 1 John 3:7 and teaches this. “If we confess our sins (that corresponds to ‘if we walk in the light’), he is faithful and just and will forgive our sins and cleanse us from all unrighteousness (that corresponds to ‘the blood of Jesus cleanses us from all sin’).” A person who walks in the light “confesses sin.” That means he sees sin the way God does and agrees with God. He hates sin, he is sorry for sin, he turns and flees from known sin. When sin is pointed out in his 

When the lights are off in a room, you might be there with a horrid black monster called sin, ready to devour you, and with a great knight in shining armor called Christ, ready to save you, but you can’t see because you are in the dark. And in the dark the monster might have a warm, furry coat that feels attractive, and the armor of the knight might feel cold and forbidding.

But when the light goes on, you can see sin and Christ for what they really are: sin is a horrible destroyer and Christ is a glorious Savior. When the light goes on, sin doesn’t drop dead. The battle begins in earnest. You see it the way God sees it and you hate it and you confess it and you fight it.

Summarizing the Argument

Now let’s step back and see if we can gather up the loose ends of the argument. We’re on the second question of the message. The first was: What did the Son of God come to destroy? Answer: the works of the devil, namely, sin or lawlessness or rebellion. He came to give us victory over sin in our lives. The second question was: How did Christ destroy the works of the devil? We saw two answers. First, he did it by appearing at Christmas as the Son of God, living, dying for our sins, and rising again. Second, he did it through the new birth. 1 John 3:9 says that when we are born of God, we cannot sin. But we saw that this does not mean sinless perfection in this life; it means that God works a change in us so that we can’t be content to go on sinning.

Then we asked, How do these two ways of destroying the works of the devil relate to each other? How does the work of Christ in Palestine relate to the work of God in my heart? Or you might ask it like this: How does the blood of Christ work together with the new birth to destroy the works of the devil in my life?

And we saw the answer in 1 John 1:7. “If we walk in the light as he is in the light . . . the blood of Jesus his Son cleanses us from all sin.” Here the two answers for how the works of the devil are destroyed come together. Coming into the light of God is what happens when you are born again. The new birth is the sovereign work of God in which he turns the light on in our heart so that we see things the way he does. We see God as awesome in holiness, sin as horrible in ugliness, and Christ as a beautiful Savior. We bow before God in worship, we confess and turn from sin, and we embrace Christ as our hope. And while we walk in that frame of mind (in the light), the blood of Jesus cleanses us from all sin. The works of the devil are destroyed in our life. And Christmas is fulfilled.

The Answer to Question 2

So what is the answer to question two? How are the works of the devil destroyed? Two stages: 1) The Son of God appeared and died for our sins so that they can be washed away and the devil can no longer accuse us or discourage us with them. 2) But in order to experience this salvation from sin we have to be born of God. We have to have the eyes of our hearts opened so that we come into the light and see things the way God does and agree with God about the beauty of his holiness and the ugliness of our sin and the surpassing value of Christ. When that happens, the blood of Jesus his Son cleanses us from all sin and the works of the devil are destroyed.

I promised a third question but I’ve really already answered it.

Let me refer to one more verse and close with an illustration. 1 John 5:4 says, “Whatever is born of God overcomes the world; and this is the victory that overcomes the world, our faith.” The way to participate personally in Christ’s victory over the world and the works of the devil is by trusting him—believing he is the very Son of God, with all that implies about his power to work for your good.

A Personal Illustration

Advent is a hard time for me spiritually. When I was a student and taught school, it was a time of relief and rest. But now it is very pressured. I tend to get discouraged and have to fight against the works of the devil in my life. The way I fight is by focusing on a promise of God. Sometimes it happens in strange ways.

Last week I woke up discouraged one morning and could barely drag myself out of bed. Then the thought entered my head, “Today my printer may come.” I had ordered a little dot-matrix printer to print out my sermons at home from the word processor. The thought that the printer might come today all of a sudden made me happy. The day seemed hopeful. I suppose it was like a kid feels the day before vacation. One possible bright spot conquered the gloom.

Then I went to my room to pray, and I read in Psalms 139, “Thy eyes beheld my unformed substance, in thy book was written every one of them, the days that were formed for me when as yet there was none of them.” The truth hit me that God has made all my days. And he has promised to work everything together for my good. In his mercy every day brings experiences that are one hundred times more valuable than a printer. He designs all my days for my strengthening and joy. The battle is to believe him—to get up in the morning and meditate on the truth that God has planned a day full of unexpected printers, even if they are veiled in affliction or tragedy.

Encouragement 

So my encouragement to you is that the Son of God appeared to destroy the works of the devil—our sins and lawlessness and rebellion. The way he did it was by dying for sin and through the new birth. The way we participate in this victory is by trusting in the promises of God to work all things together for our good.

May the Lord open our eyes to his glory and give us this faith.

By John Piper. ©2012 Desiring God Foundation. Website: desiringGod.org

Enjoin and teach these things.

1 Timothy 4:9-11

Faithful is the Word and worthy of all acceptance;  FOR to this we also labor and are reproached, because we hope on the living God, who is Savior of all men, especially of believers.

The truth stated in verse 8, Paul earmarks with the statement, "This is a trustworthy word and worthy of every acceptance." The word "for" introduces a statement in support of his previous declaration in the latter verse. The words "labor" and "suffer reproach" are kopiaō, "to labor to the point of exhaustion," and agōnizomai, a Greek athletic term speaking of the participation of the athlete in the Greek games. We get our word "agony" from the latter. Both words denote strenuous and painful effort. The word "and" is ascensive, "we labor, yea struggle."

The word "hope" is elpizō, and is in the perfect tense. Literally, "we have set our hope upon with the present result that it is a settled hope."

Paul says that the Christian God is the Saviour of all men. This might appear to teach universalism, and hence needs careful exegesis. The word "Saviour" (sōtēr) means "saviour, deliverer, preserver." The name was given by the ancients to deities, to princes, kings, and in general, to men who had conferred signal benefits upon their country, and in the more degenerate days, by way of flattery, to personages of influence (Thayer). In the Cult of the Caesar, the state religion of the Roman Empire, the reigning emperor was called "saviour of the world," in the sense that he was the preserver of mankind by reason of his beneficent reign.

One could find in this statement the idea that God is the Preserver of the entire human race in the sense of His providential care. But the context, which brings in the idea of faith, seems to indicate that the idea of salvation from sin and the impartation of eternal life is the function here of God as Saviour. He is Saviour of all men in the sense that our Lord is "the Saviour of the world" (Joh 4:42). He is the actual Saviour of those who believe, and the potential Saviour of the unbeliever in the sense that He has provided a salvation at the Cross for the sinner, and stands ready to save that sinner when the latter places his faith in the Lord Jesus.

Translation: This is a trustworthy word and worthy of every acceptance, for with a view to this we are laboring to the point of exhaustion; yes, we are putting forth great efforts against opposition, because we have set our hope permanently upon the living God who is the Saviour of all men, especially of believers. These things be constantly commanding and teaching.

Being A Good Servant Of Jesus Christ

1 Timothy 4:12

Let no man despise thy youth - That is, do not act in such a manner that any shall despise you on account of your youth. Act as becomes a minister of the gospel in all things, and in such a way that people will respect you as such, though you are young. It is clear from this that Timothy was then a young man, but his exact age there is no means of determining. It is implied here:

(1) That there was danger that, by the levity and indiscretion to which youth are so much exposed, the ministry might be regarded with contempt; and,

(2) That it was possible that his deportment should be so grave, serious, and every way appropriate, that the ministry would not be blamed, but honored. The “way” in which Timothy was to live so that the ministry would not be despised on account of his youth, the apostle proceeds immediately to specify.

But be thou an example of the believers - One of the constant duties of a minister of the gospel, no matter what his age. A minister should so live, that if all his people should closely follow his example, their salvation would be secure, and they would make the highest possible attainments in piety. On the meaning of the word rendered “example,” see the notes on Php 3:17; 1Th 1:7.

In word - In “speech,” that is, your manner of conversation. This does not refer to his “public teaching” - in which he could not probably be an “example” to them - but to his usual and familiar conversation.

In conversation - In general deportment. See this word explained in the notes on Php 1:27.

In charity - Love to the brethren, and to all; see notes on 1 Cor. 13.

In spirit - In the government of your passions, and in a mild, meek, forgiving disposition.

In faith - At all times, and in all trials show to believers by your example, how they ought to maintain unshaken confidence in God.

In purity - In chasteness of life; see 1Ti 5:2. There should be nothing in your contact with the other sex that would give rise to scandal. The papists, with great impropriety, understand this as enjoining celibacy - as if there could be no “purity” in that holy relation which God appointed in Eden, and which he has declared to “be honorable in all” Heb 13:4, and which he has made so essential to the wellbeing of mankind. If the apostle had wished to produce the highest possible degree of corruption in the church, he would have enjoined the celibacy of the clergy and the celibacy of an indefinite number of nuns and monks. There are no other institutions on the earth which have done so much to corrupt the chastity of the race, as those which have grown out of the doctrine that celibacy is more honorable than marriage.