by D. S. Parrack (England)
Timothy was obviously someone of whom Paul was very fond and the apostle gives some clue as to why this was so. He addresses him as “my own son in the faith,” 1Tim.1.2, implying that he was the channel for the younger man’s conversion. But that is not just a manner of speech, the relationship had developed into a real family-like bond. In commending Timothy to the Phillipians Paul says, “Ye know the proof of him that as a son with the father, he hath served with me in the gospel,” Phil.2.22. He was not confined though to being just number two in a preaching duo, there were occasions when he was to undertake duties on his own, see e.g. 1Cor.4.17, Phil.2.19. In such situations he was clearly expected to “do the work of an evangelist,” 2Tim.4.5 to “care for your (the believers) state,” Phil.2.20, and to “exhort with all longsuffering and doctrine,” 2Tim.4.2, so exercising the combined gifts of evangelist, pastor and teacher, see Eph.4.11, a full-orbed ministry. Even while still a comparatively young man, see 1Tim.4.12, he must have been what we would have considered as being a mature and spiritually developed leader.
That did not mean though that he had ‘peaked.’ The wider his responsibilities, the more necessary it became that his understanding widened too, especially as he was working among groups of believers needing establishing in the truths of the gospel. As Paul was unable at that time to give the face-to-face teaching which he would have preferred, he instead wrote to Timothy saying, “These things write I unto thee — that thou mayest know how thou oughtest to behave thyself (how one ought to conduct oneself J.N.D.), in the house of God, which is the church of the living God, the pillar and ground of the truth,” 1Tim.3.14-15. Such knowledge was of particular importance at that time, because what we often refer to as ‘church doctrine’ was only then in the process of revelation. Jewish believers would know only the procedures of their synagogues and most Gentile believers not even that, so there was a whole tranche of teaching required. Even someone as mature as Timothy needed instruction before he could be expected to adjust his life in conformity with the revealed teaching and so, by life as well as by lip, be able to beneficially teach others.
We might perhaps sometimes feel that we have had so much teaching on a wide range of subjects, that there is not much that is not generally known and it should just be left to individual believers to apply what they have heard. In what is loosely called ‘the brethren movement,’ we might hark back to the 19th century and pride ourselves that many truths that appeared lost have been recovered. Such a stance is though, both dangerous and unspiritual. Why do we see such a decline in assembly testimony and a lack of building up of both individuals and local churches? It is suggested that what was once taught as vital, i.e. life sustaining, truth, is now seldom taught at all, or is, at best, presented in a formal or legalised manner. Speakers often deprecate what they see as a growing lack of spiritual interest among believers, but as most of us tend to look back over life through rose tinted glasses, we should balance that by paying attention to the Scriptural warning, “Say not thou. What is the cause that the former days were better than these? For thou dost not enquire wisely concerning this,” Ecc.7.10. The real question to ask is not, ‘Why are things like this?’ But, ‘What is needed to remedy the situation?’
Once the Israelites were in the promised land, they had a wide spectrum of blessings to enjoy, things they had neither earned or deserved. They were given them by God as a composite gift, see e.g. Josh.24.13. But a responsibility was placed on the more mature among them, to make plain not only what had transpired to bring such a situation about, but how the God who had made it all possible, expected His redeemed people to behave in such an environment. Moses laid down the detail and relied on his bearers to ensure that it was passed on to succeeding generations, see e.g. Deut.6.1-25.
Paul envisaged a similar system evolving amongst N.T. believers. Timothy was encouraged to “hold fast the form of sound words which thou hast heard of me,” not just as catechised dogma, but “in faith and love which is in Christ Jesus,” 2Tim.1.13. Then, having put into practice what he has heard, he is further told “The things that thou hast heard of me among many witnesses,” so Timothy was not the only one involved, “commit the same to faithful men” step one along an ongoing pathway, “who shall be able to teach others also,” 2Tim.2.2, a perpetuating of the system down to our own day.
Being mesmerised with what we see as declension or just sighing resignedly that we must after all accept that “in the last days perilous times shall come,” 2Tim.3.1, will not though achieve anything. We need to see how Paul faced such a situation. Of course he was well aware of what was going to happen, he after all wrote the above warning. But he prefaced those words with “this know also.” He wanted Timothy to know, but not so that he had a good excuse for letting up. After an extended detailing of something of what those “perilous times” would involve, the apostle continues “But” i.e. in spite of all that “continue thou in things which thou hast learned and hast been assured of, knowing of whom thou hast learned them.” There was more though, much more, than what he had learned from Paul, important though this was. “All Scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness,” and to what end? “That the man of God may be perfect (complete), throughly furnished unto all good works,” see 2Tim.3.1-17.
If you feel that there is a pressing need, not for sectarian purposes but for the well-being of God’s people, for revitalised teaching regarding behaviour of, and in, local assemblies, remember that it was to meet just such a need that Paul said he was writing to Timothy. The Scriptures do address specific issues arising at particular times. God is infinitely more aware of those needs, and the reality of them than we are. It is because of his foreknowledge that He can promise that “before they call I will answer.” That does not mean though that we should not bring our concerns to him, for He continues, “While they are yet speaking I will hear,” Isa.65.24.
Those answers of God are in His Word, and although there certainly are “handfuls of purpose,” Ruth 2.16, which are readily and easily gleaned, there are also “things hard to be understood,” 2Pet.3.16, which need effort and time to sort out. The degree to which we are prepared to carry out such searching, is an indication of how real we see current needs to be and what we are willing to expand of ourselves to discover the God-given remedies. Not only for our own betterment, though that must first be evidenced to introduce a factor of reality, but more so that we shall have something to share with other believers. Remember the words of the Lord Jesus to His disciples when they suggested that the five thousand be sent off to forage for themselves. His instruction was rather “Give ye them to eat,” see Mk.6.35-44. Teachers cannot teach what they have not first learned for themselves and such learning will involve time, effort and the foregoing of legitimate interests. As Paul says “All things are lawful for me, but all things are not expedient (are not profitable J.N.D.) - let no man seek his own, but every man another's wealth,” 1Cor.10.23-24.
The way that believers conduct themselves in their local assemblies, their behaviour in the spiritual, social and moral aspects of their corporate lives will be affected both by what they are taught of the Word of God and by the degree to which they see the reality of that teaching being worked out in the lives and experiences of the teachers.
—to be continued (D.V.)