"THE ASSOCIATION OF THE BELIEVER"
Notes
Transcript
Have you ever been embarrassed to associate with someone or something?
Talk Ernie Black - XL Conference - We were going to pick up Candace at the Airport -
Talk about Ernie Black - McDonald's and Colin
Proposition - As we come to our text this morning we are going examine; 1) the call to associate, and 2) the cost to associate.
Interrogative question - How are you associating with Christ?
1. The Call to Associate -
1. The Call to Associate -
2 Timothy 1:8 (NASB95)
8 Therefore do not be ashamed of the testimony of our Lord or of me His prisoner, but join with me in suffering for the gospel according to the power of God,
“Therefore” - (oun) - conjunction, logical inferential - inferential conjunction - so; then; therefore -
The Lexham Syntactic Greek New Testament Glossary inferential conjunction
inferential conjunction: A conjunction used to state the conclusion of a previously mentioned matter. (References: BDF §451; Wallace p. 673; Smyth §2163D.)
“do be ashamed of” - (epaischynomai) - verb, aorist, passive, subjunctive, second person, singular - finite verb - be ashamed (of)
Sense: to be ashamed - to be or become characterized by feelings of shame, guilt, embarrassment, or remorse
Old Testament
Verb: בּוֹשׁ (bôš), GK 1017 (S 954), 125×. bôš has the basic meaning “to feel ashamed, put to shame.” It often denotes a feeling of embarrassment, humiliation, or failure, or a sense of rejection and abandonment by a friend or deity.
In the OT, shame occurs on a personal, corporate, and national level. It can be active (causing disgrace or behaving shamefully) or passive (to be ashamed or put to shame), as a distressing or humiliating condition coming on a person that must be endured. Shame is perceived as such in the context of a community; behavior deemed unacceptable by communal standards is considered shameful or disgraceful. References occur in a communal and household context, referring specifically to children (Prov 10:5; 17:2; 19:26; 29:15), a wife (12:4), and a servant (14:35). Interestingly, it should be noted that shame does not refer primarily to sexual shame. The sole usage of bôš in this context is found in Gen 2:25, where Adam and his wife feel no shame, despite their nakedness.
The psalmist often asks for God’s continuing presence and assistance so as not to be put to shame (e.g., Ps 25:2, 20). In these contexts, shame results when a person’s trust or confidence has been disappointed (“May those who hope in you not be disgraced,” 69:6; also Isa 49:23). Conversely, prayers to God asking that he put enemies to shame occur in Ps 31:17; 35:4, 35:26; 40:14; 71:13; and the prophetical books. This pattern appears in Ps 119 where David pleads with God: “I hold fast to your statutes, O LORD; do not let me be put to shame” (Ps 119:31); he then requests, “May the arrogant be put to shame for wronging me without cause” (119:78). In 129:4, those who hate Zion must be ashamed because they have failed in their expectation of victory over Israel.
Ps 97:7 mentions the kind of shame felt by “all who worship images.” Their trust in idols is brought to shame because heaven, earth, and all peoples can clearly see the power of the true God. This idea is most common in Jeremiah and Isaiah. Shame takes on a spiritual sense in the context of Israel’s idolatrous behavior. Israel has committed spiritual adultery against God and, therefore, will be disappointed, distressed, and disgraced by her behavior. She has acted shamefully; therefore, she is rightly shamed (Isa 1:29; Ezek 36:32; Hos 10:6). Isaiah focuses more on the shamefulness and absurdity of idolatry (Isa 42:17; 44:9–11), while Jeremiah focuses on Israel’s unfaithfulness to God through idolatry and foreign alliances (Jer 2:26; 9:19; 22:22; 48:13; also Isa 20:5; 30:5). Such trust in foreign alliances causes disgrace when these alliances fail to save from destruction; Israel compounds her guilt by feeling no shame for her sin (Jer 6:15; 8:12). Furthermore, the idolatrous foreign nations are shamed by their own false gods that cannot save (Jer 46:24; 48:13, 20, 39; 49:23; 50:2, 12). Punishment for sin negatively affects the natural productivity of the land, bringing a “shameful harvest” to the farmers (Jer 12:13; 14:3–4; Hos 13:15; Joel 1:11). Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 40). Zondervan.
Mark 8:38 (NASB95)
38 “For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels.”
Luke 9:26 (NASB95)
26 “For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory, and the glory of the Father and of the holy angels.
Romans 1:16 (NASB95)
16 For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.
Romans 6:21 (NASB95)
21 Therefore what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death.
2 Timothy 1:8 (NASB95)
8 Therefore do not be ashamed of the testimony of our Lord or of me His prisoner, but join with me in suffering for the gospel according to the power of God,
2 Timothy 1:12 (NASB95)
12 For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day.
2 Timothy 1:16 (NASB95)
16 The Lord grant mercy to the house of Onesiphorus, for he often refreshed me and was not ashamed of my chains;
Hebrews 2:11 (NASB95)
11 For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brethren,
Hebrews 11:16 (NASB95)
16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them.
in the Septuagint -
Psalm 119:6 (NASB95)
6 Then I shall not be ashamed When I look upon all Your commandments.
19 Who shows no partiality to princes Nor regards the rich above the poor, For they all are the work of His hands?
Be rooted in the truths of our Lord -
2 Timothy 1:8 (NASB95)
8 Therefore do not be ashamed of the testimony of our Lord or of me His prisoner, but join with me in suffering for the gospel according to the power of God,
“testimony” - (martyrion) - noun, accusative, singular, neuter - direct object - testimony; witness
Sense: testimony (evidence) - something that serves as evidence
Matthew 8:4 (NASB95)
4 And Jesus said to him, “See that you tell no one; but go, show yourself to the priest and present the offering that Moses commanded, as a testimony to them.”
Matthew 10:18 (NASB95)
18 and you will even be brought before governors and kings for My sake, as a testimony to them and to the Gentiles.
Matthew 24:14 (NASB95)
14 “This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come.
Mark 1:44 (NASB95)
44 and He said to him, “See that you say nothing to anyone; but go, show yourself to the priest and offer for your cleansing what Moses commanded, as a testimony to them.”
Mark 6:11 (NASB95)
11 “Any place that does not receive you or listen to you, as you go out from there, shake the dust off the soles of your feet for a testimony against them.”
Mark 13:9 (NASB95)
9 “But be on your guard; for they will deliver you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them.
Luke 5:14 (NASB95)
14 And He ordered him to tell no one, “But go and show yourself to the priest and make an offering for your cleansing, just as Moses commanded, as a testimony to them.”
Luke 9:5 (NASB95)
5 “And as for those who do not receive you, as you go out from that city, shake the dust off your feet as a testimony against them.”
Luke 21:13 (NASB95)
13 “It will lead to an opportunity for your testimony.
Acts 4:33 (NASB95)
33 And with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all.
Acts 7:44 (NASB95)
44 “Our fathers had the tabernacle of testimony in the wilderness, just as He who spoke to Moses directed him to make it according to the pattern which he had seen.
1 Corinthians 1:6 (NASB95)
6 even as the testimony concerning Christ was confirmed in you,
1 And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God.
2 Corinthians 1:12 (NASB95)
12 For our proud confidence is this: the testimony of our conscience, that in holiness and godly sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in the world, and especially toward you.
2 Thessalonians 1:10 (NASB95)
10 when He comes to be glorified in His saints on that day, and to be marveled at among all who have believed—for our testimony to you was believed.
1 Timothy 2:6 (NASB95)
6 who gave Himself as a ransom for all, the testimony given at the proper time.
2 Timothy 1:8 (NASB95)
8 Therefore do not be ashamed of the testimony of our Lord or of me His prisoner, but join with me in suffering for the gospel according to the power of God,
Hebrews 3:5 (NASB95)
5 Now Moses was faithful in all His house as a servant, for a testimony of those things which were to be spoken later;
Revelation 15:5 (NASB95)
5 After these things I looked, and the temple of the tabernacle of testimony in heaven was opened,
Pronoun: ἐγώ (egō) GK 1609 (S 1473), 2666×. egō means “I.” The most significant usage of this pronoun is in the expressions of Jesus that begin with “I am” (egō eimi; see also be, GK 1639). In Jn 8:58, in response to the exclamation, “You are not yet fifty years old … and you have seen Abraham!” Jesus replies, “I tell you the truth … before Abraham was born, I am.” Through this statement Jesus links himself with Yahweh, the covenant God of the OT, who revealed himself as the great “I am” (Exod. 3:14b; see Lord).
Jesus uses this same expression several other times; our English translations often obscure that simple expression “I am” by translating it, “It is I.” For example, when Jesus comes to his disciples walking on the water during a storm, the disciples are frightened because they think they are seeing a ghost. But Jesus says to them, “Take courage! It is I” (lit., “I am”; Mt 14:27; Mk 6:50). Jesus is here asserting that he has the same power over the wind and the waves that the Lord manifests in the OT (e.g., Ps 104:3–4; 107:27). In Mk 13:6, Jesus warns his followers against imposters who will come claiming to be the Messiah; they will say, “I am he,” but once again the expression is “I am.” Only Jesus has the right to use these words. At his examination before the Jewish Council, when Jesus is asked point blank, “Are you the Christ, the Son of the Blessed One?” he replies, “I am”—words that are considered blasphemy since Jesus applies the “I am” of the OT to himself here (Mk 14:61–62). Finally, after his resurrection, when the disciples again think they are seeing a ghost, this time at an appearance of the risen Savior, he says to them, “It is I myself” (lit., “I am, myself,” Lk 24:39).
Since Jesus applies egō eimi to himself so consistently, he probably has this in mind as well when he expresses about himself in John’s gospel: “I am the bread of life” (Jn 6:35); “I am the light of the world” (8:12); “I am the gate” (10:7, 9); “I am the good shepherd” (10:11); “I am the resurrection and the life” (11:25); I am the way and the truth and the life” (14:6); and “I am the vine” (15:1). Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 349). Zondervan.
Be grounded with the brethren of our Lord -
2 Timothy 1:8 (NASB95)
8 Therefore do not be ashamed of the testimony of our Lord or of me His prisoner, but join with me in suffering for the gospel according to the power of God,
“Prisoner” - (desmios) - noun, accusative, singular, masculine - appositive - prisoner
Sense: prisoner - a person who is confined; especially in regard to crimes or as a prisoner of war
Matthew 27:15–16 (NASB95)
15 Now at the feast the governor was accustomed to release for the people any one prisoner whom they wanted. 16 At that time they were holding a notorious prisoner, called Barabbas.
Mark 15:6 (NASB95)
6 Now at the feast he used to release for them any one prisoner whom they requested.
Acts 16:25–27 (NASB95)
25 But about midnight Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them; 26 and suddenly there came a great earthquake, so that the foundations of the prison house were shaken; and immediately all the doors were opened and everyone’s chains were unfastened. 27 When the jailer awoke and saw the prison doors opened, he drew his sword and was about to kill himself, supposing that the prisoners had escaped.
Acts 23:18 (NASB95)
18 So he took him and led him to the commander and said, “Paul the prisoner called me to him and asked me to lead this young man to you since he has something to tell you.”
Acts 25:14 (NASB95)
14 While they were spending many days there, Festus laid Paul’s case before the king, saying, “There is a man who was left as a prisoner by Felix;
Acts 25:27 (NASB95)
27 “For it seems absurd to me in sending a prisoner, not to indicate also the charges against him.”
Acts 28:16–17 (NASB95)
16 When we entered Rome, Paul was allowed to stay by himself, with the soldier who was guarding him. 17 After three days Paul called together those who were the leading men of the Jews, and when they came together, he began saying to them, “Brethren, though I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans.
Ephesians 3:1 (NASB95)
1 For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles—
Ephesians 4:1 (NASB95)
1 Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called,
2 Timothy 1:8 (NASB95)
8 Therefore do not be ashamed of the testimony of our Lord or of me His prisoner, but join with me in suffering for the gospel according to the power of God,
Philemon 1 (NASB95)
1 Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our beloved brother and fellow worker,
Philemon 9 (NASB95)
9 yet for love’s sake I rather appeal to you—since I am such a person as Paul, the aged, and now also a prisoner of Christ Jesus—
Hebrews 10:34 (NASB95)
34 For you showed sympathy to the prisoners and accepted joyfully the seizure of your property, knowing that you have for yourselves a better possession and a lasting one.
Hebrews 13:3 (NASB95)
3 Remember the prisoners, as though in prison with them, and those who are ill-treated, since you yourselves also are in the body.
Notice the use of the word “prisoner” in the OT (Septuagint)
Zechariah 9:11–13 (NASB95) - (Israel’s Comfort and Glory)
11 As for you also, because of the blood of My covenant with you, I have set your prisoners free from the waterless pit. 12 Return to the stronghold, O prisoners who have the hope; This very day I am declaring that I will restore double to you. 13 For I will bend Judah as My bow, I will fill the bow with Ephraim. And I will stir up your sons, O Zion, against your sons, O Greece; And I will make you like a warrior’s sword.
desmios refers to one who is bound in the chains of captivity, and so the LXX uses this word group to speak of Israel’s relationship with the Lord. God has bound his people to himself with “bonds” of love (Hos. 11:4), yet Israel has rejected God’s “bonds” by refusing to serve him (Jer. 2:20). Paul uses desmios to speak of his relationship to Jesus Christ. He proclaims himself to be “a prisoner of Christ Jesus” (2 Tim. 1:8; Phlm. 1, 9), “a prisoner of Jesus Christ for the sake of the Gentiles” (Eph. 3:1; cf. 4:1), and “a prisoner in the Lord” (Eph. 4:1). There were also Christian prisoners in the time that Hebrews was written (Heb. 10:34; 13:3). Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (pp. 538–539). Zondervan.
Hosea 11:4 (NASB95)
4 I led them with cords of a man, with bonds of love, And I became to them as one who lifts the yoke from their jaws; And I bent down and fed them.
Jeremiah 2:20 (NASB95)
20 “For long ago I broke your yoke And tore off your bonds; But you said, ‘I will not serve!’ For on every high hill And under every green tree You have lain down as a harlot.
Take note of what kind of prisoner Paul calls Himself -
2. The Cost to Associate -
2. The Cost to Associate -
2 Timothy 1:8 (NASB95)
8 Therefore do not be ashamed of the testimony of our Lord or of me His prisoner, but join with me in suffering for the gospel according to the power of God,
Take note of the two imperative commands -
“join with...”
“in suffering...”
Partake with the brethren of our Lord -
“join with in suffering” - (synkakopatheo) - verb, aorist, active, imperative, second person, singular - finite verb - suffer together with someone
Sense: to suffer together - to suffer along with another or others.
From a human point of view, there was much in the gospel of which to be ashamed. It was the message of a failed prophet, rejected by his people, executed by the world’s power, and preached by a collection of fishermen and other undesirables. The message they proclaimed was foolishness in the world’s eyes (1 Cor 1:23), based on assumptions that ran counter to the generally accepted norms of Greek philosophy (Acts 17:32). And there was, on the surface, much to be ashamed about in reference to Paul, a man who met constant opposition (2 Cor 11:23–27) and was imprisoned in Rome. Mounce, W. D. (2000). Pastoral Epistles (Vol. 46, p. 480). Word, Incorporated.
Shame is a feeling which leads to action which hides witness. The implication is that witness may well lead to humiliating situations, but nevertheless it is to be carried out bravely. The shame arises because the gospel is considered shameful; a person is humiliated by being associated with it and its bearer, the imprisoned apostle. Marshall, I. H., & Towner, P. H. (2004). A critical and exegetical commentary on the Pastoral Epistles (p. 703). T&T Clark International.
8 Therefore do not be ashamed of the testimony of our Lord or of me His prisoner, but join with me in suffering for the gospel according to the power of God,
Suffer for the Gospel of our Lord -
2 Timothy 1:8 (NASB95)
8 Therefore do not be ashamed of the testimony of our Lord or of me His prisoner, but join with me in suffering for the gospel according to the power of God,
2 Timothy 2:3 (NASB95)
3 Suffer hardship with me, as a good soldier of Christ Jesus.
At the time this letter was written, probably in A.D. 66, being a Christian not only brought almost universal criticism but frequently persecution, imprisonment (as Paul was then experiencing), and even death. To be associated with the Lord, or with Paul, His prisoner, could be costly in the extreme. MacArthur, J. F., Jr. (1995). 2 Timothy (p. 20). Moody Press.
“for gospel” - (euangelion) - noun, dative, singular, neuter - dative of advantage - gospel; good news; good tidings
Sense: gospel of Jesus - good news concerning the now present instantiation of Jesus’ divine dominion and way of salvation by His death and resurrection.
It is the Gospel of God’s Grace -
Acts 20:24 (NASB95)
24 “But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God.
It is the Gospel of Salvation -
Ephesians 1:13 (NASB95)
13 In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise,
It is the Gospel of Peace -
Ephesians 6:19 (NASB95)
19 and pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel,
It is the Gospel that Holds out Hope -
Colossians 1:23 (NASB95)
23 if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister.
The Gospel is Worthy of Dying for -
Mark 8:35 (NASB95)
35 “For whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it.
Mark 10:29 (NASB95)
29 Jesus said, “Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel’s sake,
The Gospel is the power of God for Salvation to everyone who believes - Romans 1:16 -
The Gospel is the fulfillment of the Old Testament promise of the coming kingdom of God.
Jesus announces, the time has come, the kingdom of God is near. “Repent and believe the good news - Mark 1:15 -
The Gospel is to be preached to all nations - Matthew 24:14, Mark 13:10, Mark 16:15, Acts 15:7, and Revelation 14:6 -
The word euangelion was not invented by the gospel writers but was already in use in the Roman world, euangelion. It referred to an announcement of “glad tidings” regarding a birthday, rise to power, or decree of the emperor that was to herald the fulfillment of hopes for peace and well-being in all the world. Mark redefines this concept of “glad tidings” by introducing his gospel with the phrase, “the beginning of the good news of Jesus Christ,” implying that it is really the birth and subsequent actions of Jesus that will change the face of the world in a cosmic way that no earthly king could ever do. Jesus Christ, the Son of God, brings true and lasting well-being and peace to the world, in fulfillment of OT hope.
“according to” - (kata) - preposition - preposition of reference - according to
“the power” - (dynamis) - noun, accusative, singular, feminine - prepositional object - power
Sense: power - possession of controlling influence; often understood as manifesting influence over reality in a supernatural manner.
God is the source of all power - Revelation 11:17 -
The “power of God” secures the victory of His kingdom - Revelation 12:10 -
Dynamis is also used to describe the acts of power - (miracles)
Dynamis occasionally refers to human ability, whether the “ability” to handle responsibility (Matthew 25:15), or difficulties (2 Corinthians 1:8; Revelation 3:8), or financial means (2 Corinthians 8:3).
The forces of nature also have power, as in the references to the power of a voice (1 Corinthians 14:11), the power of fire (Hebrews 11:34), and the power of the sun (revelation 1:16, unless the power is not of the sun but of the shining of Jesus’ face).
SO WHAT?
How are you associating with Christ?
Are you willing to be associate with those who are persecuted for the Name of Christ?
Are you willing to suffer for the Gospel?
Are you suffering because you are a Believer? (why or why not?)
Are there things that you need to change in your life in order to live for Christ?
