This week I have been reading 1 and 2 Timothy and Titus.
When I first read these letters when I was in college I was a young man and read them as if they were from Paul to me. Now as I read I see them from the perspective of an older pastor who has been around for a while and wonder what I might add to the advise for younger pastors I minister with today.
The issues of the 1st century and the 21st century may be a bit different but there are still many similarities. There seems to be a bit more organization and structure to the emerging church. This translation uses some non-church terms like supervisor instead of bishop and servant instead of deacon. The letters seem to describe the qualities that these individuals should posess rather than job descriptions of how they were to function. And there are general descriptions for all of the church on how to behave as the church. They should act as a family, caring for one another. Specifically a concern for caring is addressed to widows. Those to be cared for by the church are the older widows as the younger ones are to be cared for by the immediate family or encouraged to remarry.
At the Bible study on Wed. night some were surprised to read that Paul advised Timothy to drink wine (1 Tim 5:23)
Beyond that there were several quotable quotes about:
1 Tim 1:15 Christ came to save sinners
1 Tim 4:4 all God's stuff is good
1 Tim 4:12 being young is okay
1 Tim 6:7 you can't take it with you
1 Tim 6:10 root of all evil
2 Tim 1:7 not to be timid
2 Tim 3:16-17 scripture is inspired by God
2 Tim 4:7 Paul fought the good fight
Titus 1:15 everything being clean
Titus 3:10 conflict
As you read these verses or the entire letters what are they saying to you? If you were to pass this along to a younger pastor or church leader, what words of experience or wisdom might you add?
Next time we will look at the book of Hebrews.
Thursday, May 19, 2011
Monday, March 21, 2011
17. Mark 9-10
Chapter 9 begins with the story of Jesus being transformed (transfigured in other versions.) This telling of the story is very close to the version in the gospel of Matthew. An interesting difference is who gets top billing, in Matthew's gospel Moses is named before Elijah whereas here they are reversed in verse 4. In the healing story of the demon-possessed boy there are some memorable lines shared by Jesus and the boy's father in verses 23 and 24. We read Jesus say, "All things are possible for the one who has faith." At that the boy's father cried out, "I have faith; help my lack of faith."
In the little story in verses 38-41 the disciple John points out to Jesus that there was a man casting out demons in Jesus' name. Jesus affirms the man by saying, "Whoever isn't against us is for us." This affirms any in the middle are counted in the positive side of this equation. But this differs totally of the perspective in Matthew 12:30 where Jesus says, "Whoever isn't with me is against me." Which way do you believe it is? I lean towards the former.
In the little story in verses 38-41 the disciple John points out to Jesus that there was a man casting out demons in Jesus' name. Jesus affirms the man by saying, "Whoever isn't against us is for us." This affirms any in the middle are counted in the positive side of this equation. But this differs totally of the perspective in Matthew 12:30 where Jesus says, "Whoever isn't with me is against me." Which way do you believe it is? I lean towards the former.
16. Mark 7-8
In chapter 7 we read another telling of this story which we read in Matthew however here there is a lengthy explanation not in that gospel but here in parentheses in verses 2-4. This gospel is clearly written for people who do not know these Jewish ritual cleansing practices. Also Mark has another explanation in the end of verse 19 that is omitted in Matthew which states clearly for Mark's readers, "By saying this, Jesus declared that no food could contaminate a person in God's sight." This may be true in Mark's day as we will read of Peter's vision in the book of Acts, but if Jesus had said and practiced this then I expect that there would have been more controversy over it with the Pharisees and elders than there was over his and his disciples' Sabbath rules infractions.
The sub title for the section starting in verse 24 jumped out at me especially with all the controversies around immigrants in this country. And looking back at the title in Matthew's gospel it is different - Canaanite woman! The story is virtually the same. And the chapter ends with a longer version of the healing of the deaf man. Jesus quote and the charge to not tell anyone were omitted by Matthew.
Chapter 8 begins with the feeding of the 4000 similar to what we read in Matthew but it will not be in Luke or John. But all four gospels will tell about the Pharisees looking for some sign from Jesus. As with Matthew Mark ties the request for a sign with a warning about the yeast of the Pharisees which is mistaken by the disciples to refer to the fact they have no bread which leads Jesus to talk to them about the 2 feeding stories and something they were to have learned but still don't. Was it like a little yeast raising a loaf of bread a little fish and loaves can raise a feast? Or maybe it is a little faith can perform a miracle. Or what do you think?
Then starting in verse 22 is a healing story only found in Mark, why Matthew and Luke left it out is left to the imagination. It is one of my favorites because it shows a more hands on Jesus in a healing process that takes 2 doses rather than the all at once miraculous kind. Maybe that is why it is omitted it shows a slightly less than a perfect one touch Jesus.
In verse 27 we read of Jesus asking who people say he is which is similar in the other gospels, though after Peter's affirmation of his being the Christ there is no praise from Jesus about how Peter is the rock on which the church is built like we read in Matthew's rendition. Then here in chapters 8, 9 and 10 around verse 30 we will read of three predictions of Jesus' death and resurrection.
The sub title for the section starting in verse 24 jumped out at me especially with all the controversies around immigrants in this country. And looking back at the title in Matthew's gospel it is different - Canaanite woman! The story is virtually the same. And the chapter ends with a longer version of the healing of the deaf man. Jesus quote and the charge to not tell anyone were omitted by Matthew.
Chapter 8 begins with the feeding of the 4000 similar to what we read in Matthew but it will not be in Luke or John. But all four gospels will tell about the Pharisees looking for some sign from Jesus. As with Matthew Mark ties the request for a sign with a warning about the yeast of the Pharisees which is mistaken by the disciples to refer to the fact they have no bread which leads Jesus to talk to them about the 2 feeding stories and something they were to have learned but still don't. Was it like a little yeast raising a loaf of bread a little fish and loaves can raise a feast? Or maybe it is a little faith can perform a miracle. Or what do you think?
Then starting in verse 22 is a healing story only found in Mark, why Matthew and Luke left it out is left to the imagination. It is one of my favorites because it shows a more hands on Jesus in a healing process that takes 2 doses rather than the all at once miraculous kind. Maybe that is why it is omitted it shows a slightly less than a perfect one touch Jesus.
In verse 27 we read of Jesus asking who people say he is which is similar in the other gospels, though after Peter's affirmation of his being the Christ there is no praise from Jesus about how Peter is the rock on which the church is built like we read in Matthew's rendition. Then here in chapters 8, 9 and 10 around verse 30 we will read of three predictions of Jesus' death and resurrection.
15. Mark 5-6
Chapter 5 begins with the longer version of the healing of the demon possessed man (where we saw 2 men described in Matthew 8.) Mark shares more details about the man and ends the story with Jesus encouraging the man to go and share the good news of what the Lord has done for him. Mark seems to care about him and the people in the Decapolis - ten Gentile cities on the East side of the Sea of Galilee. Matthews focus on the Jewish Christians sees less importance in these details. Luke will capture more of this story and the next two, but his gospel is to a Gentile audience of one!
Two more healings finish this chapter with again the longest version here in Mark, with Matthew cutting the detail down to a minimum even eliminating the name of Jairus noted here as a ruler of the synagogue. A former pastor in one of my congregations years ago would sometimes quote a line only in Marks telling of the story of the woman who had been bleeding for twelve years. He would quote verse 26, "She had suffered a lot under the care of many doctors, and had spent everything she had without getting any better. In fact she got worse." As you can imagine, Luke the doctor did not copy this line into his gospel, nor did Matthew.
In the raising of Jairus' daughter we hear Jesus speaking in Aramaic and then having the words translated for the reader. It is thought that this gospel and all the others were originally written in Greek and so phrases quoted directly in Aramaic are thus all translated for the readers' benefit.
In chapter 6 there is more strong language as in verse 3 the people of his hometown of Nazareth were "repulsed" by him. Then in verse 6 Jesus is "appalled" by their disbelief! And I find verse 5 curious as often we say something and then backpedal a little. After all Mark probably had no eraser and once he writes that Jesus was unable to do any miracles there, then he remembered that he actually did heal a few sick people. Paul will later write some similar retractions.
Similar to Matthew here Jesus sends out the 12 disciples and we read the story of the death of John the Baptist. But then only Mark tells of the 12 returning and Jesus inviting them to come away from the crowds and rest for a while. This is followed by the telling of the feeding of the 5000 which is one of the few stories outside the holy week stories that appears in all four gospels. This is quite similar to what we read in Matthew though here Peter is not invited to step out in faith and try it too. Incidentally, Luke deletes this story from his gospel. And the ending here is odd, so I can see why Matthew changes it to affirm that the disciples came to believe in Jesus because of this miracle. Mark's gospel only points out that they were so baffled because they had not understood about the loaves (in the feeding story jut told.)
Two more healings finish this chapter with again the longest version here in Mark, with Matthew cutting the detail down to a minimum even eliminating the name of Jairus noted here as a ruler of the synagogue. A former pastor in one of my congregations years ago would sometimes quote a line only in Marks telling of the story of the woman who had been bleeding for twelve years. He would quote verse 26, "She had suffered a lot under the care of many doctors, and had spent everything she had without getting any better. In fact she got worse." As you can imagine, Luke the doctor did not copy this line into his gospel, nor did Matthew.
In the raising of Jairus' daughter we hear Jesus speaking in Aramaic and then having the words translated for the reader. It is thought that this gospel and all the others were originally written in Greek and so phrases quoted directly in Aramaic are thus all translated for the readers' benefit.
In chapter 6 there is more strong language as in verse 3 the people of his hometown of Nazareth were "repulsed" by him. Then in verse 6 Jesus is "appalled" by their disbelief! And I find verse 5 curious as often we say something and then backpedal a little. After all Mark probably had no eraser and once he writes that Jesus was unable to do any miracles there, then he remembered that he actually did heal a few sick people. Paul will later write some similar retractions.
Similar to Matthew here Jesus sends out the 12 disciples and we read the story of the death of John the Baptist. But then only Mark tells of the 12 returning and Jesus inviting them to come away from the crowds and rest for a while. This is followed by the telling of the feeding of the 5000 which is one of the few stories outside the holy week stories that appears in all four gospels. This is quite similar to what we read in Matthew though here Peter is not invited to step out in faith and try it too. Incidentally, Luke deletes this story from his gospel. And the ending here is odd, so I can see why Matthew changes it to affirm that the disciples came to believe in Jesus because of this miracle. Mark's gospel only points out that they were so baffled because they had not understood about the loaves (in the feeding story jut told.)
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