Advice for Young People from the Life of Timothy

“Let no one despise your youth …” (1 Tim. 4:12a, NKJV). Have you ever heard this passage cited in a Bible class or devotional lesson directed to teenagers? I’m pretty sure that when these words were first directed to Timothy, he was well beyond his teenage years. In fact, he is first introduced in the chronological record of scripture about 15 years earlier as a disciple in Lystra, which was a few years after Paul and Barnabas had left behind a group of newly converted disciples in Lystra that probably included young Timothy and his mother (Acts 14:20; 16:1). 

Don’t avoid life’s difficult paths

As the local church began in Lystra, the missionaries were persecuted and Paul was stoned, dragged out of the city, and left for dead (Acts 14:19). From the very beginning of Timothy’s Christian walk, he saw firsthand the maltreatment of those professing Christ in an anti-Christian world (note 2 Tim. 3:10-12). When Paul later returned to Lystra with Silas, Timothy had made such an impression on the local brethren and was so well spoken of that he was invited to join Paul and Silas’ mission team (Acts 16:1-3). Apparently Timothy was just as committed to the Lord as Paul was, and in spite of the dangers and challenges he inevitably faced, he accepted the invitation.

Like young Timothy, don’t avoid opportunities just because they’re hard. Rarely does anything worthwhile come easily, so we shouldn’t always be looking for the easy way. Let’s be ready and eager to choose life’s difficult paths, especially when the Lord’s will is first in the decisions we make.

Don’t make excuses or give up easily

Timothy worked as a missionary apprentice in the Roman provinces of Macedonia and Achaia until Paul had enough confidence in him to start sending him out on his own (1 Thess. 3:1-2; 1 Cor. 4:17; 16:10; Phil. 2:19). This does not mean, however, Timothy was without personal challenges and impediments that had to be confronted and overcome. It seems that Timothy, because of his comparative youth and timid spirit, was subject to disregard (1 Cor. 16:10-11; 1 Tim. 4:12; 2 Tim. 1:7-8). Yet in the biblical record we never find Timothy making excuses and avoiding opportunities to serve the Lord. No matter what difficulties he faced, he did not give up. 

Life is never easy for anyone, especially for those of us trying to please and serve the Lord (Acts 14:22; 2 Tim. 3:10-12). Like Timothy, we should take the word “quit” out of our vocabulary, capitalize on our strengths, and never use our perceived weaknesses as excuses.

Strive for maturity in the faith

Later in life the aged apostle, while affectionately regarding Timothy as a “child” [Greek téknon] (1 Tim. 1:2, 18), refers to him, near the end of the same letter, as “man of God” (6:11). Despite Timothy’s age and personality quirks, he was competent and mature enough to be left in the city of Ephesus to confront false teachers and help get the church on the right spiritual path (1:2-3).

May we, like Timothy, prove ourselves in the Lord’s service by consistently stepping out in faith, confronting our fears and shortcomings, and doing what we have been commissioned to do. Let us strive for maturity in the faith as faithful men and women of God.

Conclusion

When Timothy obeyed the gospel at a fairly early age, he lived his life in such a way that is worthy of emulation. Let us learn from Timothy to not avoid life’s difficult paths, or make excuses and easily give up, striving for maturity in the faith. “Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity” (1 Tim. 4:12).

--Kevin L. Moore

 

*Presented to the high school graduates of the Estes church of Christ, 14 May 2021.

 

Related Posts: Timothy (Part 1), Comparing Timothy & Titus

 

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Missionary Support: A Biblical Mandate (Part 2)

The Biblical Basis for Missionary Support

     Under the old covenant system of Judaism, the tribe of Levi was the only Israelite tribe not to receive a land inheritance. This enabled them to invest the bulk of their time and energies in spiritual service to God and to God’s people (Josh. 13:7–19:48). The tithing system was designed so they would be supported in their work by the rest of the Israelites (Num. 18:20-32; Neh. 10:30-39).¹ Although Jesus was neither a priest nor a Levite (Heb. 7:13-14), he and his disciples were supported in their ministry (Luke 8:3). As he sent out his missionary recruits, he affirmed, “the laborer is worthy of his wages” (Luke 10:7b; cf. Matt. 10:10b).

     This divine principle continued in the Christian system, as seen in the ministry and teachings of the apostle Paul. As noted in Part 1, Paul received wages from multiple congregations who supported him in his missionary endeavors (2 Cor. 11:7-9; Phil. 2:25-30; 4:10-20). He taught that ministers of the gospel have the God-given right to be financially supported in their work (1 Cor. 9:4-14). He further affirmed that teachers of the word should be supported by those who are taught (Gal. 6:6), and those who labor in teaching God’s word are worthy of their pay (1 Tim. 5:17-18). See also Rom. 12:4-8; 15:24; 1 Tim. 6:17-19.

Responsibilities of Churches

     The only missionary-sending agency in the New Testament is the local church (Acts 11:22; 13:1-3; 15:40). Congregational responsibilities include the following:

·      Choose well-qualified personnel (1 Cor. 16:3-4; 2 Cor. 8:18-22; cf. Acts 6:3-7; 16:1-3; 1 Tim. 3:1-13).

·      Send out workers (Acts 11:22; 13:1-4; 14:26; 15:40; 1 Cor. 16:6; 3 John 5-8).

·      Ensure workers and their families are adequately supported (Phil. 4:14-19; 1 Cor. 9:3-14; cf. 1 Tim. 5:8).

·      Pray for the missionaries and their work (Acts 13:3; Rom. 15:30; 1 Thess. 5:25; 2 Thess. 3:1).

·      Provide emotional support (Acts 28:15; Rom. 1:10-12; 15:32; Heb. 3:13).

·      Evaluate the work of the missionaries (Acts 14:27; 15:4; 21:19; 1 Thess. 5:21).

·      Withhold support from unworthy persons (Rom. 16:17; 2 John 10-11).

Responsibilities of Missionaries

     While local congregations must be faithful in fulfilling divine expectations, individual missionaries also have responsibilities.

·      Take initiative (Acts 8:4-5; 11:19-21; 15:36, 39-41; 18:21; 1 Cor. 16:15-17; 2 Cor. 8:16-17).

·      Be open to the direction of mature Christians (Acts 11:25-26; 13:1; 19:22; 1 Thess. 3:2).

·      Be willing to actively seek support from congregations (Rom. 15:24; 1 Cor. 16:6; 2 Cor. 1:15-16). 

·      Be willing to accept support when offered (Acts 24:23; Phil. 4:15-18; 2 Cor. 11:8-9).

·      When necessary, be willing to be self-supporting (Acts 18:3; 20:34-35; 1 Thess. 2:9).

·      Be conscientious about the use of time and funds (cf. 2 Cor. 8:20-21; Eph. 5:15-16; 1 Thess. 2:8-10).

·      Be answerable to brethren and report to them about the work (Acts 14:27; 15:4; 21:19).

Church cooperation in doing the Lord’s work

     There are at least three areas of the Lord’s work where autonomous churches in the New Testament cooperated in collaborative efforts. First, cooperation in benevolence (Acts 11:27-30; Rom. 15:26; 1 Cor. 16:1-4; 2 Cor. 8:1–9:15). Second, cooperation in evangelism (2 Cor. 11:8-9; Phil. 4:15-16; Rom. 15:24).² Third, cooperation in edification (Acts 11:20-26; 14:21-22 [cf. 13:1-3]; 15:22-31, 36, 40; Col. 4:16).

There are numerous examples in the New Testament of sending congregations:

·      The Jerusalem church sent Peter and John to Samaria (Acts 8:14).

·      The Jerusalem church sent Barnabas to Antioch (Acts 11:22).

·      The Antioch church sent Barnabas and Saul to Judea (Acts 11:30).

·      The Antioch church sent Barnabas and Saul to Cyprus and Southern Galatia (Acts 13:1-4; 14:26).

·      The Antioch church sent Paul and Barnabas to Jerusalem (Acts 15:2-3).

·      The Jerusalem church sent Judas Barsabas and Silas to Antioch (Acts 15:25-33).

·      The Antioch church sent Paul and Silas to the Mediterranean world (Acts 15:40).

·      The Philippi church sent Epaphroditus to Rome (Phil. 2:25-30; 4:18).

·      The Roman Christians were encouraged to send missionaries (Rom. 10:14-15; cf. 15:24).

·      The Corinth church was encouraged to send Paul (1 Cor. 16:6).

There are numerous examples in the New Testament of contributing congregations: 

·      The Macedonian churches (consisting of at least the brethren in Philippi, Thessalonica, and Berea) supported Paul and his work in Corinth (2 Cor. 11:7-9).

·      The Philippi church supported Paul and his work in Thessalonica and Rome (Phil. 2:25-30; 4:14-19).

·      The Corinth congregation was to assist Paul on his way to Judea (1 Cor. 16:3-6; 2 Cor. 1:16).

·      The saints at Rome were to assist Paul on his way to Spain (Rom. 15:24; cf. 10:12-15).

Conclusion

     Adequately supporting missionaries and their families is not optional for churches committed to faithfully heeding the divine call to make disciples of all nations until the end of the age (Matt. 28:18-20). Professing Christians are either zealous goers, zealous senders, or disobedient.³

--Kevin L. Moore

Endnotes:

     ¹ See also Ex. 1:1-6; Lev. 27:30-34; Num. 1:47-53; 26:62; Deut. 10:9; 14:22-29; 18:1-8; 26:12; 2 Chron. 31:5-6; Neh. 13:5; Malachi 1:1; 3:10.

     ² Paul’s letter to the Romans is addressed to all the “saints” (hagioi) in Rome rather than the “church” (ekklēsia) collectively (1:7), and since greetings are sent to what appears to be multiple house churches (16:5, 14, 15), his request to be assisted in his missionary work by “you” (plural) is directed to all these congregations (15:24).

     ³ John Piper and Tom Steller, “Driving Convictions Behind Foreign Missions,” desiringGod (1 Jan. 1996), <Link>.

Related Posts: Missionary Support: a Biblical Mandate (Part 1), Institutions & Cooperation

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Missionary Support: A Biblical Mandate (Part 1)

     To reiterate John Piper’s observation, there are only three kinds of responders to the Great Commission: zealous goers, zealous senders, and disobedient.¹ Unless one is willing to personally take the gospel beyond his or her immediate environs, the only way to be faithful to the Lord’s mandate is to effectively engage in sending others. 

Sending Missionaries

     Before appealing to the brethren in Rome to assist him on his mission to Spain (Rom. 15:24), Paul writes: “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? …” (Rom. 10:14-15a NKJV). Sending missionaries involves more than just pushing them out the door and waving goodbye. Militaries do not send troops into battle without adequate equipment and support. Those fighting the good fight of faith on the front lines of the spiritual warfare are no less deserving. “Who ever goes to war at his own expense?” (1 Cor. 9:7a).

     The English word “missionary” is based on the Latin term mittere, meaning “to send.” A missionary is basically “one who is sent” (with a specific mission to fulfill). The nearest counterpart in the Greek New Testament is the noun apóstolos, often transliterated “apostle.” The verb apostéllō means to “send” (Acts 8:14; 15:27, 33; 26:17), while the noun form apóstolos generically refers to “one who is sent” (Acts 14:4, 14; 2 Cor. 8:23; Phil. 2:25; 1 Thess. 2:6).²

Supporting Missionaries

     In 1 Corinthians chapter 4 Paul contrasts the comparative ease of the Corinthians with the plight of those described as apóstoloi (vv. 8-12). While rendered “apostles” in most English translations, the expression essentially refers to “sent ones,” contextually inclusive of Apollos (3:4–4:6) and thus in a broader sense applicable to “missionaries.” In v. 11 Paul writes, “To the present hour we both hunger and thirst, and we are poorly clothed, and beaten, and homeless.” As a prelude to what is to be discussed in chapter 9, this serves as a subtle indictment against the Corinth church and all other congregations at the time, considering their divinely-appointed responsibility of providing for the needs of the Lord’s servants.

     Chapter 9 of 1 Corinthians is about God-given “rights” (Greek exousía, cf. vv. 4, 5, 6, 12, 18).³  While emphasis is often placed on Paul’s refusal to elicit financial support from the Corinthian disciples (discussed below), the underlying principle is what God has set in place to ensure that full-time ministers of the gospel have their essential needs met. Paul and his fellow-missionaries have a right [exousía] to eat and drink, i.e., be supported in the Lord’s work (1 Cor. 9:4; cf. vv. 6-14; 4:11; Matt. 10:9-10; 2 Thess. 3:7-10). They also have a right [exousía] to “take along a believing wife” (1 Cor. 9:5). Apparently first-century missionaries did not abandon their spouses in their service to Christ (cf. 7:10-11). Financial support must therefore include sufficient resources to take care of one’s family (cf. 1 Tim. 5:8).⁴

     The real issue is the right [exousía] of Barnabas and Paul to refrain from [secular] work and be supported by the church (1 Cor. 9:6; cf. 4:12). These directives were written about five years after Paul and Barnabas had had their falling out over John Mark and gone their separate ways (Acts 15:36-41). Obviously the relationship was not permanently damaged and the Corinthians were aware of the partnership. Paul then launches into an extensive argument to establish an irrefutable case for supporting ministers of the gospel (1 Cor. 9:7-15).

     Remuneration for services rendered is a natural part of the secular world, including soldiers, farmers, and shepherds (1 Cor. 9:7). But this is not only a basic human concept; it is divinely enjoined, with scriptural confirmation (vv. 8-10; quote from Deut. 25:4). God is more concerned about people than he is about animals (cf. Matt. 6:26; Luke 12:7, 24), and this biblical principle legitimately applies to the expectation of workers to be compensated for their labors.

     The particular application here concerns the right of spiritual laborers (full-time ministers of the gospel) to be supported by those who benefit from their labors (1 Cor. 9:11-15; cf. Gal. 6:6). The Corinthians (as recipients) should feel obliged to participate in this divine system. Paul and his coworkers have just as much right [exousía] and more to expect financial support from the Corinthians, yet they have denied themselves this right lest the gospel of Christ be hindered (1 Cor. 9:12).⁵ Even Levitical priests are supported by the offerings of the people (1 Cor. 9:13; cf. Lev. 6:16, 26; 7:6, 31; 22:10; Num. 18:8-10). “Even so the Lord has commanded that those who preach the gospel should live [get their living] from the gospel” (1 Cor. 9:14).⁶

Paul’s Financial Support

     Paul did not exercise his right to be subsidized by the Corinthians while working in their midst, in order to avoid compromising his integrity in the gospel (1 Cor. 9:15).⁷ Nevertheless, he did accept and even solicit support from others in different circumstances (cf. 2 Cor. 11:7-9; Phil. 2:25-30; 4:10-20), even from the Corinthians (1 Cor. 16:6). In fact, Paul actually felt like he had wronged the brethren at Corinth by not getting them to financially participate in his evangelistic work like other congregations had done (2 Cor. 12:13; cf. 11:8). How, then, was his missionary work financed?

     At times Paul supported himself (Acts 18:3; 20:34; 1 Cor. 4:12; 1 Thess. 2:9). His customary practice was to refuse financial remuneration from the brethren with whom he labored in order to avoid burdening anyone (2 Cor. 11:9; 1 Thess. 2:9; 2 Thess. 3:8). This also averted potential misconceptions and problems (1 Cor. 9:12, 15, 18), afforded evangelistic opportunities (cf. Acts 17:17), provided for basic needs (Acts 20:34), perhaps supplemented outside support (Phil. 4:16), and most of all served as a good example to young converts (Acts 20:33-35; 1 Thess. 4:11-12; 2 Thess. 3:7-8).

     At other times Paul received outside assistance from churches (2 Cor. 11:8-9; Phil. 4:15-16). When he writes to the Corinthians, “I robbed other churches, taking wages [from them] to minister to you” (2 Cor. 11:8), the word suláō (to “rob” or “plunder”) refers to the right of seizing the goods of a merchant for payment (H. K. Moulton, Analytical Greek Lexicon Rev. 381). Presumably Paul first arrived in Corinth with depleted funds, compelling him to work (at least initially) as a tentmaker with Aquila and Priscilla for his livelihood (Acts 18:1-3). The arrival of Silas and Timothy was no doubt accompanied by the financial support from the Macedonian brethren (Acts 18:5).

     The apostle also relied heavily on the hospitality and provision of his fellow-Christians (Acts 9:19; 16:15, 34; 18:1-3; 20:11; 21:4, 7-10, 16-17; 28:13-14; 24:23; Rom. 15:24; 16:23; 1 Cor. 16:6; Gal. 1:18; Philem. 22). While financial assistance is necessary, there are many other ways missionaries can and should be supported.

--Kevin L. Moore

Endnotes:

     ¹ John Piper and Tom Steller, “Driving Convictions Behind Foreign Missions,” desiringGod (1 Jan. 1996), <Link>.

     ² Beyond its generic usage, the term apóstolos is also employed in the more limited sense of one specially chosen and appointed by the Lord as an authoritative representative (Matt. 10:2; Luke 6:13; 1 Cor. 12:28, 29; 2 Cor. 12:12; etc.).

     ³ Of the ten occurrences of exousía in 1 Corinthians, six are in chapter 9.

     ⁴ This included the rest of the apostles, the Lord’s brothers, and Cephas/Peter (1 Cor. 9:4-5). Peter was married (cf. Matt. 8:14; Mark 1:30; 1 Pet. 5:1), made evangelistic trips (Acts 9:32–11:2; cf. 1 Pet. 5:13), and apparently took his wife with him. This would also have been the case for the other apostles (cf. John 19:26-27; 2 John 1) and the Lord’s brothers (cf. Matt. 13:55), including James (1 Cor. 15:7; Gal. 1:19).

     ⁵ The “others” who “are partakers of this right [exousía] over you …” (1 Cor. 9:12a) may refer to the countless “instructors” (4:15), including Apollos (3:5-6), and/or the “false apostles” (cf. 2 Cor. 11:1-15) who apparently received support from these brethren.

     ⁶ This could refer to the Lord’s revelation through apostles and prophets (cf. 14:37) and may also be a reference to a well-known collection of “Jesus sayings” (cf. 7:10), later recorded by Luke (Luke 10:7) and then quoted by Paul and regarded as “scripture” (1 Tim. 5:18).

     ⁷ Paul was compelled to proclaim the gospel (1 Cor. 9:16-18), driven by an inner compulsion (cf. Acts 17:16; 18:5; 2 Cor. 5:14; also Jer. 4:19; 20:9). He was so convicted that it was like evangelizing involuntarily, like a slave entrusted with a stewardship (1 Cor. 9:17; cf. 3:5; 4:1-2). He was content to preach free of charge that he might not take advantage of his right/authority [exousía] in the gospel (1 Cor. 9:18).

Related Posts: Missionary Support: A Biblical Mandate (Part 2)

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