"THE COMMAND TO BE GROUNDED"
Notes
Transcript
Where do you find your comfort? another way we might say it is something like this - where is your happy place?
Proposition - As we continue in our study of 2 Timothy 2 this morning we are going to learn about 1) the call to be strong, 2) the means to be strong, and 3) the source to be strong.
Interrogative question - What is your life grounded on?
Paul has been admonishing Timothy throughout chap. 1 with a series of imperatives (1:6, 8, 13, 14). Throughout chap. 1 Paul has also made it clear that Timothy is not to perform these tasks by his own strength (1:6, 7, 8, 9, 12, 13, 14). This verse, 2:1, brings these two thoughts together, continuing the series of commands to Timothy but stressing that Timothy is to work by the grace that comes from Christ Jesus. Whereas Gnosticism and Stoicism taught that behavior and salvation come from within the person, by knowing or doing certain things, the PE insist that Timothy’s power comes from a daily empowering available only externally, from Christ. Mounce, W. D. (2000). Pastoral Epistles (Vol. 46, p. 503). Word, Incorporated.
1. The Call to be strong -
1. The Call to be strong -
1 You therefore, my son, be strong in the grace that is in Christ Jesus.
“son” - (teknon) - noun, vocative, singular, neuter - vocative - child
Sense: child (endearment) - an appellative term of endearment; perhaps indicating the care and nurture one would have for children.
1 Timothy 1:2 (NASB95)
2 To Timothy, my true child in the faith: Grace, mercy and peace from God the Father and Christ Jesus our Lord.
1 Timothy 1:18 (NASB95)
18 This command I entrust to you, Timothy, my son, in accordance with the prophecies previously made concerning you, that by them you fight the good fight,
2 Timothy 1:2 (NASB95)
2 To Timothy, my beloved son: Grace, mercy and peace from God the Father and Christ Jesus our Lord.
2 Timothy 2:1 (NASB95)
1 You therefore, my son, be strong in the grace that is in Christ Jesus.
Titus 1:4 (NASB95)
4 To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior.
“be strong” - (endynamoo) - verb, present, passive, imperative, second person, singular - finite verb - strengthen; become strong
Sense: to be enabled - to be or become rendered (more) capable or able for some task.
“to be enabled” - to be or become rendered (more) capable or able for some task -
Acts 9:22 (NASB95)
22 But Saul kept increasing in strength and confounding the Jews who lived at Damascus by proving that this Jesus is the Christ.
Romans 4:20 (NASB95)
20 yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving glory to God,
Ephesians 6:10 (NASB95)
10 Finally, be strong in the Lord and in the strength of His might.
2 Timothy 2:1 (NASB95)
1 You therefore, my son, be strong in the grace that is in Christ Jesus.
“to enable” - to render (more) capable or able for some task -
Philippians 4:13 (NASB95)
13 I can do all things through Him who strengthens me.
1 Timothy 1:12 (NASB95)
12 I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service,
2 Timothy 4:17 (NASB95)
17 But the Lord stood with me and strengthened me, so that through me the proclamation might be fully accomplished, and that all the Gentiles might hear; and I was rescued out of the lion’s mouth.
Notice how it is used in the OT -
34 So the Spirit of the Lord came upon Gideon; and he blew a trumpet, and the Abiezrites were called together to follow him.
18 Then the Spirit came upon Amasai, who was the chief of the thirty, and he said, “We are yours, O David, And with you, O son of Jesse! Peace, peace to you, And peace to him who helps you; Indeed, your God helps you!” Then David received them and made them captains of the band.
7 “Behold, the man who would not make God his refuge, But trusted in the abundance of his riches And was strong in his evil desire.”
2. The Means to be strong -
2. The Means to be strong -
1 You therefore, my son, be strong in the grace that is in Christ Jesus.
“Grace” - (charis) - noun, dative, singular, feminine - prepositional object - grace
Sense: grace (outworking) - the resulting activity that is a necessary consequence of genuine, beneficent goodwill’ especially used of the outworking of God’s goodwill.
It is interesting to make note that the word “Grace” is used in three ways throughout the Pastoral Epistles.
First we will look at how the word “grace” is used in our text -
“Grace” - (outworking) - the resulting activity that is a necessary consequence of genuine, beneficent goodwill; especially used of the outworking of God’s goodwill.
14 and the grace of our Lord was more than abundant, with the faith and love which are found in Christ Jesus.
1 You therefore, my son, be strong in the grace that is in Christ Jesus.
“Grace” - goodwill freely disseminated (by God); especially to the benefit of the recipient regardless of the benefit accrued to the disseminator.
2 To Timothy, my true child in the faith: Grace, mercy and peace from God the Father and Christ Jesus our Lord.
21 which some have professed and thus gone astray from the faith. Grace be with you.
2 To Timothy, my beloved son: Grace, mercy and peace from God the Father and Christ Jesus our Lord.
9 who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity,
22 The Lord be with your spirit. Grace be with you.
4 To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior.
11 For the grace of God has appeared, bringing salvation to all men,
7 so that being justified by His grace we would be made heirs according to the hope of eternal life.
15 All who are with me greet you. Greet those who love us in the faith. Grace be with you all.
“Grace” - an acknowledgment of appreciation (to a divinity).
1 Timothy 1:12 (NASB95)
12 I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service,
2 Timothy 1:3 (NASB95)
3 I thank God, whom I serve with a clear conscience the way my forefathers did, as I constantly remember you in my prayers night and day,
GRACE
1. charis (χάρις, 5485) has various uses,
(a) objective, that which bestows or occasions pleasure, delight, or causes favorable regard; it is applied, e.g., to beauty, or gracefulness of person, Luke 2:40; act, 2 Cor. 8:6, or speech, Luke 4:22, RV, “words of grace” (KJV, “gracious words”); Col. 4:6;
(b) subjective,
(1) on the part of the bestower, the friendly disposition from which the kindly act proceeds, graciousness, loving-kindness, goodwill generally, e.g., Acts 7:10; especially with reference to the divine favor or “grace,” e.g., Acts 14:26; in this respect there is stress on its freeness and universality, its spontaneous character, as in the case of God’s redemptive mercy, and the pleasure or joy He designs for the recipient; thus it is set in contrast with debt, Rom. 4:4, 16, with works, 11:6, and with law, John 1:17; see also, e.g., Rom. 6:14, 15; Gal. 5:4;
(2) on the part of the receiver, a sense of the favor bestowed, a feeling of gratitude, e.g., Rom. 6:17 (“thanks”); in this respect it sometimes signifies “to be thankful,” e.g., Luke 17:9 (“doth he thank the servant?” lit., “hath he thanks to”); 1 Tim. 1:12;
(c) in another objective sense, the effect of “grace,” the spiritual state of those who have experienced its exercise, whether
(1) a state of “grace,” e.g., Rom. 5:2; 1 Pet. 5:12; 2 Pet. 3:18, or
(2) a proof thereof in practical effects, deeds of “grace,” e.g., 1 Cor. 16:3, RV, “bounty” (KJV, “liberality”); 2 Cor. 8:6, 19 (in 2 Cor. 9:8 it means the sum of earthly blessings); the power and equipment for ministry, e.g., Rom. 1:5; 12:6; 15:15; 1 Cor. 3:10; Gal. 2:9; Eph. 3:2, 7.
To be in favor with is to find “grace” with, e.g., Acts 2:47; hence it appears in this sense at the beginning and the end of several epistles, where the writer desires “grace” from God for the readers, e.g., Rom. 1:7; 1 Cor. 1:3; in this respect it is connected with the imperative mood of the word chairo, “to rejoice,” a mode of greeting among Greeks, e.g., Acts 15:23; Jas. 1:1 (marg.); 2 John 10, 11, RV, “greeting” (KJV, “God speed”).
The fact that “grace” is received both from God the Father, 2 Cor. 1:12, and from Christ, Gal. 1:6; Rom. 5:15 (where both are mentioned), is a testimony to the deity of Christ. See also 2 Thess. 1:12, where the phrase “according to the grace of our God and the Lord Jesus Christ” is to be taken with each of the preceding clauses, “in you,” “and ye in Him.”
In Jas. 4:6, “But He giveth more grace” (Greek, “a greater grace,” RV, marg.), the statement is to be taken in connection with the preceding verse, which contains two remonstrating, rhetorical questions, “Think ye that the Scripture speaketh in vain?” and “Doth the Spirit (the Holy Spirit) which He made to dwell in us long unto envying?” (see the RV). The implied answer to each is “it cannot be so.” Accordingly, if those who are acting so flagrantly, as if it were so, will listen to the Scripture instead of letting it speak in vain, and will act so that the Holy Spirit may have His way within, God will give even “a greater grace,” namely, all that follows from humbleness and from turning away from the world. See BENEFIT, BOUNTY, LIBERALITY, THANK.
Note: The corresponding verb charitoo, “to endue with divine favor or grace,” is used in Luke 1:28, “highly favored” (marg., “endued with grace”) and Eph. 1:6, KJV, “hath made … accepted”; RV, “freely bestowed” (marg., “endued.”).¶
COMMON GRACE
Definition of common grace. If God is sovereign and man is depraved in his sinful estate, then God must move to bring about reconciliation between man and God. Differing categories are given to grace, but for this work the categories of common and efficacious grace will be used. Common grace is broader in scope, aimed at all mankind. In concise terms common grace may be defined as “the unmerited favor of God toward all men displayed in His general care for them.”22 An expanded definition of common grace is “(a) those general operations of the Holy Spirit whereby He, without renewing the heart, exercises such a moral influence on man through His general or special revelation, that sin is restrained, order is maintained in social life, and civil righteousness is promoted; or, (b) those general blessings, such as rain and sunshine, food and drink, clothing and shelter, which God imparts to all men indiscriminately where and in what measure it seems good to Him.”23
Explanation of common grace. (1) General blessings to all mankind. The designation “common” stresses that all mankind is the recipient of God’s common grace. Material provisions are one aspect of common grace. Jesus commanded His followers to love their enemies because God exhibits His love toward all people (Matt. 5:45). God gives sunshine and rainfall to the atheistic farmer that enables him to harvest his crop just as He provides for the Christian farmer. Paul reminded the unbelievers at Lystra that God had given them “rains from heaven and fruitful seasons” (Acts 14:17), an exhibition of God’s common grace.
In Psalm 145:8–9 the psalmist exults: “The Lord is gracious and merciful; slow to anger and great in loving kindness. The Lord is good to all, and His mercies are over all His works.” God’s grace and mercy are particularly exhibited in His delay and withholding of judgment. That God does not immediately judge man is an evidence of His grace. The reason is to enable man to come to repentance (Rom. 2:4).
God has provided spiritual provisions for all mankind. First Timothy 4:10 refers to Christ as “the Savior of all men, especially of believers.” This verse does not teach universalism, but it indicates spiritual provision has been made for everyone. If Christ is God then His death had infinite value in which He is potentially the Savior of all men and actually the Savior of those who believe. God’s common grace extends to all men inasmuch as that provision has been made for everyone through the death of Christ.
(2) Restraining of sin. God’s restraint of sin is an extension of common grace, and it functions through at least four channels. Through Direct Actions: Although Laban had cheated Jacob considerably, God restrained the deceit of Laban (Gen. 31:7). When Satan challenged God concerning Job’s loyalty, God put a limitation on what Satan could do to Job (Job 1:12; 2:6). Through the Holy Spirit: In Genesis 6:3 God said, “My Spirit shall not strive with man forever.” This text infers that the Holy Spirit does contend with and restrain man’s sinful behavior. Through the prophets: The ministry of the prophets was to call the people back to obedience and adherence of the Mosaic law. In that ministry the prophets served as a restraint on sin (cf. Isa. 1:16–20). Through human government: In Romans 13:1–4 Paul establishes that governments are ordained by God (v. 1), and they are established as a restraint to evil.
In this present age there is a restraining force against evil mentioned in 2 Thessalonians 2:6–7. In this case the restraining force is withholding the manifestation of “the lawless one.” When the Restrainer is removed, then the lawless one will be revealed. It is significant that the phrase, “what restrains” (neuter gender) in v. 6 shifts to the masculine gender, “he who now restrains” in v. 7. Moreover, the Restrainer must be strong enough to hold back the forces of Satan, leaving the suggestion that the Restrainer is the Holy Spirit.24
(3) Convicting of sin. In the accompanying diagram, the work of convicting has a narrower focus than the material provisions of common grace. It is still classified as a narrower aspect of common grace because it is not effective in everyone who encounters it.25 The convicting work of the Holy Spirit is set forth in John 16:8–11. He “will convict the world concerning sin, and righteousness, and judgment” (v.8). The word convict (Gk. elegchein) is a legal term that means “to cross-examine for the purpose of convincing or refuting an opponent (the word being specially used of legal proceedings).”26
It involves the conceptions of authoritative examination, of unquestionable proof, of decisive judgment, of punitive power. Whatever the final issue may be, he who “convicts” another places the truth of the case in dispute in a clear light before him, so that it must be seen and acknowledged as truth. He who then rejects the conclusion which this exposition involves, rejects it with his eyes open and at his peril. Truth seen as truth carries with it condemnation to all who refuse to welcome it.27
This convicting work of the Holy Spirit is threefold. It concerns sin (16:9) in the refusal of people to believe in Christ (John 16:9). The sin is specifically the unbelief of the people in spite of Christ’s revelation concerning Himself through His words and works. It concerns righteousness in the conviction of the world whereby Christ is vindicated through His death, resurrection, and ascension (John 16:10). The fact that Christ arose and ascended to the Father demonstrated that He was indeed the Righteous One. It concerns judgment in the conviction of the world because Satan was judged at the cross (John 16:11). Satan rules by means of sin and death, yet Christ triumphed over both and defeated Satan. If the ruler has been judged then his followers will be judged also. The Holy Spirit will convict the world of these truths.
Necessity of common grace. It is preliminary to efficacious grace. Before a person can be saved there must be a witness from God; that witness comes first through a knowledge of God. God reveals Himself to people through the avenue of common grace. When people participate in the material blessings of God (Matt. 5:45) it ought to make them reflect on the goodness of God. Additionally, God has revealed something of Himself in nature: His “eternal power and divine nature” are clearly seen by all (Rom. 1:20). All people have an awareness of their accountability to a righteous God, all the while having been participants of His blessings toward them. With that awareness in mankind, the Holy Spirit convicts persons of the righteousness of Jesus Christ who offers the solution to mankind’s dilemma (John 16:8–11). A person cannot receive the efficacious grace of God for salvation without having received and recognized the work of God in common grace. Common grace thus is preparatory for efficacious grace; it brings man to a realization of his sin and of the righteousness of Jesus Christ. Enns, P. P. (1989). The Moody handbook of theology (pp. 332–335). Moody Press.
EFFICACIOUS GRACE
Definition of efficacious grace. Efficacious grace is narrower in scope than common grace and as the name indicates, it is efficacious, that is effective, in those to whom it is given. All who are the recipients of efficacious grace respond to it and become believers. Efficacious grace is also called special grace in contrast to common grace.
A concise definition of efficacious grace is “the work of the Holy Spirit which effectively moves men to believe in Jesus Christ as Saviour.”28 A further definition is that “Special grace is irresistible.… by changing the heart it makes man perfectly willing to accept Jesus Christ unto salvation and to yield obedience to the will of God.”29 An important emphasis in this definition is that efficacious grace renders the person willing to believe in Jesus Christ; in other words, the individual willingly believes. He does not come against his will. Walvoord’s definition has a similar emphasis: “[efficacious grace is] the instantaneous work of God empowering the human will and inclining the human heart to faith in Christ.”30 Efficacious grace is based on the “called” passages of Scripture (cf. Rom. 1:1, 6–7; 8:28; 1 Cor. 1:1–2, 24, 26; Eph. 1:18; 4:1, 4; 2 Tim. 1:9). This calling denotes the effective invitation of God whereby He woos the person through the power of the Holy Spirit and renders the individual willing to respond to the gospel. Enns, P. P. (1989). The Moody handbook of theology (p. 335). Moody Press.
“Be strong in the grace that is in Christ Jesus.” I love this—“be strong in grace.” My friend, if you think that you can grit your teeth and go out and live the Christian life on your own, you’re in for a great disappointment. If you feel that you can follow a few little rules or some clever gimmicks to make you a mature Christian, then you have fallen into a subtle trap of legalism. Paul gives no rules, and the Word of God has no rules to tell the child of God how to live the Christian life. We are saved by grace, and now we are to live by the grace of God and be strong in that grace. McGee, J. V. (1991). Thru the Bible commentary: The Epistles (1 and 2 Timothy/Titus/Philemon) (electronic ed., Vol. 50, p. 102). Thomas Nelson.
Let me give you an example from my boyhood. My dad traveled a great deal in his work, and he always put down a few rules for me to follow while he was away. Some of them I obeyed. I had to cut the wood, and I didn’t mind that. One time we had a place with a lot of trees on it, and I really enjoyed the exercise of cutting the trees into firewood. But my father had some other rules that I frankly didn’t go for. I hate to admit this, but one of those rules was that I should attend Sunday school. The interesting thing is that he never went himself, but he always made me go. Anyway, when he was away from home, I didn’t go. One time I was fishing, and he came home suddenly and found me. I had just pulled out a fish, turned around, and there stood my dad. He said, “Son, are you having any luck?” Well, my luck ran out right at that moment! I appealed to him and admitted that I had done wrong, and by grace he was good to me. He said, “I brought home a sack of candy for you and your sister to divide. I wasn’t going to let you have it, but I think I will now.” I really took advantage of his good nature and the fact that I was his son.
My father died when I was fourteen, but now I have a heavenly Father, and I sure do appeal to His grace. When things go wrong down here, I go to Him and appeal to Him. When I fail, I don’t run from Him like I used to. I have found that when I am away from Him, the whipping He gives me hurts lots worse. I don’t want to get out at the end of that switch where it really stings. I come in close to Him, and the closer I am the less it hurts. I am a son of my heavenly Father. What a marvelous figure of speech!
When I hear Christians say, “I don’t do this, and I don’t do that, and I am following a set of rules,” I immediately recognize that they know very little about the grace of God. They are trying to live the Christian life in their own strength. Paul says, “Be strong in the grace that is in Christ Jesus. McGee, J. V. (1991). Thru the Bible commentary: The Epistles (1 and 2 Timothy/Titus/Philemon) (electronic ed., Vol. 50, pp. 102–103). Thomas Nelson.
3. The Source to be strong -
3. The Source to be strong -
1 You therefore, my son, be strong in the grace that is in Christ Jesus.
“in” - (en) - preposition -preposition of Agency -
The Lexham Syntactic Greek New Testament Glossary preposition of agency
preposition of agency: Use of a preposition to express the agent by which a verbal action is effected.
The word Jesus is used “31” times, and the word Christ is used “32” just in the pastorals. (that is 1 and 2 timothy, and Titus)
“CHRIST”
Noun: Χριστός (Christos), GK 5986 (S 5547), 529×. Christos means “Messiah, anointed one, Christ.” Its root is the verb chriō, which in Greek meant “to smear, rub, spread.” In the LXX, because of the connection with “rubbing or smearing oil,” the term was associated with “one who had been anointed, or set apart, for a special task.” In the Hebrew Bible, the “anointed ones” were the king and the high priest, occasionally a prophet (all three offices are associated with Jesus; cf. Jn 6:14; Heb 9:11; Rev 19:16). In later Jewish writings in Greek, Christos came to mean “the Messiah.” Thus, it came into extensive usage as the NT designation for Jesus. The transliterated word Messias occurs 2× in the NT, translated in each case as Christos (Jn 1:41; 4:25). Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 109). Zondervan.
By the first century, Jews for the most part expected the Messiah to be like David, who would triumph in the last days by defeating and expelling the occupying Roman army. Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 109). Zondervan.
NT preaching, especially among Jews, focuses on presenting Jesus as the Christos: “Philip went down … and proclaimed the Christ there” (Acts 8:5). When Paul preached, he first demonstrated from the OT what sort of Christos was to be expected, and then came with his clincher: “This Jesus I am proclaiming to you is the Christ” (17:2–3). Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 109). Zondervan.
Paul’s writings are saturated with the term Christos as a name (Rom 5:6; 1 Cor. 1:6, 13, 17; Eph 2:5; Phil 1:15; 2 Thess. 3:5; 1 Tim. 5:11). Paul writes Galatians because false teachers known as the Judaizers are threatening to pervert “the gospel of Christ” (Gal 1:7). Paul’s favorite phrase to describe the Christian’s new relationship to the Lord is “in Christ” (2 Cor. 5:17; Eph 1:3–14; Phil 3:8–9). Other NT authors also use Christos as a name (Heb 3:14; 9:28; 1 Pet. 4:13; 2 Jn. 9; Rev 20:4). The final book in the NT is known as the “Revelation of Jesus Christ.” See NIDNTT-A, 610–12. Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 109). Zondervan.
Matthew uses Christos with the definite article to demonstrate that Jesus is the expected, “end-time,” messianic figure (Mt 2:4).
“JESUS” -
Noun: Ἰησοῦς (Iēsous), GK 2652 (S 2424), 917×. The name Iēsous is the Greek translation of the Hebrew name “Joshua.” Two OT figures named Joshua provide intriguing foreshadowings of Jesus Christ. First is Moses’ godly successor, who led Israel through the Jordan River and into the promised land of Canaan (see the relationship between these two in Heb 4:6–11). Second is the high priest at the time of Israel’s return from exile: Zech 3:8 states that this Joshua (or “Jesus” in the Greek translation of the OT) is a symbol of the coming Messiah. Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 366). Zondervan.
The personal name given to Jesus is an especially appropriate one for the Messiah to bear since its Hebrew antecedent, Joshua, means “The LORD [Yahweh] is salvation.” Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 366). Zondervan.
There is power in the name of Jesus. When Peter and John stood before the authorities and were told to account for the healing of the crippled man, Peter said boldly, “Salvation [also healing] is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12). The writers of the book of Hebrew instructs us to fix our eyes on Jesus, “the apostle and high priest whom we confess” and “the author and perfecter of our faith” (Heb 3:1; 12:2). He is the mediator of the new covenant (12:24) Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 366). Zondervan.
SO WHAT?
What is your life grounded on?
The Call to be strong -
The Means to be strong -
The Source to be strong -
19 They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us.
3 As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?” 4 And Jesus answered and said to them, “See to it that no one misleads you. 5 “For many will come in My name, saying, ‘I am the Christ,’ and will mislead many. 6 “You will be hearing of wars and rumors of wars. See that you are not frightened, for those things must take place, but that is not yet the end. 7 “For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes. 8 “But all these things are merely the beginning of birth pangs. 9 “Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name. 10 “At that time many will fall away and will betray one another and hate one another. 11 “Many false prophets will arise and will mislead many. 12 “Because lawlessness is increased, most people’s love will grow cold. 13 “But the one who endures to the end, he will be saved. 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.