II Timothy 3:14-4:5 is an exhortation and final appeal to Timothy.
II Timothy 3:14-17 concludes a series of exhortations to Timothy that began in verse 10. The question of biblical authority and interpretation is at the heart of many debates in the church today, and people across the Christian spectrum read the Bible in different -- and often conflicting -- ways. For some conservative Christians, Scripture is inspired and inerrant. For progressives, it supplies symbols, stories and illustrations that express the deepest longings of the human heart. For others it is an "identity story," helping Christians to remember who they really are. It illustrates the character of the community to which they belong.[1] While in seminary, we discussed our theories about the Bible. We could differ in how we expressed our views. I have come to realize that the issue of the role of the Bible in our personal lives and in the life of the congregation is far more about spiritual formation and discipleship than it is anything else. Thus, I will grant that “conservatives” and “evangelicals” have high regard and respect for the teaching they find in Scripture, and for that reason, are quite hesitant to depart from it. Many of us have gotten away from the baggage that debates about the Bible tend to disclose. For this to happen, however, accepting the priority of the witness to the revelation of who God is and who we are to be as the people of God is significant. Recognizing this priority acknowledges that, as important as self-knowledge is, I can deceive myself into thinking certain beliefs and behaviors are consistent with that witness when they are nothing more than expressions of what I want or my desire to accommodate my culture. In any case, one might find it helpful to look upon the complete set of pastoral epistles as elaborating an “identity story.” If the church were to canonize what it thought were new communications from the Lord, it would become a different church from that of yesterday, for it did not have it and therefore did not know this new canon.[2]
II Timothy 3: 14-17 contain an exhortation to steadfastness. 14 But as for you, continue in what you have learned and firmly believed, knowing from whom you learned it. The implication of the aorist tense is that he learned it at a definite time. Timothy is to be satisfied with what he has received. The sacred writings are the foundation of the purity of faith. The author takes for granted the inspiration of the Old Testament. Further, knowing 15 how from childhood you have known the sacred writings (the Old Testament) that are able to instruct you for salvation through faith in Christ Jesus. The sacred writings will instruct you and make you wise. Scripture can make the simple person wise, a sentiment found in Psalm 19. The concept of wisdom contrasts pointedly with 3:9, 13, which testify to the mindlessness or folly of the false teachers. In the same way, ignoring and attacking Scripture can make the most intelligent person foolish. 16 All scripture is inspired by God, or in older but somehow more invigorating language — “God-breathed,” and is useful. Besides its divine pedigree, Scripture also serves a specific purpose. It is “useful” in quite particular ways, that is, the tasks of ministry that create the character of the Christian community. Scripture is useful for teaching, ˆthe positive function being the primary focus here. It is teaching Paul wishes Timothy to claim as his main responsibility. Scripture is useful for reproof, the negative function, a necessary task of teaching that suggests a more theological focus. Scripture us useful for correction, also a negative function of the task of teaching that suggests a more behavioral focus. Becoming familiar with Scripture can seem like a daunting task. Our experience and ideas are far more accessible to us than that of Scripture. Yet, whether we know it or not, we need the correction that Scripture provides to us. Scripture is useful for training in righteousness, the positive other side of “correcting.” By exhibiting proper attitudes and training others in right actions, an instructor cultivates “righteousness.” Giving priority to scripture will lead to a specific end: 17 so that everyone who belongs to God, the minister, may be proficient, in spiritual skills and scripturally, equipped for every good work. One like Timothy, who knew the truth about Scripture and its role as an agent of salvation (it points us to faith in Jesus Christ), was under an obligation to deny the wrong ideas being maliciously spread by the “impostors” and the “wicked.” You rebuke wrong theology; you “correct” sinful behavior.
It may seem antiquated today to view Scripture as the Word of God. Scripture has priority over all other writings and authorities. Scripture is the original and legitimate witness of divine revelation. Christian thinking and speaking can only circle around divine revelation. Our exposition is a matter of thinking and explaining this event. We have no right to think of the present as something we create and therefore control. Too many people have no patience to continue circling around that center. Too many do not want to stick to that faithful exposition and therefore that recollection and expectation which, in face of this present, is our place and portion, our task and our comfort. In this passage, the point is that the Scriptures have already played a definite and decisive role in the life of the reader. They have given proof of what they claim to be. They have the power of instruction in the faith. In all of this, Scripture is the object of recollection. Scripture also becomes the object of expectation. It becomes a task that the reader must take up and execute. The Scripture is the gift of the Spirit. The Spirit fills and rules Scripture. Due to this power of its truth, scripture can do what the passage says.[3]
It takes an act of humility and trust to become satisfied with what the church has received as its sacred writings. Its core teaching, called doctrine, we find summarized in the creeds of the church. These sacred writings offer reproof, rebuke, and correction to our beliefs and our way of life. These sacred writings train us to do the right thing. They teach us bear the fruit of good works in our lives. Such humility and trust on our part recognizes that God as breathed life into these writings. We need to become so familiar with the Bible that we recognize incorrect teaching and unchristian ways of life when they present themselves to us.
II Timothy 4:1-5 offers a final charge to Timothy. He has urged Timothy toward steadfastness — to continued loyalty to the biblical truths and traditions he knows so well. While all his appeals have been emphatic, this final note takes on a difference. The urgings of a teacher and friend transform into a solemn, sacred charge from a leader in the faith toward a brother in the ministry.
Note the liturgical feel to verses 1-2 that suggests a charge offered at ordination. The author is an aging warrior giving advice to a timid lieutenant. The solemn oath has four distinct parts. First, 1in the presence of God and, second, of Christ Jesus, the author almost asking for an oath from Timothy to do his duty. His responsibility is to God in Christ. The appeals to the living presence of “God” and “Christ Jesus” underscore the obligations of one who lives in the present reality of faith. He further identifies Christ, who third, is to judge the living and the dead. That uniquely Christian terminology was soon to become creedal within the church. It also appears in Ephesians 2:1; II Clement 1:1; Barnabas 7:2; Polycarp; and of course, finally in the Apostles’ Creed itself. By reminding Timothy here of the “judging” nature of Christ, the author puts some extra teeth into his charge to that young Christian. Jesus Christ is coming to judge all — both the “impostors” Timothy faces and Timothy himself. The unflinching stare of Christ sees us all. As The Message more colorfully expresses it, “God is looking over your shoulder.” Suddenly, it is not just what I might conceal in my pockets that should concern me but also the content of my heart and the labyrinth of my mind. Yes, the word of God is living, active, sharper than two-edged sword, piercing until it divides soul from spirit (Hebrews 4:12). Here is an inside view. God has no need to judge the book by the cover because God sees beyond any façade we might offer. He further identifies Christ, as fourth, in view of his future appearing and his future kingdom, I solemnly urge you. The author intends these future glories to inspire Timothy. By including references to the second coming and the eternal kingdom, Paul also highlights these obligations considering expected realities. The author intends that the eschatological inferences emphasized should register with Timothy.
The author will offer five exhortations essential to the minister. First, 2 proclaim the message (“the word” or “the gospel”). This time, the author refers only to the logos, the good news of the gospel, not the entire scriptural tradition. Second, be persistent (stand by it or keep at it) whether the time is favorable or unfavorable. The environment surrounding the word is important, but immaterial. One must present the message no matter what the circumstances. All three of the next exhortations involve the preacher in proclaiming specific behavioral standards for believers — by offering both positive and negative directives. Third, convince (discipline), fourth, rebuke (censure), and fifth, encourage, with the utmost patience in teaching. His point is that the present time is not favorable. The minister must not lose patience. The author knows keeping this charge will be no small task for Timothy. Human sinfulness will always tend to swerve out of the way of the truth of the Bible. It will take some courage and alertness, but God will honor the work of the teacher of the church who remains steadfast in carrying out the work of ministry. 3 For the time is coming when people will not put up with sound doctrine (διδασκαλίας), referring to the epitome of apostolic teaching,[4] but having itching ears. The itching ears are for new doctrines rather than what is sound. Paul diagnoses the cause of this contentiousness as “itching ears” — i.e., a kind of malignant, unsatisfied curiosity like that which killed the cat. Timothy will witness former faithful persons turn “itching ears” away from truth and toward the old “myths” or false teachings (see I Timothy 1:3-7). “Itching ears” suggests that rather than trusting Scripture, we will show how smart we are with other speculation. The author encourages us to be proficient in the knowledge of Scripture, so that we have minds and hearts that are capable of recognizing those teachings that sound vaguely Christian or spiritual, that titillate our imagination, but do not make us wise persons in the ways of God. They will accumulate for themselves teachers to suit their own desires, 4 and will turn away from listening to the truth and wander away to myths. The greatest difficulties will not come from “false teachers” who threaten the faith, Paul cautions, but from within the fold of the faithful. Instead of listening to “sound doctrine,” people will soon begin to concoct their own “doctrines,” ones that “suit their own desires.” Even at this early stage of the history of the church, the apostolic gospel functioned as a given norm in the process of developing the episcopal office. This norm gave validity to the office of bishop. The teaching office serves the Word of God. The apostolic gospel is the norm of present the clergy of the church. Holders of the office are responsible for passing on the legacy of apostolic teaching and must defend it against novel errors that are not by their nature not under obligation to any tradition. The validity of discharge of the office stands or falls with faithfulness to this commission.[5]
Note the liturgical feel in verse 5 that suggests a charge offered at ordination. 5 As for you, compare 3:10, 14 contrasting Timothy’s loyalty with those in verse 4, always be sober, endure suffering, do the work of an evangelist, preach the gospel rather than myth, carry out your ministry fully. The duty of Timothy is to be steady, avoiding speculation. It may mean suffering, but Timothy will be prepared. He is to do his proper work. This final directive covers not only all that the author has specifically dealt with in this letter, but anything else that one might see as a part of a vital ministry of shaping the identity of the church.
Typically, in sermons about the Bible itself, the preacher acknowledges that it is not light reading and that it takes some commitment and energy to stay with it. The Bible is not what one would expect a book of religious instruction should be. If we prepared a book to bless and guide the lives of people today, we would organize it differently. We would not include substantial portions of Numbers, Chronicles, or Ezekiel. The book has a style and purpose of its own. We confess that it has succeeded despite itself. It does not look like a bestseller. It is long. It has many dull and difficult portions. It has a plot, but one must pay attention to find it.[6] Of course, you will not be surprised if I suggest to the reader that the plot is worth discovering. Some people have suggested the Bible is the story of a love affair between God and humanity. I like that. Yet, I do not think that goes far enough. Without God revealing who God is in a specific time and place, we might have hints, clues, intuitions, and some logic to speculate about God. Yet, we would never know. Thus, in that regard, the poorly educated person who sounds out the words of the Bible to read it but tries to live by what it says is closer to the spirit that animates the Bible than the intellectual who reads it simply for its historical, theological, or philosophical value.
Yes, a spirit animates the Bible. Those who are longtime Bible readers have no doubt noticed that you can be reading along in a passage you have read many times before. Suddenly, something jumps out at you, some word of encouragement, hope, guidance, or conviction. You hear something you needed to hear at that juncture of your life. The Bible possesses that uncanny capacity. Author Elie Wiesel has suggested that like the paintings of the great masters, the Scriptures "soak up" something from the lives of all those readers who have interacted with them over the ages. For another image, think of how soft water is and how hard stone is. Yet, if you place a bottle of water above the stone, allowing the water to fall drop by drop, it wears away the stone. The Bible is soft while our hearts are hard. However, those who hear the word of God and open their hearts to it will find their hardness wearing down.[7]
If you get past the skepticism and suspicion many of us have of ancient texts, you might find a challenging Word from God. In fact, our modern skepticism and suspicion may well become blocks to truly hearing a challenging Word from God. Let us be honest about this. In some places, we understand the Bible all too well. Yet, we who read it are too often scheming fakers. We pretend to complain about the difficulty of understanding the Bible when, we know what it says very well, and know that if are to be Christians, we have an obligation to act accordingly.[8]
The culture in which we live, while honoring the Bible in all kinds of superficial ways — like swearing in presidents with their right hand resting on it — would rather have the Bible remain closed. A closed Bible has certain advantages. You can place your palm on a closed Bible and swear to tell the truth, the whole truth and nothing but the truth, so help you God. You can position a closed Bible in the center of the coffee table as a token of God’s presence in your life — and, as you dust around it, you can feel like you have something to believe in. A closed Bible will never challenge you, nor cause you to ask questions, nor make you think. It will confirm your prejudices. It will allow you to believe whatever you want to believe. A portion of Europe stretching from Germany through Scandinavia is the place where tourists flock in appreciation of its magnificent cathedrals, churches, and religious art. Locals also know it as the North German plain of irreligion, where the Bible attracts little serious attention in everyday life. We justly ponder whether the destiny of the Bible is that it becomes no more than a mildly interesting religious artifact, like the buildings and paintings of a long-gone age. [9]
The Bible is a library. Yes, we can go to a library and find the history section (Joshua, Judges, Samuel, Kings, Chronicles, and Acts). We can also go the poetry section (Psalms, Ecclesiastes). We can go to the literature section (Ruth, Jonah, Joseph in Genesis). You can find plays (Job). You will not find a section in the library for anything like the Book of Revelation, for the apocalyptic literature it represents is extinct. However, the modern fascination with “post-apocalyptic” movies and stories finds a counterpart in Revelation and the last part of Daniel.
Whenever we leave on a long journey, we want to take certain things with us. Before leaving on the trip, we must pack. We haul the suitcase down from the attic (or up from the basement), open it on the bed and ponder the age-old question: What to bring? How you answer that question has everything to do with what kind of trip you are going to have. Leave out something important, such as an umbrella or an extra sweater, and you will be miserable if the weather turns raw. Pack something unnecessary, such as a pair of snowshoes for a trip to Hawaii, and you will do nothing but complain about how heavy your bags are. Some items that go into the suitcase are necessary equipment. Others are merely baggage — dead weight that impedes progress.
When the author of II Timothy writes that the purpose of studying the Scriptures is that his readers may be “equipped for every good work,” he means something remarkably similar. The Bible is an eminently practical document. It is like a traveler’s guidebook for the strange land that is the human soul. It teaches us things about God and ourselves that we could never discover in any other way.[10]
Here are four metaphors that each suggests a way of viewing the Bible.[11]
First, the Bible is a finger pointing to God. Nothing that points to God is asking us to believe in it but in that to which it points. Being a Christian does not mean primarily believing in the finger but believing in the God to which the finger points. In a comparable way, as Mary Lathbury's well-known hymn, "Break Thou the Bread of Life," puts it, "Beyond the sacred page, I seek thee, Lord."
Second, the Bible is a lens through which we view God. For me as a follower of Jesus, what clarifies my vision is the Bible is the original witness to the revelation of God. This revelation occurred first to a family, then to a people, and eventually to a nation called Israel. I know this because God has offered a final and definitive revelation in Jesus. We see here the love and grace of God. We see here that we are sinners in need of that grace and clarifying vision. Granting the difficulty we have in reading the Bible, it remains the clearest view of God we have.
Third, the Bible is a sacrament or means of grace, something like communion, to enhance our experience of the presence of God. Communion does not ask us to believe in the bread and wine, but to let them act as a kind of go-between to deepen our experience of God. The Bible is a go-between in the same sense.
Fourth, the Bible is, as Peter dubbed it in one of his letters, "a lamp shining in a dark place" (II Peter 1:19). A lamp does not eliminate all darkness, but it enables us to find our way through it.
I offer you an invitation to spend more time with God’s Word and allow the power of God’s wisdom to seep into your thoughts and reflections. Several good study bibles are helpful. Several translations can help you hear the message. Reading the Bible with others in a group will be an effective way to check your reading against how others are reading it.
An ancient way of reading the Bible is that of “lectio divina,” or holy reading. We can trust that the power of the Holy Spirit can speak to us through God’s Word if we are willing to take the time to pause, ponder and consider what God is saying. Lectio divina encourages a thoughtful consideration of a passage. You will need a few moments of silence and meditation, which I imagine for families with children, would be a challenge. If a word or phrase “jumps out” at us, then we should stop and ask questions: What is it about those words that speak to me? How does that relate to my current life situation? Is this passage calling me to action, repentance, forgiveness? What does the passage tell me about God, humanity, and the relationship between them? Scripture has the power to see beyond the strong, capable image we like to portray to the world and instead can encourage us to receive God’s gentle (sometimes jarring) teachings.
Such attention to Scripture will help you see through the superficial nature of many new things in our culture. The anxieties of the culture do not have to become your anxiety. You can see through it all and rely upon the God to whom Scripture points. You may well start seeing your world differently. You might well start to see yourself differently in that world.
If we let it, the Bible will slowly (sometimes suddenly) alter the way we view our lives and our world, and therefore lead to a change in our lives.
I offer a prayer.
[1] (John P. Burgess, "Scripture as sacramental word," Interpretation, October 1998, 380-381).
[2] Barth, CD, IV.3.1, XVI [69] 133.
[3] (Barth 2004, 1932-67), I.2 [19] 504.
[4] (Pannenberg 1998, 1991), Volume I, 17.
[5] (Pannenberg 1998, 1991) Volume III, 381.
[6] Kalas, Ellsworth. "The universe a stage." Sermon preached at Church of the Saviour (United Methodist), Cleveland, Ohio, January 5, 1986.
[7] Benedicta Ward, trans., The Sayings of the Desert Fathers: The Alphabetical Collection, rev. ed., Cistercian Studies 59 (Cistercian, 1984), 192, Abba Poemen #183. The nature of water is soft, that of the stone is hard; but if a bottle is hung above the stone, allowing the water to fall drop by drop, it wears away the stone. So it is with the word of God; it is soft and our heart is hard, but [those who hear] the word of God often, [open their hearts] to the fear of God.
[8] The Bible is very easy to understand. But we Christians are a bunch of scheming swindlers. We pretend to be unable to understand it because we know very well that the minute we understand, we are obliged to act accordingly. --Søren Kierkegaard, Provocations: Spiritual Writings of Kierkegaard.
[9] “Cause and effect: An often-overlooked principal” The Good News, November-December 1998, Volume 3, Number 6, p.10. ©2003 United Church of God, an International Association. Visit the United Church of God on the Internet at ucg.org and gnmagazine.org.
[10] Robert Farrar Capon, The Romance of the Word (Eerdmans, 1996), 214-5.
[11] Borg, Marcus J. Reading the Bible Again for the First Time. HarperSanFrancisco, 2001, 34-35. The first three of the following points are from here.
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