Acts 10 :9-23 “Vegetarians, Pork-eaters and the Gospel“

Last time[1]  when  considering  Acts  10,  we saw that this chapter represented a  turning point in Luke’s narrative of the story of the early church. The whole story is repeated  in Acts 11, because Peter will go back to Jerusalem  to give an explanation of what has happened. We see here that the gospel is going beyond the boundaries  of Jerusalem and Judea  (i.e. the territory  of Judaism),  and beyond  the boundaries  of Samaria (the territory  of  half cast Jews),  to the ends of the earth, to the territories  of the gentiles. 

At that time I alluded to one of the  key issues addressed here,  but  did not take time to explain the transition  from  the Old Testament  food laws (cf. Leviticus 11 ;  Deuteronomy 14)[2] to the New Testament abolishment of these laws.

The key character in our story is Peter, to whom Jesus had given the keys of the kingdom (Acts 16:19). Peter is indeed the first apostle   to the gentiles. We have already seen that he had opened the kingdom to Jews on the day of Pentecost, and then to the Samaritans, and now to the  gentiles.  The transition happens here in this chapter.  Peter, who is at this time in Joppa (10:6) receives a vision from the Lord, whilst praying at the 6^th hour – 12 o’clock noon. In this vision he is called to eat all sorts of animals, which according to the law would have been forbidden. Hence his reply in  10:14 - “By no means  Lord… I have never eaten anything that is common  or unclean”. However, the LORD insists a second time, and note what He says to Peter,   “What God has made clean do not call common.“ [v.15]

So, at the first level of understanding, God is saying something to Peter about   changed rules of eating. He is saying 3 times [v.16]  i.e. insistently, “Peter,  don’t question me, eat!”    The question arises, is God going against His own Word in the OT?  Or is there something more that we need to understand?  In order to determine this, we first  need to look at some other passages in the Scriptures.

The clearest instruction on this matter comes from the mouth of our Lord Jesus in Mark 7:1- 23, where He is confronting the Pharisees on the subject of what is truly “unclean” and “clean”. The Pharisees were complaining that the disciples were eating with unwashed hands, another matter unthinkable for Jews – but clearly, this is not something that Jesus was too concerned about.  He is far more concerned  about  another matter. He shows them that the expression of  true faith is not primarily a matter of handwashing or not cooking a meal on the Sabbath,   or of  eating and drinking only specific  things. Jesus was more concerned about  the  matters  of the heart. By the heart the Bible means, the seat of our mind, will and emotions.  Then He makes this very important announcement in Mark  7:15,  “Nothing outside a man   can make him unclean  by going into him. Rather it is what comes out of a man, i.e. from the inside.  He explains in v.19 that this means. The heart, the inner disposition, the will  is  the source of that which makes  a person  unclean. Then to reinforce this again, Jesus says to His disciples, “Are you without understanding….so dull? Don’t you see that nothing that enters a man from the outside can make him unclean? For it doesn’t go into His heart but into his stomach, and then out of his body.” 

Now notice what else  is said  in v.19. Jesus declared all foods clean! That means that you can eat pork, crayfish, crocodile steaks and even broccoli and Brussel sprouts with thanksgiving. That means that you can go into a foreign culture, and eat Mopani worms and other foods such as Peter had to do when he went to these gentiles, and eat that which was set before him, with thanksgiving, and without asking many questions!

Does that mean that Jesus has set aside the dietary laws of the OT? Yes it does! In fact there are many things that God sets aside under the new covenant because they are not essential to the gospel. The main thing that He sets aside under the new covenant (and this was prophesied in the OT) is the way in which God’s people were redeemed and cleansed from their guilty consciences. In the OT He accepted the sacrifices of bulls and sheep as sacrifices for sin offerings. In the NT that is not valid. Only by looking to Jesus, the Lamb of God that takes away the sin of the world (John 1: 29) are we redeemed.

In the same way, He sets aside circumcision.  The symbol of belonging to the New Covenant   people is not circumcision, but baptism, by which Jesus means believers’ baptism i.e. the baptism of those that have themselves actively believed, and not infant baptism.

Furthermore, we do not observe Passover, nor any of the Jewish feasts, do we? What feasts then do we observe? Those that  have to do with the  person and work of the Lord Jesus Christ – the gospel of Christ. 

Here is a challenge : Is your Christmas , Easter , Ascension day , Pentecost  focus  gospel centred ? Otherwise you’re back to  the  way of the Pharisees  who  put more focus on outward displays than  the heart.

A word of clarification:  The emphasis of the O.T. is not, as some would believe, on outward ceremonies. The O.T. like the N.T.  primarily focuses on God-centered thinking and behaviour. The 10 commandments, the moral law of  God,   have  to do  with God-centered living.  However the sinfulness and deviousness of the human heart  turns everything into second hand religion, focussing on  religious observance rather than  on the heart of true  worship.     The default of the  sinful human heart is to divorce  worship from God , so that we worship created things rather than the Creator who is forever to be praised and blessed (Romans 1:25) .  The truth is that at the end of the law  is Jesus.

What does it mean   when Jesus  said, “I  have not come to abolish the law and the prophets … but to fulfil  them?”  Precisely this, that the law in itself was an incomplete (temporary)   revelation , until the Son of God appeared, making everything clear , including the matter  of eating and drinking.  The same principle  can be  determined from  1 Corinthians 8

The second level of understanding of this passage has to do with Peter’s mission to the gentiles.There is obviously a connection between the eating   of  ‘unclean food ‘ and  the  association between  Jews and ‘unclean gentiles‘. Remember, that Jews as a rule never ate with gentiles. Again, it must be stressed that this was not the OT teaching.  The OT affirms time and again that all nations were in God’s purpose. There was a place for non- Jews to be integrated into the faith of Israel, as proven by Jesus’ own genealogy (Rahab and Ruth –  the gentile  women of  Matt 1:5) . Rather, this had become an extra biblical habit among the Jews. It  had become  a form of apartheid or racism,… fallen- human-  being- thinking, if you like.  This  is a lesson  about racism. It's one thing to have nice little theories about the gospel and its relationship to Gentiles when you’re in Jerusalem. It is quite another thing to actually go to the house of a Gentile and eat his food. And that's what Peter is being asked to do, and that's why he's protesting so much.

The Gospel is for EVERYONE!  There is no longer Jew nor Gentile, slave nor free[3], because we are all one in Jesus Christ, and there is only one way of salvation: By grace alone,  through faith alone in Jesus Christ alone; and whoever that person is we're all one in Jesus Christ. That was a hard lesson for Peter  and many modern Christians. Peter, though he  had made some progress in  his thinking along the way as we have seen   was now instructed to break that habit by God’s command. And old habits die hard! Paul had to rebuke him later in Galatians  2:11ff, for going back on this command,  because he  acted  hypocritically.  

God, in Christ,  had demolished  the dividing wall of hostility between  Jew and Gentile.  Jesus has  declared racism over and done with. The gospel changes everything. You can read all about that in Ephesians  2:11-22. That too changed under  the New covenant. Under  the Old Covenant, Israel developed  as a separate nation, but under the New Covenant, which was  anticipated  by the  OT,  the church would be comprised  of every nation, tribe and tongue. Heaven will be the final reality, when all nations shall assemble before the throne to praise the Lord  ( Rev 7:9ff) . So then the  eating of “unclean food “ with “unclean people”  points us  to   new realities of the kingdom. That is precisely what Peter declares in  10:28 when he confessed  before Cornelius and the assembled  gentiles : “” You yourselves know how unlawful it is for a Jew to associate with or to visit anyone of another nation, but God  has shown me that I should not call any person common or unclean. THIS IS THE DEEP  TRUTH BEHIND THIS PASSAGE !   

At face value  it may be about food, and  by their abstinence from certain food Israel distinguished themselves  from the other  nations, but the distinction really  led to so  much more – namely  racial pride and  segregation. The whole thing had to be undone!  The Jews, of whom Peter was one, had made several wrong conclusions about the food laws. One conclusion that they had drawn was that because they didn't eat pork, they were better than other people. We meet vegetarians like that, too. They believe that simply refraining from eating certain things made them superior.

In our day there is a renewed emphasis by number of people who have declared themselves to be vegetarians,  and who think that by doing so they hold the  moral high ground.  Some maintain that the eating of meat is ethically wrong, because cruelty is done to animals. There are some Christians who suggest that the symptoms of the fall is man's domination over creation rather than his empathy with it. They  would point out that prior to the fall, nothing is said about  eating meat, and that man was created to be  vegetarian.  Be that as it may. We now live in a fallen world  where anyone of us scarcely know  what it means to eat in a balanced way, and we all die  because of this. But the supreme theological fact is not  that death is caused by incorrect eating or drinking . The wages of sin is death!

Isn’t it amazing how  food has become  such a dividing  wall in society?  Halaal, kosher, vegetarian, Banting  and  thousands of other  diets. People  become great evangelists and crusaders  for  food and drink! The statistics however remain  brutal. One out of one dies, diet or no diet!  All these emphases in their own right  and without gospel focus  are ultimately misplaced , for they do not focus on the gospel  which  truly gives life.  

So, we should have no arguments with people who are vegetarians, if that's the choice that they make. But the imposition of that on the conscience of others, we do have problems with, because it imposes something on the conscience of Jesus. Jesus ate the Passover lamb, and one of the last things recorded of Jesus is that He ate fish with the disciples on the edge of the Sea of Galilee, in His resurrection body!

The biggest point concerning  food  and  related  matters is this, and Paul  said it clearly : “The kingdom of God is not  matter of eating and drinking but of righteousness  and peace and joy  in the Holy Spirit.” (Rom 14:17). We should be passionate about that. Those are gospel matters, and the development of these in our lives are more important than food or drink.  Amen !

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[1] 12^th  February 2017 : Acts 10 :  “The  Gospel To the Ends of the Earth “

[2] Context : Moses giving instruction to the people of God on the plains of Moab, just before they cross over the River Jordan and into the promised land. It  had little to do with hygiene. It had  to do with separating Israel from the Canaanites. It was separating Israel from the surrounding nations.

[3] Gal  3:28

1 Timothy 6:11-21 “Persevere in Holiness to the end, with all you got!”

We  are now coming to the end of this first  letter to Timothy, and Paul ends  the letter with a personal note  to Timothy.   His  final word to Timothy  has to do mainly with  personal holiness or sanctification.   Believing as I always do, that God  speaks to us through His holy Word, I want to  apply  Paul’s exhortation concerning  the matter of personal holiness to  us as  followers of Christ  in the context of this church.   I have been asked to speak at a Reformed Family Conference in Durban in July on the subject, “Living holy lives in an unholy World”, and so the subject is much on my mind these days.

The Christian church of our age is not known for its great emphasis   on holy living, because any emphasis on holy living is often perceived to be legalistic. Furthermore, the doctrine of sanctification which is at the heart of holy living, has been presented in unbalanced ways in certain quarters of the Christian church for some time. For instance, some have taught that growth in holiness needed to be propelled by a crisis experience, or a second experience following one’s conversion - a so-called baptism in, with or by the Holy Spirit. The problem was that many sincere Christians never received such an experience, following   their genuine conversion to Christ. They were then told that they had no faith. They were told that they needed to let go and let God, and still nothing happened.  And they were in spiritual torment because of that.  They felt like second class Christians. This left many people spiritually confused.  Jim Packer, a great contemporary theologian was a product of this movement, until he, as he said, discovered the Puritan writings of the 17^th century concerning which he says that they had “a great deal more wisdom about personal holiness than the 19^th and 20^th holiness teachers”[1].  

The classical view on sanctification, i.e. the view that the church has held by and large over the centuries of her existence, and the view that the   Reformed tradition, which is 500 years old this year, has held, is that sanctification or growth in holiness is progressive and not led by an instant experience that would propel one to higher levels of Christian living.    They saw sanctification as  an ascending graph, with its inevitable  ups and downs, but the general trend is up, because the Holy Spirit is steadily  at work in the believer.  The general trend that we see revealed in the Bible  is that we keep on growing   as Christians, and as followers of Christ,   and that we mature in our faith as time goes by. 

Now before I take you to the text, let me offer some further perspective on the nature of sanctification. There are two aspects to the doctrine of sanctification.  The first is a passive aspect.   Here is what we mean. Since Christians are in union with Christ, they have been sanctified through that union. If you are in Christ, you are holy.  You are sanctified, and therefore the Bible calls Christian people ‘saints’ (lit. holy ones). The point is that Christians are holy because  Christ has  made them holy. Paul in writing to the Corinthians said: “… you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. “ Jesus has cleaned them. That is what we mean by the passive aspect of sanctification. In that sense we can add nothing to our holiness. Christ has done it all.  Christians are holy.  Period!

But, secondly, it is also true to say that   there is a sense in which we cannot simply be passive about that which Christ has done for us, and therefore we must also speak about the responsive aspect  of our sanctification.  Our conversion to Christ, if it is a true conversion,  must lead to an active commitment to holy living.  Not every convert to Christ grasps that, particularly if the church in which they find themselves does not actively encourage the process of spiritual growth and discipleship. If that is so, then growth in holiness may be retarded.

The circumstances surrounding the convert may also retard that process. Carl Hugo Hahn (1818-1895),a pioneer missionary in Namibia realised that the Herero converts at Otjimbingwe  easily compromised their commitment to holy living when they went back to their villages and to the  ways of their forefathers. This gave rise to the idea of the Missions -kolonie, whereby converts were encouraged to stay at the Mission station where they were discipled (catechised) in holy living, and where they were also taught various practical skills.

So, Paul strongly encourages   Timothy (using the imperative mood) to actively pursue holiness in terms of 5 verbs (words that denote action).   Take note that our quest for active holiness consists not only of things that we need to do, but also of the things that we need to avoid.

1.      Flee:  “Flee these things”. These “things” are mentioned in 6:4-5.  As Christian people we ought  not to be puffed up with conceit. We ought not to have an unhealthy craving for controversy and for quarrels about words which produce envy, dissension, slander, evil suspicions and constant friction. We need to flee from these things.  Those Christians who are rich need to flee from falling into the peculiar temptations associated with being rich (see vv. 9-10). This matter is so much on Paul’s heart, that he repeats it to Timothy, as he is about to close his epistle in vv. 17-19. Paul’s counsel to the rich in this present age are, both, by way of do’s and don’ts. He tells them not to be haughty; not to put their confidence in the uncertainty of riches, but positively, to trust God, who provides us with everything richly to enjoy and to be generous and ready to share, storing up for themselves as a good foundation for the future, so that they may  take hold of that which truly is   life.

2.       Pursue : Here follows a string  of  positive  (do!)  pursuits

(i)        Pursue righteousness:  “the state of heart and mind which is in harmony with God’s law“[2]

(ii)               Pursue godliness : the imitation of Christ who was in very nature God

(iii)             Pursue faith : here used in  the sense of active reliance on God  and His promises

(iv)             Pursue love  in the  spirit of  I Corinthians 13 :4-7

(v)          Pursue steadfastness (perseverance / steadfastness): bearing up under trials, no matter what the cost, knowing that future victory is sure. (Think of the  perseverance of Job)   

(vi)             Pursue  gentleness[3].   A meek disposition which was a mark of the life of Jesus.

All these graces are mark of holiness.

3.    Fight/ contest  (Gr. agōnizo) the good  fight of faith. [v.12a] The English word ‘agony’ comes from this term which was used in the   competition associated with the Greek athletic games. For Christians it means to live by our faith in God, and in that process to agonize against the temptations of our flesh, the world and the devil.   In this battle we are called to put on the whole armour of God. [Eph. 6:10-18].  Any Christian who does not see the need   of the daily fight for faith will be quickly overrun by sin and Satan. From  that perspective we need to learn that it does  take effort  to pursue holiness.

4.       Take hold (get a firm grip)  of  the eternal life to which you were called and about which you have made your good confession  in the presence of many witnesses  [v.12b]  Labour to get an understanding of the nature of your salvation.  Paul here makes reference to that confession which Timothy  made, when he publicly professed his faith in baptism before many witnesses. Frequently, in this Christian walk and in the fight to maintain a holy walk with God, we have to remind ourselves what we were saved from. As we do that, we can see the progress. May we all be able  to  say  with John Newton:  “I am not what I ought to be — ah, how imperfect and deficient! I am not what I wish to be — I abhor what is evil, and I would cleave to what is good! I am not what I hope to be — soon, soon shall I put off mortality, and with mortality all sin and imperfection. Yet, though I am not what I ought to be, nor what I wish to be, nor what I hope to be, I can truly say, I am not what I once was; a slave to sin and Satan; and I can heartily join with the apostle, and acknowledge, "By the grace of God I am what I am."  John Newton understood his justification from God and he understood the nature of his sanctification.

5.       Keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ” [v.14].The law of God, the commandment is summed up in the 10 commandments and it consists  basically of two applications: “Love God… love your neighbour.” This is the summary of our holiness code, and Paul says to Timothy, ”keep that commandment…until the coming of our Lord Jesus Christ. Keep it by imitating Jesus,  who kept the entire law  [v.13]. Ungodly rulers like Pontius  Pilate knew that He had a holy man before him.The point here is not that Paul  commands  Timothy  to be sinlessly  perfect like Jesus, but that he encourages him to look to Jesus,  who has kept the law for him, and who has already  made him positionally  perfect  and holy and  able to keep the commandment.

In verses 15-16  Paul invites Timothy to have a vision of the blessed , sovereign King of kings and Lord of lords who dwells in unapproachable light, whom no one has ever seen or can see…”  If you say this morning that  you simply cannot see how you can be  this sort of person, commanded in terms of these imperatives, then  look to Jesus  who invites you to look to Him and to draw strength from Him  and who can do through  you, exceedingly, abundantly above all that you  ever ask or think.

·         He will help you to flee from sin for He has overcome sin for us in His death on the cross.

·     He will help you in the pursuit of righteousness, godliness, faith, love, steadfastness and gentleness for these are the fruit of the Spirit, which    every true believer is empowered to exhibit.

·         He will help you to take hold of the eternal life, because, after all He Himself has called you to that eternal life.   

·         He will help you to fight the good fight of the faith. He has given you everything  from the armoury of God to withstand the evil day and the evil one  [Eph. 6:10-18]

·          He will help you to keep the  commandment, the law, the holiness code for He has commanded and empowered  you to keep  it.

Look to Him. In Christ God has given us  life - real life, and real ability to  be holy just as He is holy. When we shall come to the second letter of Timothy, we shall see that we do not lack a thing, and need to fear no thing, for God gave us not a spirit of fear, but of power and love and self -control…. You have been saved and called into a holy calling, not because of our works but because of his own purpose and grace, which He gave us in Christ Jesus before the ages began.” [ 2 Timothy1:7-9]

And so Paul ends the letter with these words:  “O Timothy, guard  the deposit (treasured possession) entrusted to you.”  Refrain from worldly talking, empty and speculative teaching.  Refrain from false knowledge. And finally, rely on God's grace.  “Grace be with you” (Plural). For the ongoing life of the believer, the grace of the Lord Jesus Christ is essential. There is nothing that we are able to do apart from the grace of God, and there is nothing that God cannot do through us by His own grace. We are always dependent upon the grace of God.   And you have been enabled TO BE holy because you ARE holy. Amen!

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[1] J.I. Packer on Personal Holiness   https://www.youtube.com/watch?v=EDnk-jSz7Z4

[2] W.Hendriksen :  1 &2 Thessalonians ; 1&2 Timothy & Titus , banner of Truth , p202

[3]Praupathia :  a meek disposition, meekness" (praus, "meek," pascho, "to suffer")

1 Timothy 6:2b-10 “False Teachers stir up Discontentment- The Sound Words of Jesus produce Godliness with Contentment! ”

Contentment! We find that word at the heart of our passage. Paul says in v.6, “Now there  is great gain in  godliness with contentment”. To the Philippians he writes,  “ ... I have learned in whatever situation I am  to be content.”  To be content means to be in a state of happiness or satisfaction. What  a satisfying  word   that is, and  yet, what an elusive word that is.  Can you say with Paul, “... I have learned in whatever situation I am  to be content”?  An answer to  this question would be multifaceted, as I  have realized when  in recent times I had made  a  study of   the subject of contentment. 

Here then  is a further contribution to  that investigation, and my  further  thought  on the matter,  as it arises from  our text, is this: False teachers or false teaching  are  a major source of    our discontentment, whereas the sound words  of our Lord Jesus Christ  are the true source of real contentment!  This text teaches me that  there are thoughts and ideas   promoted by false teaching  that lead to discontentment and there  are thoughts and ideas  promoted by the  sound words  of our Lord Jesus Christ that  lead to godliness  with  contentment. 

In our recent studies in Paul’s first letter to Timothy we have seen that Paul has stressed the importance of the maintenance of good relationships in the church.  He does this in a number of interesting ways. In Chapter 5 we have seen how he counsels Timothy, pastor at Ephesus, to deal well and wisely with older men and women, and also with younger men and women in the church.  In particular, he stresses the importance of looking after genuine widows in the church, whilst helping families also to take care of their   widows. He counsels younger widows to remarry and so to become settled, and not restless and problematic in the church. He also counsels that the fulltime elders of the church, those that labour in preaching and teaching, should be well looked after. Too many pastoral families have   had their relationships soured  because the church did not obey this basic  injunction which  underlies  the support of  those  who work  for the  church: Don’t muzzle the ox while it is treading out the grain.[1]    Furthermore, Paul teaches that good relationships between Christian slaves and their masters   (or between employees and employers) were needed to reflect the worthy name of God. 

Nothing adds more to our discontentment than unstable relationships fostered by unstable teaching or emphases. Paul teaches us that it is important to  promote  stable relationships in the church at many levels through wise, biblical counselling  that leads people to godliness with contentment.

And now Paul says: “Timothy, teach and urge these things”[6:2b]. These few things or  matters  that we have  considered in chapter 5 and into chapter 6 are of course  illustrative and not exhaustive, and it is in this context that  Paul  provides  further  counsel for maintaining  sound  and stable relationships.  

Stable relationships must be built on sound, balanced doctrine. Balance means that biblical truths are taught in context and that these truths are weighted appropriately. Terms such as ‘law’ and ‘grace’, for instance, must be understood against the entire emphases of the Bible. Wrong emphases here can easily lead to lead to legalism (Galatians) or antinomianism (Corinthians). Furthermore, sound doctrine must not only be believed. It must be practised. Otherwise it becomes hypocrisy. Paul has already reminded Timothy (and us) in 4:16 to “keep a close watch on yourself and on the teaching” (doctrine). It is not just doctrine (correct belief). It is also yourself, how you live out to that sound doctrine! There are people that are thoroughly orthodox in their beliefs, but they themselves live and behave in contradiction to the doctrine which they say they believe.  This contradiction always produces conflict in the church, in the home and at work.

I needed to remind you of this as we now come to the next statement: “If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness…”. 

Let us stop there for a moment!  Paul makes a contrast between different doctrine and the sound words of our Lord Jesus Christ.   What is the difference? The   outcome is different:

(i)                 The different doctrine (Gr. heterodidaskaleō), in Paul’s own words   leads to this:  “he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant frictions among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.” [6:4,5].

Three things are characteristic of false teachers: pride, ignorance, and preoccupation with obscure things. All you need to be a heretic is a little pride, and a little intelligence plus  the gift of speaking,  and you've got the perfect ingredient for heresy.  But there’s more to be considered. In vv.9-10 Paul adds this : “But  those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction, For the  love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.”  

The outcome of  ‘different doctrine’  is  that it produces an unhealthy desire for financial gain. The  false teacher  thinks of godliness in a very  different  way than Christ had intended. For them “godliness is  a  means of gain”. And so we find that prosperity  teachers  have a very different goal in mind  in their teaching.  They  redefine terms.  Godliness  to them means,  being healthy , happy and wealthy. Thus they are successful because they give people what their  depraved  hearts  want to hear  (6:5)   and  in the process  they  get very rich from their conferences and books they sell. A visit to the local bookshop confirms this. The religious section  carries  by far more books by false teachers.  The irony is that although these authors  outwardly promote  the pursuit of contentment, yet in very real terms they actually breed discontentment by replacing Christ  with  material emphases! If you were to turn on the television today or any day of the week, most of the so called Christian TV channels do exactly what Paul is speaking about here. They are turning Christianity into a means of gain.  And they teach that  that God wants you to be physically healthy and materially wealthy and that if you’re not, it's because you don't’ have enough faith or because  you haven't yet  bought the holy anointing oil or water, consecrated by the apostle  from them.  So, it was very common then, 2000 years ago. It is common now. . Paul  makes it clear that that is not what Christianity is about. The gospel in fact does bring great gain ,though not the kind false teachers are looking for.

(ii)               The  sound words of our Lord Jesus, by way of contrast, “accords with godliness”(v.3)   or “godliness with contentment”(v.6).  This is  the sound doctrine that Paul  and the other apostles taught. It is true apostolic teaching. It is  Jesus’ teaching . The apostles were literally  the messenger boys  (Gr. apostellō) of Jesus. They had nothing new or novel to say. They spoke  the balanced truth  and in  the tone that  Jesus taught them. This teaching leads  to godliness with true contentment, and it applies whether you are rich or poor, healthy or sick, happy or in emotional turmoil. The sound words of our Lord Jesus  transform your life so that the truth is lived out in godliness. It leads to  a life of true  holiness, in commitment to God in  Christ, by the power of the Holy Spirit. And it leads to contentment.

EXHORTATION

I remind you again that the  NT epistles constantly warn us to be on the  watch against false teachers – those who would rob us of  our true peace and contentment in the Lord Jesus.  Paul, in his three so-called “pastoral epistles” has a lot to say about false teachers and teaching[2] and the outcome of their teaching. And its’s all focused on  stuff that Jesus never focused on: “myths, endless genealogies which promote speculations… certain persons  … have wandered away into vain discussion, desiring to be teachers of the law without understanding either what they are saying, or the things  about which they make confident  assertions” [1 Tim 1:4-7]. They are led by  “deceitful spirits and teachings of demons…” [1 Tim 4:1]. They are focused on material gain [1 Tim 6:9,10,17]  and engage in irreverent babble and quarrel about words  in the name of wisdom  and godliness. They are fixated on controversial questions and disputes about words.  This was the problem of the Pharisees.  Jesus said that they would strain out a gnat and swallow a camel. They get fixated on some aspect of truth and make that secondary or tertiary aspect a major aspect of their teaching.  One man tells the story of  how  he was once introduced  to someone  in the congregation  and as he struck out his hand to greet him the man said, not   “Hi, Hello, I'm  Peter...”  but,  “What do you think about the little horn of Daniel?” There are people who  fail to  read the moment. They  have  an unhealthy interest in the obscure. But mostly, they oppose   true, sound doctrine [2 Tim 3:8]. Paul says: “They profess to know God, but  they deny him by their  works “ [ Tit. 1:16]

Sound doctrine is plain. Its results are plain. It leads to godliness with contentment.

False doctrine leads to personal ungodliness and discontentment at many levels: home, work and church. Please note that whereas sound doctrine is plain and straightforward in appearance, this different doctrine has many ugly tentacles and faces (see vv. 4,5)

Now, we are not suggesting that sound doctrine is easy to grasp. Many struggle with it, and we must struggle.  We are fallen beings. The gospel is contrary  to our sinful nature and therefore contrary to our natural thinking. Sin must be unlearned, and replaced with biblical gospel thinking. That takes time, and it takes repeated reminders  and sitting under  the teaching of the  sound gospel as long as we live. And how do we know that we have it?  When sound doctrine  leads to sound living.

Our fundamental concern must be that  the truth as it is in Jesus  should lead us  to transformed lives [see Romans  12:1,2] characterized by love for God,  and by loving service for  one another and  by loving service to a lost world. 

True godliness may be firm and bold, because it believes the truth as it is in Jesus,  but is not contentious for the sake of being contentious. It is not quarrelsome. It is kind and gracious and patient.    One way to guard against  sliding into  false doctrine  is to consistently  check  whether the truth  produces more Christ-likeness in us , leading us to more godliness and true contentedness. The gospel does bring great gain, but it's not the kind of gain that the false teachers are talking about.

May the Holy Spirit  be pleased to deeply embed the truth in our hearts , to make us  able to discern different doctrine   from  the sound words of our Lord Jesus. Amen !

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[1]  Deut. 25:4 ;  1 Tim. 5:18;  1 Cor. 9:9

[2] See 1 Tim 1:3-11 4:1-5; 6:3-10,20 ;  2 Tim 2:16-18,23 3:1-9,13; 4:3-4,15; Titus 1:10-16 ; 2:9-11

1 Timothy 6:1-2 : “Relationships between Employers and Employees”

A good relationship with God and people is  inherent  to the teaching of the Bible. It is  at the heart of the 10 commandments  and  it is reaffirmed by Jesus in Mark 12:30,31: “Love God … love your neighbour…”.  

In chapters 5:1-6:2   of   Paul’s letter to Timothy he  deals  with relationships  at  different levels. 

In  5:1-2  Paul  tells  Timothy how to relate, as a pastor  to older men, younger men , older women and younger women in the church.

In  5:3-16  Paul helps Timothy  in terms of relating  to widows and vulnerable people in the church.

In 5: 17-25  Paul  explains  how  we ought to relate to  the  elders of the church, particularly in the matter of the church’s material support of them, and  in the matter of  dealing with accusations  against  the elders. 

 In  6:1-2  Paul  deals with the matter of the relationship  of slaves  towards  their  masters. Further instructions on this matter are found in Ephesians  6:5-9 (Timothy’s congregation)  and Colossians  3:22-4:1 where directives  are not only given to  slaves  but also to their masters.  The  letter to Philemon in particular  is about a slave called Onesimus who  had stolen from his master Philemon, and who had fled. Onesimus had become a Christian  though Paul’s ministry in Rome, and Paul, in this letter   appealed  to Philemon to take him back  as a brother in the Lord.

I am taking the liberty to apply the slave – master  relationship to the employer – employee relationship.  The   biblical principles  governing the relationships,  be they slave – master or employee- employer  are  similar.  But there is a vital difference. An employee  enters into  a voluntary  agreement  with an employer to work for them  for a certain mutually agreed upon wage. A slave is a person who is the property of, and wholly subject to, another person.  John Stott points out that slaves have three defining characteristics: “Their person is another’s property, so that they may be bought and sold; their will is subject to another’s authority; and their labour is obtained by another’s coercion” [1].   They are “under the yoke of slavery.”

Paul is giving directives  to Christian slaves regarding their attitude toward their masters, whether they  be  non-Christian  or   Christian  masters.  It  is estimated that  at the height of  the Roman practise of slavery as much as a  third of the Roman Empire were slaves. So we are not surprised  that the gospel came to slave and free [Gal. 3: 28], since the gospel of Jesus was never  limited to  any class of people, but that it was always intended for the whole world. And  so it was inevitable that Paul should write  directives  to Christians who were slaves, remembering  the specific challenges associated  with the  life of a slave.   

Slavery is still  very much in practise  in this modern world. [2] Modern slavery is a multi-billion-dollar industry with estimates of up to U$35 billion generated annually. The United Nations estimates that roughly 27 to 30 million individuals are currently caught in the slave trade industry. India has the most slaves of any country, at roughly 18.4 million. China is second with 3.4 million slaves, followed by Pakistan (2.1 million), Bangladesh (1.5 million), and Uzbekistan (1.2 million). By percentages of the population living in slavery Uzbekistan tops with 4% of its population living under slavery followed by Cambodia (1.6%), India, (1.4%) and Qatar (1.4%). Mauritania was the last nation in the world to officially abolish slavery, doing so in 2007.

Modern slavery is frequently a by-product of poverty. Countries that lack education, economic freedom, the rule of law, and which have poor societal  structures tend to encourage and propagate slavery. In Namibia slavery is forbidden by our constitution. Chapter three, article 9  on  “Slavery and Forced Labour“,  point # 1  says: “No persons shall be held in slavery or servitude.” Point #2  says, ”No persons shall be required to perform forced labour”.

So, the   matter  that  calls for comment  is the  fact that Paul says nothing here to condemn slavery. In fact   Paul calls on Christians who are “under a yoke as slaves to regard their masters as worthy of all honour.”  Were you expecting Paul to be a  William Wilberforce, leading a campaign for the liberation of slaves?  Why did Jesus, or the apostles, or the early church do nothing to abolish slavery? How do we explain this, since Paul freely acknowledges that slaves are under a yoke?

The simplest  answer would be that the institution of slavery was woven into every part of the ancient world. Dismantling slavery  spontaneously would have brought about the instant collapse of society, resulting in chaos.  So, there is nothing  said about that at all, and  instead he gives Christian slaves  an instruction to submit to their masters.

Here we learn once again that the gospel  marches to a different drum. It employs a different strategy. The gospel is not indifferent to the plight  of  slaves, but it solves the problem  in a different way. The gospel always  begins by dealing with primary causes. The physical liberation of  slaves  is not  the first priority  for  the gospel.  The first  priority  of the gospel  is  the liberation from the slavery of sin. When Jesus was  reading from Isaiah 61 in the synagogue, he   read , “He has sent me to proclaim liberty to the captives…”  [Lk 4:18].  The context is very clear that  He was talking about the slavery of sin, from which every  social evil flows , including the   slavery  of which our text speaks.

Furthermore,   we need to be assured  that  Paul did  encourage slaves to seek their  freedom  if they could attain it. Paul makes it clear that if a Christian who is a slave has an opportunity to become free, he ought to take it [1 Cor. 7:21,22]. In his letter to Philemon,  he encourages   him to receive Onesimus, his runaway slave  “no longer as a bondservant, but more than a bondservant, a beloved brother.”  I understand this to mean that Onesimus was  going back to work  for  Philemon, who would  care for him physically  and  treat him as a brother in the Lord.  

But mark this! Slavery, along with a host of other  forms  that  demean human beings   is an institution that arises  from of a fallen world. People were never designed by God for slavery. But there it is!  Many people are poor and literally sell themselves into slavery. Others are sold into slavery by their parents because of poverty. Poverty is another result of life in a fallen world. Jesus said, ”the poor you will always have with you” [Mk. 14:7]. And poverty lends itself to exploitation, and it needs to be regulated. And so, in   Exodus 20-21, in giving  the civil law to Israel, God also gives laws on slavery , not because He designed it so,  but to regulate  such practises in a fallen world, reminding masters  to treat their slaves well. [Ex. 21:1] The law is designed to  regulate  life in a fallen world. It  regulates  slavery. It regulates   divorce [Deut. 24:1-4]. And yet the Bible condones neither.  The civil law  simply mitigates and  constrains.  But it  does   not  condone  issues such as slavery. I repeat, people were not originally created  to be slaves.  We were created for freedom under God!

And  so  Paul says  to Christian slaves (who are  under the yoke of slavery)  that they should  honour their masters.  The explanation is given in v.1 : “Let all who are under the yoke as bondservants regard their own masters as worthy of all honour  (and here is the reason)  so that the name of God and the teaching may not be reviled.” Paul gives an evangelistic reason.  He  tells the Christian slave that even in his less than  ideal  position,  his behaviour  to his master  has  a bearing on  God's reputation.  God’s  Word is at  stake. The truth  of the gospel is at stake.   This is remarkable.  The glory of God in the eyes of a master  is at stake in the behaviour of a slave  who professes Christ!

So, how does this  all apply to us? None of us are slaves, at least not in the way that these people were slaves and yet the principles  apply to  us, especially as we consider this in the light of our  working relationships as employers and employees. 

1.      Principle #1 :  As employees  in the service of our employers  we are called to  ensure  that in so doing we honour  God and the gospel of our Lord Jesus Christ. This  means that  we  honour the Name of God by  fulfilling the highest standards in our employment.  Nowhere is this more true than when we work for a non- Christian boss.   Even those that are not nice to us!  The apostle Peter makes that point: “Slaves, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh” (I Pet.2:18).We are to bear witness to the gospel of Christ in the way that we live. The way that we live either commends the gospel, or it undermines the gospel. Let that be an abiding lesson to all of us! The greatest barriers of  our gospel witness  in  our community  and in  our working environment are our lives. Our lives will either commend the truth or undermine it.

2.    Principle #2 :   If we have the privilege of  working for a Christian boss, we are  not to abuse  them on the ground that  they are our brothers.  Paul is saying to these Christian slaves that they ought to serve there masters  even more diligently,  and better, precisely because they  are  fellow believers.  Our equality in Christ can be no  excuse for  poor service.

3.   Principle #3 is not found in our text, but  as indicated already, we find it in Ephesians 6 and Colossians 3. I am adding it here because I wanted to add a word for masters or employers.

(i)             The first point here is that “enslaving” people is wrong (see 1 Timothy 1:10). And even though slavery  is a societal fact  Paul  encouraged a  believing  slave-owner named Philemon to give Onesimus, his slave, his freedom on the basis  that he is a brother in  the Lord. Once you have  spiritual freedom  through the gospel, social freedom should follow very quickly.   In business terms that means that  we need  to  treat employees with fairness and respect. It means paying them a fair wage  so that they can live in dignity.

 

(ii)            In Colossians 4:1  Paul  exhorts the slave-owners in Colossae to  treat  their   slaves  justly and fairly, knowing that they too where accountable to their Master in heaven.  Both, the  Christian employer and employee ultimately  have one Master  to whom they must give an account.   In his letter to the Ephesians Paul tells the slave-owners in the Ephesian church,  to stop their threatening, reminding  them that  God, their common Master shows no partiality  when  it comes to judging actions (Eph.  6:9)  

How are you acting towards those who are over you or under you? Has the gospel  taken hold of you in such a manner that  it affects those who are over or under you? You cannot possibly act in the way that  Paul is describing here unless you have a new heart and a new nature. Unless the Holy Spirit indwells you are not likely to have such inclinations. 

Since we came to know Christ, He has often put his finger on wrongs we have done to other people, particularly as we  begin to understand  the  fact that the Lord Christ bore our sins on the cross and grants us total forgiveness. So the  great rule for life, in whatever station we may  find ourselves in this life  is this:   The gospel, Jesus,   FIRST. Everything follows from that. 

William Wilberforce (1755 -1833 )  who led the  abolishment of slavery in England in the 18^th/  19^th century  could do what he did  only because of the  powerful gospel  preaching, the Great Awakening, that  happened in the pulpits of Britain at that time! The gospel is the  true  basis for our freedom, and for that we continually  labour here at Eastside! 

Amen.

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[1] John Stott, “The Message of I Timothy and Titus,” IVP, 1996, p.142

[2] https://en.wikipedia.org/wiki/Contemporary_slavery