• The BaptistWay lesson for Nov. 9 focuses on 1 Timothy 4.

Couch to 5K is a nine-week training program designed to take ordinary “couch potatoes” and train them to run a 5,000-meter event in 30 minutes or less. Using an incremental system of progressive goals, the program starts slowly, improving health, fitness and overall discipline, building toward completing a 5K race. Of course, not everyone will embrace the opportunity. Some will scornfully despise it despite its obvious benefits. Others—without vision—will mock those in the early stages. Still others will begin the journey, grow tired and quit long before they reach their goals.  

The Apostle Paul’s instructions to his protégé Timothy are just as clear about spiritual training and the challenges ministry presents. Some will speak lies to be refuted; some will waste time and words with useless talk. To minister will require laboring and striving. This isn’t a job for the faint-of-heart.

Paul addresses  false teachers

Paul begins by alerting Timothy to the dangers of lies circulating in the church. Then, as now, false teachers are a threat. Hypocrites whose consciences are seared propagate lies contradictory to God’s word, Paul says. These things are rooted in deceiving spirits and demons.

In the first century, Gnostic philosophers taught only the soul was of value and all matter—even the human body—was evil. Their logical conclusion was Jesus did not inhabit a fully human body, or he would have been corrupted, too. This heresy denied the fullness of God living incarnate—a fundamental and orthodox principle of Christianity. To demonstrate devotion, many of these false teachers also insisted upon practice of strict disciplines for themselves and their followers—legalistic rules about food and abstinence from sexual relations, necessitating people never marry (v. 3).

Yet “everything God created is good, and nothing is to be rejected,” Paul explains (v. 4). Timothy is to counter lies and legalism using “the truths of the faith” and “the good teaching” (v. 6) he’s been taught. Doing so demonstrates his faithfulness as a minister of the gospel, secures his own spiritual welfare, and models to his flock and others the way they should walk.

Paul admits this isn’t an objective easily accomplished; it takes effort. Much like couch potatoes preparing for a 5K, Timothy needed to exert, stretch and push himself, and not become entangled by distractions like “godless myths and old wives’ tales” (v. 7) that would pull him away from the significance and importance of the task at hand.

Spiritual health

In verses 7 through 10, Paul uses words that evoke athletic images of physical exertion. I wonder if he used this imagery because Timothy participated in regular workouts, enjoyed running or was a member at his local Crossfit box! As important as good physical health is, Paul’s greatest concern for his friend was his spiritual health, because “godliness has value for all things” and holds promise for life now and in eternity (v. 8). It will take discipline to train himself (v. 7) with labor and strive and hope in the power of the living God (v. 10), but these efforts are not in vain: They will produce spiritual stamina and strength.

The Ephesian believers Timothy shepherded were like any church today—imperfect, needy and challenging people. To them, Timothy was to teach solid biblical truth. Perhaps Timothy struggled to simultaneously show respect for and correct those older than he. Or perhaps, in his youth, some looked condescendingly at him. Although it’s doubtful any were believers longer than Timothy, unfortunately, chronological age sometimes matters more than spiritual maturity to church members.

Paul instructed Timothy not to give cause for others to doubt his character or his message. He must earn the respect of his elders by setting an example in the way he talks, lives, loves, demonstrates faith and acts in purity. Furthermore, he can’t expect others to behave in these ways if he doesn’t demonstrate them; people will live up—or down—to a leader’s example and expectations.

Paul continues his admonition with brief statements of instruction: Be devoted to the public proclamation of God’s word (v. 13); hone your spiritual gift—seek to get better at using it for the edification of the body (v. 14); after all, even the most highly trained athletes’ muscles will atrophy if not used. Diligently guard your character and doctrine (v. 15), and persist in practicing righteousness, for not only does what we believe affect how we live, but others will be persuaded by both as they observe your life and hear what you preach.

Perhaps you remember the extreme flooding that occurred around the UCLA campus this summer. A 90-year-old water main burst under Sunset Boulevard, sending 8 million to 10 million gallons of water onto the campus, flooding several buildings, the basketball court, athletic fields, underground garages filled with cars and various campus walkways. It took the Los Angeles Department of Water and Power about four hours to shut off the 30-inch-diameter line.

Unfortunately, the incident publicly exposed a much bigger problem lying underneath the surface of Los Angeles; a problem authorities already knew about—the city’s water infrastructure is crumbling. As of this year, 27 percent of the water system pipeline is at least 100 years old and corroded, and the city is struggling to find money for replacements. In fact, in 2009, one water main break resulted in a sinkhole that partly swallowed an L.A. Fire Department truck.

Discipline beneath the surface

What goes on underneath the surface not only matters in terms of water pipelines, but also in the beliefs and character of church leaders and all believers. No one can lead others in the ways of righteousness consistently without walking in those ways themselves. And such a life demands discipline and perseverance.

In a lesson such as this, it’s tempting to look at our church leaders and play judge and jury about their character, motives and lifestyle choices, but that’s not what Paul or Jesus (Matthew 7:1-5) advocates. Both men challenge believers to examine their own lives (1 Corinthians 11:28; 2 Corinthians 13:5), to determine how they are fulfilling the calling to holy living (Romans 12:1; 1 Peter 1:15-16).

In what ways are you intentionally training yourself for godliness? To do so means placing yourself in situations where decisions must be made from faith and character, not from convenience or logic. What’s happening underneath the surface of your lifestyle? Does it match what you say you believe? How are your motives? What does your character really look like?

Are you more interested in external appearances or integrity? Let’s be more specific: How honestly do you answer questions to those in authority? Is your temper under the control of the Holy Spirit? Can your family members trust you’ll follow through with promises? How did you spend your money this week? Are you comfortable with anyone reviewing your Internet browser history?

Job 17:9 says, “The righteous will hold to their ways, and those with clean hands will grow stronger.” Have you given your spiritual muscles a workout lately? It may make them sore, but it will make you stronger. Maybe it’s time to get off your spiritual couch and start training.

• The Bible Studies for Life lesson for Nov. 2 focuses on Genesis 39:21-23; 40:5-8, 20-23.

Introduction

The inspiration for this lesson comes from the last verse of Genesis 40, which states Pharaoh’s official forgot Joseph. If Joseph set his heart by his circumstances, by now he would have abundant evidence to regard himself insignificant. Betrayed by his brothers, sold into slavery, falsely accused of assault by Potiphar’s wife, and now forgotten by Pharaoh’s official, Joseph could have decided: “This is enough. That was my last chance. I give up.”

Such a conclusion would be based on a selective approach to the evidence, because Joseph could also see the Lord’s presence and meticulous maintenance of his life. The Lord was with Joseph and prospered everything he did. Joseph needed to realize despite the harsh circumstances, accusations and negligence by worldly people, nothing had derailed God’s care for him. God was with Joseph in prison just as he was with him in Potiphar’s house. God remained intensely interested in Joseph, and the world had not stymied his involvement in Joseph’s life.

Occasionally, people feel neglected, run over, mistreated and forgotten. Such feelings are natural, but the truth is God prospers his people despite their circumstances. When thoughts of being forgotten seem to overwhelm, we must remember God was with Joseph in power, and he works similarly in our lives.

Joseph continued to use his God-given abilities (Genesis 39:21-23)

The Lord was so prominently present in Joseph’s life that prison authorities took advantage of it. Verse 22 states Joseph oversaw all people and activities in the prison. He had the warden’s authority for internal matters—a position paralleling his future responsibilities under Pharaoh. Remarkably, Joseph was sent to the prison where Pharaoh sent his prisoners. God placed Joseph close to the authority through whom he would bring Joseph justice.

Many readily conclude God has no knowledge of or interest in their situation. Joseph’s story, however, reminds us God is busy in his people’s lives. He does not abandon them but works to show his attendance to their lives. Surely Joseph realized God’s presence. God gifted Joseph with such character and abilities he naturally rose to leadership.

Joseph rose among his brothers until he was wrongly sold into slavery. Joseph rose in Potiphar’s house until he was wrongly accused. Now Joseph was rising in prison. God was extraordinarily faithful to Joseph. Despite the obstacles the world throws out, the Lord’s rock-steady faithfulness in the lives of his followers cannot be disrupted.

Joseph’s exemplary work included a concern for others in prison. He did not let his circumstances keep him from pointing to God (Genesis 40:5-8)

Chapter 40 teaches the world covets using the Lord’s provision and power for its own ends without pursuing a right relationship with him. In the process, Joseph’s life seemingly is discarded. This, however, is the last major disappointment in Joseph’s life. With God’s power, Joseph rose above his worldly circumstances and flourished in a way never imagined.

The dreams of the Pharaoh’s officials are explained in the chapter text. Nevertheless, it is important to observe God’s mighty work in the episode. He sent dreams for Joseph to interpret. The officials learned Joseph had a special divine connection. Joseph simply recognized the origination of the dreams from his Lord and asked God for the interpretation.

Joseph was far from harboring anger against God. Despite the mistreatment he experienced, his spirit was healthy. Joseph was a veteran at seeking the Lord’s guidance in times of mortal crisis. For Joseph, the most appropriate action in difficult situations was to seek God’s leadership. But this was no mere difficulty. Joseph realized the dreams were invitations to consult the Lord. Verse 8 shows what Joseph has been doing during his painful years of slavery—clinging to God and flourishing on God’s provision and strength.

Ministry and good work is not always immediately rewarded or noticed (Genesis 40:20-23)

The cases of the chief officials were settled exactly as Joseph predicted. Verses 20-22 reflect the wording in verses 13 and 19. The shared word in all five verses is rendered “lift up,” although in verse 19, the English wording often is adjusted to “lift off,” reflecting the baker’s demise in verse 22. The lifting up of the officials’ heads speaks to justice, meaning restoration for the cupbearer, but execution for the baker. No explanation is given for the Pharaoh’s decision. One can only wonder if caprice or wisdom carried the day.

The last verse of Genesis 40 contrasts sharply with the last verse of Genesis 39. Four times Genesis 39 affirms the Lord was with Joseph. Genesis 40:1-20 provides abundant evidence of this truth. Shockingly, Genesis 40:23 ends the story with Joseph hopelessly forgotten and continuing in prison. The situation seems impossible, but reality rarely is served well by appearances.

Joseph’s situation can only be rectified by God. His head will be lifted up by the Almighty. In due time, God will send a dream to Pharaoh that will bring Joseph justice and place him in a position of authority to provide for his family.

We must learn God’s answer regarding one’s life is the final answer. As the chapter closes, Joseph remains in prison, but his life is firmly in God’s hands. God used the prison to protect and provide for Joseph until the grand day of justice arrived.

Joseph was not wasting away in prison. God actively provided for him and was guiding events toward the day when Joseph would receive justice, restoration and status far beyond all expectations. God works similarly in the lives of his people today. We must learn God cares for his people in their circumstances and will provide justice in due time. Meanwhile, God’s people must confidently serve their faithful Lord.

• The BaptistWay lesson for Nov. 2 focuses on 1 Timothy 3:1-13.

As the great-granddaughter, granddaughter and daughter of ministers, as a former church staff member myself, and now the wife of a pastor, ministry families are close to my heart. Regardless of the size of the church, the title of the ministry position, the amount of the salaries—or lack thereof—ministers are people who see the best and worst of humanity.Sometimes in the same day—from the same individuals.

Ministers sometimes know more than they wish they did about some people’s life choices and desperately want to free others from the bondage in which they are so deeply entangled. They’ve stayed up all night preparing sermons or lessons only to have them interrupted by disruptive children. They’ve been the first one in the building and the last one there at night. Meanwhile, they might have a family who needs their attention, too.

The leftovers

Sometimes—maybe even often—their families get what’s left over at the end of the day. Family members’ needs may not seem as overwhelming or pressing, so they get pushed to the back burner to be dealt with “tomorrow.” Sometimes “tomorrow” comes, but sometimes it doesn’t. Then they try to make up for it, or try harder, but someone else’s urgent need sends them back to the church, the hospital, the police station or a church member’s home.

Serving Jesus’ church is a high calling and high privilege. It’s not to be approached haphazardly or by those of poor character. Thus, when the Apostle Paul wrote to Timothy about the requirements of the overseers and deacons, he didn’t list the things they ought to do. He described the kind of people they should be, particularly in regard to their own families. There’s a word of wisdom—and warning—there for 21st century church leaders. Who we are and how we relate to our families is important to God, as well as an example to our churches.

According to Paul, serving the church as an “overseer” is an admirable desire. It’s a calling worthy of pursuit. Paul’s passion, however is to ensure the future viability of the church. Therefore, character is of utmost importance, since these leaders represent Jesus to the world. An overseer must possess exceptional character as demonstrated by outward characteristics. These characteristics aren’t what led to his/her calling. Rather, the outward characteristics are reflective of an inward calling and a transformation of the heart. These qualifications are neither easily attained nor easily kept, but they are essential to living a life worthy of leading the church Jesus gave his life for.

There are numerous characteristics listed in verses 2-7. Paul seems to suggest that to lack in any one of these areas is sufficient for disqualification to serve as an overseer (this same title in Greek is used in Acts 20:28 and Titus 1:7). These characteristics aren’t entirely public, but all are clearly observed or discovered. A deficiency in one of these areas will show itself soon enough. 

Character over performance

Church history is littered with examples of such. Far less notorious are the examples of church leaders who did fulfill the character qualifications. The impetus behind each of these seems to be a preference for character over performance or substance over style. While the list clearly never was intended to be exhaustive, fulfilling these will take a lifetime of committed Christ-following and devotion. It will be clear to observers—both believers and unbelievers—when character is lacking.

Included in the character qualities are a trio of warnings serving as guardrails for church leadership:

(1) Manage your home well—failure to do so disqualifies you (3:2, 4-5). The Greek word here, proistemi, can also be translated to “stand before” or “lead.” Ministers serve a significant role in their churches, but they serve a vital and irreplaceable role in their homes. Their families need them to fulfill this calling first. Doing so also is good for the church. Ministers who serve from a place of family health can guide their churches more easily toward health.

(2) Don’t put a new convert in such a pressure-packed role (3:6). The overseer needs time to mature and season. Pride may drive this leader to make grave mistakes with eternal consequences. 

(3) Ensure the overseer hasn’t already shipwrecked his/her reputation with outsiders (3:7). Paul doesn’t define or qualify how this is accomplished—some might have looked at Paul and claimed he was already out. Nor does Paul define what trap Satan is setting. Clearly, leaders should be on the alert.

Deacon qualifications are detailed as well. Their role, established in Acts 6, is a co-laboring role with the overseer. Thus, their qualifications are almost identical. Distinctively, a “test” is commanded for them. In Baptist life, such a test is reflected in the ordination process. Paul wants to make it clear—such a role is not to be treated lightly. Like the role of overseer, the role of deacon calls for the utmost character and integrity. A high calling such as this certainly demands no less. Integrity means something. That something isn’t from the outside in, but the inside out, motivated by something deeper than surface-level morality. 

The ‘pay-off’

What’s the reward for all the hard work of serving well in these leadership roles? While not explicit, it is clear—(they) “gain an excellent standing and great assurance in their faith in Christ Jesus” (3:15).

Pierce Harris, in a recent Leadership magazine article, offers a tongue-in-cheek list of requirements for church leaders: “The modern preacher has to make as many visits as a country doctor, shake as many hands as a politician, prepare as many briefs as a lawyer, and see as many people as a specialist. He (She) has to be as good an executive as the president of a university, as good a financier as a bank president; and in the midst of it all, has to be so good a diplomat that he (she) could umpire a baseball game between the Knights of Columbus and the Ku Klux Klan.” 

Though we might laugh at this list, the pressures of ministry leadership often reflect such unrealistic expectations. Are you praying for those who serve in your church’s leadership roles? Satan would love nothing more than to destroy their character, destroy their families and bring injury to the Bride of Christ they serve and lead.

If you serve in leadership (regardless of title), do you need to make changes in your character to be sure you are qualifying according to Scripture? Laypeople can be challenged to demonstrate these character traits in their homes and to those around them.

Has the Lord been prompting you prayerfully to consider a ministry leadership role? What’s holding you back?

• The Explore the Bible lesson for Nov. 2 focuses on Hebrews 9:11-15.

On Nov. 18, Lone Star on Preston, the estate of former Dallas Cowboys football star Deion Sanders, will be auctioned off to some lucky (and extremely wealthy) new homeowner.

This 29,000-square-foot home on 9.4 acres features soaring ceilings with large crown moldings throughout the home, including its 10 bedrooms and 10 bathrooms, a regulation-size indoor basketball court, a barber shop, bowling alley, huge media room, arcade with wet bar, indoor and outdoor pools with spas, a full-sized football field, tennis courts, sport courts, a 14-bay garage with two bays sized to fit a yacht or RV, and a breath-taking view that includes the estate’s scenic 8-acre lake with central fountain and private dock, resort-style backyard and gardens, and cabana featuring an outdoor kitchen. The pictures inspire awe and make you want to beg for a grand tour. You could get lost in the grandeur.

Intimacy of the Most Holy Place

The tabernacle described by the author of Hebrews 9 has the same effect. He essentially gives a tour of the Holy Place and then pulls back the veil on the mysteries of the Most Holy Place. We are spellbound by glints of gold, by the artifacts laden with meaning, reminders of the grand oral tradition passed down through generations of God’s interaction with the people of Israel.

It feels personal, intimate, proof God is more than a distant and impersonal deity, proof God is active and involved in the hearts and lives of his people. But as soon as we are drawn in, the curtain drops abruptly. “We cannot discuss these things in detail now” (9:5). It is not about the place. It is not about the gold. It is not even about the religious relics of the past.

Then he begins to describe the rituals. The people longed for an experience of God. They longed to shed the sins that separated them from God. And so the priests regularly made gifts and sacrifices intended to clear the conscience of the worshipper. And annually, the priest made atonement for even those sins committed in ignorance—external regulations that were ineffective to obtain eternal redemption and enable the people to freely love and serve God.

Most of us never have experienced an animal sacrifice. We’ve never been part of a blood offering. But we understand the cost. We feel the pain of the effort, that “without the shedding of blood there is no forgiveness” (9:22).

This first covenant is like second nature to us. Rituals are something we can control through our own effort—the daily Bible reading, praying for the sick, reaching out to our neighbors, standing up for the lonely kid at school. We serve on church committees, and we volunteer in the youth group or children’s ministry. We serve the poor in soup kitchens and care for orphans around the world. Time and again, we make these offerings. But they cannot usher us into the Most Holy Place. These actions won’t satisfy our sin and put us right with God.

The new order

But now the Holy Spirit has revealed the new order that Jesus Christ came to bring. The Preacher heralds good news: Christ entered a more perfect tabernacle. He was high priest of a genuinely effective offering. He himself provided an unblemished sacrifice whose blood obtained eternal redemption.

If the blood of goats and calves, the goodwill offerings that we bring, can make us outwardly clean, Jesus’ blood can purify our inner lives as well. Jesus’ sacrifice can cleanse our consciences once and for all, so we may worship and serve the living God. Now God’s laws are in our hearts. Now our sins have been wiped from God’s memory. Now, by one sacrifice, Christ has made perfect forever those who are being made holy (10:14).

Now we can live forgiven. Our spiritual disciplines cease to be ritual offerings and instead become portals for the Holy Spirit to usher us into the presence of God. Our committee service and acts of charity no longer feel like sacrifice but an overflow of the life and love of God that pours through us. The gleam of the tabernacle is overshadowed by the bright hope of Christ’s return (9:28).

The ministry of our Great High Priest has ushered us into the Most Holy Place, has granted us intimacy with the living God, and has guaranteed our promised eternal inheritance.

Giving Blood: A Fresh Paradigm for Preaching by Leonard Sweet (Zondervan)

Leonard Sweet, professor at Drew University, president of SpiritVenture Ministries, chief writer for sermons.com and author of six other books, uses blood types and characteristics of blood to describe different styles of sermons and preaching.

Sweet provides “lab practicums” throughout the book and groups chapters into sections with “interactives” at the end of each section. The first chapter, titled “Under the Microscope: Preaching in a Google World,” sets the tone for the unique style of this work. He sees Scripture as the blood stream, and he coins the word “narraphor”—narrative plus metaphor—for the preacher’s “blood bank.” He doesn’t shrink from discussing the negative aspects of preaching, giving them inventive names, as well. The final chapter —“Giving Blood: Salvation and Resurrection”—is particularly encouraging. The book includes exhaustive endnotes.

Anyone who enjoys the art and ministry of preaching will thoroughly enjoy this book.

Skip Holman, minister of discipleship

Northeast Baptist Church

San Antonio

I Beg to Differ by Tim Muehlhoff (IVP)

In his latest work, Tim Muehlhoff, professor of communication at Biola University and co-author of The God Conversation, writes about conflict and its resolution from a Christian perspective.

The book is divided into three sections—“Understanding Communication,” “Organizing a Conversation” and “Putting it into Practice.” Each chapter within the three sections includes questions and summary points. The book centers on communication with people with whom you disagree. Muehlhoff consistently uses Scripture to make his points. The book includes exhaustive endnotes, a subject and name index, and a Scripture index.

Muehlhoff’s book would provide a good ready-reference on communication and conflict resolution.

Skip Holman, minister of discipleship

Northeast Baptist Church

San Antonio

Discovering Your Leadership Style: The Power of Chemistry, Strategy & Spirituality by David T. Olson (IVP / PRAXIS)

Religious researcher David Olson, director of the American Church Research Project, opens his book with “What Makes Leadership Christian.” Olson effectively dissects leadership. He identifies six styles—sacred, relational, building, inspirational, mission and imaginative. He uses what he calls a “leadership stool” with three legs of spirituality, chemistry and strategy, with leadership as the seat. At the end of each chapter, Olson includes “ten commandments” for each leadership style, as well as Scripture to identify each. He also explains which styles work well together.

This is a good resource for leaders who desire to build other leaders.

Skip Holman, minister of discipleship

Northeast Baptist Church

San Antonio

• The Bible Studies for Life lesson for Oct. 26 focuses on Genesis 39:3-12.

Introduction

Temptation has a remarkably unusual handling in the Bible. The tempter is met first in the Garden of Eden (Genesis 3:1). Curiously, however, the term “tempter” does not show up until Matthew 4:3, early in the ministry of Jesus. Ever since the Garden of Eden, temptation has been constant in human life. Surprisingly, the Bible has less to say about temptation than we expect.

The Bible’s premier verse on temptation is 1 Corinthians 10:13, which teaches the Lord prescribes the limits and load of temptation for each person and requires a way of escape for each temptation.

Temptation

The words for “tempt” occur 36 times in the Old Testament and 47 times in the New Testament. Not all instances of the underlying words are rendered as “tempt.” The word is translated as “test” in passages where the Lord is the subject of the action. This indicates the Lord’s use of temptation for his higher purpose of cultivating the character of his people.

A great example is found in Judges 2:22, where the Lord declares he will allow the Israelites to live in a land occupied by Canaanites, whose worldly lifestyles will provide temptation for religious compromise and departure from the covenant with God. God still uses this strategy to strengthen his people’s character.

Joseph’s story in Genesis 39:3-12 features temptation. Two results of this story must be carefully sorted out. The first, or worldly, result was greater privation for Joseph—he ended up in prison. The world punishes those who do not yield to its temptation. But the text carefully notes the Lord’s blessed presence with Joseph in verses 2, 3, 21 and 23. Those who successfully resist temptation will find the Lord actively prospering their lives. This is the timely message of Genesis 39.

A third important point regarding God’s use of testing or temptation has roots in this week’s text. Early in life, or in one’s walk of commitment with the Lord, God will test one’s resolve to be committed to him. Here, Joseph is young, embarking on adult life, and has a series of choices to serve the Lord by the way he conducts his life. One important instance of God’s testing of Joseph is connected to the offer of Potiphar’s wife. Another story of God testing commitment is found in Matthew 4:1-11, where Jesus is tempted to abuse his status as the Son of God instead of remaining obedient to God.

The Lord was with Joseph and blessed him (Genesis 39:3-6)

This portion of Joseph’s story emphasizes the Lord’s prospering of Joseph’s life. Sometimes people focus too narrowly on their external circumstances. Joseph could have done that. He had been betrayed by his brothers, sold into slavery, purchased an unknown number of times before he came into Potiphar’s household. There he progressed in his duties and responsibilities until he became the top servant in Potiphar’s house. Suffering betrayal and experiencing undesirable circumstances breaks the spirits of many people.

Others will cheat the lesson and say Joseph pulled himself together and prospered through self-determination. Actually, the passage states the Lord was with Joseph. The Lord prospered Joseph. God was not answering the injustice Joseph experienced. He prospered Joseph because Joseph lived out his commitment to God.

Joseph’s life bears out the truth expressed in Hebrews 11:6: “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.” Joseph’s story shows the Lord was highly pleased with Joseph. Verses 3-4 state the Lord attended Joseph in such a way that all who were connected with Joseph were residually blessed.

A point of application for the believer is to examine one’s life for evidence of the Lord’s attendant blessing. This is the sentiment of Haggai 1:5-6. Whereas the prophet’s words are confrontational and negative, showing the Lord’s displeasure in the lives of his audience, Joseph’s life shows the positive side of Haggai’s point: God abundantly blesses the lives of his committed and practicing followers.

Overcoming temptation begins by having standards and convictions already in place (Genesis 39:7-10)

Living by conviction based upon the righteous standard provided by a covenant commitment with God makes all the difference in confronting temptation in one’s life. Joseph had faced many other temptations, unknown to us, prior to this occasion. His success in those instances prepared him for this situation.

The key to Joseph’s successful resistance to Potiphar’s wife is seen in his words regarding his loyalty to his master. Joseph knew how to serve and honor his earthly master because he was already busy about serving and honoring his heavenly master. God was Joseph’s true master. Furthermore, the satisfaction of God’s requirements serves the best interests of people in one’s life.

When temptation comes, run! (Genesis 39:11-12)

1 Thessalonians 5:22 commands, “Avoid every kind of evil.” Joseph did all he could to avoid the seductions of Potiphar’s wife. He repeatedly refused her request. He made sure others were present when he was near her. But when she saw an opportunity to press her appeal, Joseph took the best course of action available—he fled the scene.

When facing temptation, all believers should be as Joseph was—determined to resist temptation at all costs. Joseph would pay for resisting temptation, but the cost will not be near what it would be if he succumbed to it. To Joseph’s credit, he resisted temptation and continued to experience the attending presence of his Lord in his life.

• The Explore the Bible lesson for Oct. 26 focuses on Hebrews 8:1-13.

The writer of Hebrews makes a transition from Jesus’ authority as high priest into his ministry as high priest. Chapter 8 is the beginning of a lengthy section dealing with the superiority of the heavenly sanctuary to its earthly copy, and this chapter focuses specifically on the relationship of the heavenly sanctuary to the new covenant.

As in Hebrews 1:3, verse 1 echoes the description in Psalm 110:1 of the exalted Christ who sat down at the right hand of God. Christ’s priestly ministry occurs in the heavenly sanctuary. Its superiority is evident in that it formed the pattern for the earthly copy for the tabernacle God described to Moses in Exodus 25-30. The Preacher already has said Christ’s priestly offering also is superior. In contrast to the Levitical priests’ daily sacrifices required by the law, Christ offered himself as an ultimate sacrifice, both eternal and effective (7:27).

The old covenant

The old covenant based upon the law provided a way for the people of Israel to relate to God. The old covenant’s theme can be seen clearly in Jeremiah 7:23: “Obey me, and I will be your God, and you will be my people. Walk in obedience to all I command you, that it may go well with you.”

If the Israelites could obey all that was commanded in the law, they were assured all the blessings that come from a close relationship with God. However, the people were unable to uphold their end of the agreement. They could not keep the law and remain faithful to the covenant. Verses 6-7 highlight the need for a new covenant and introduce the lengthiest Old Testament quotation in the New Testament, from Jeremiah 31:31-34. Both the old covenant and the people had failed, as the law did not bring about the intimate relationship God desired.

The new covenant describes a new intimacy between God and people, with three significant effects. Rather than an external set of moral regulations, the new covenant is internalized in the hearts of the people. Beyond committing God’s law to memory, the word of God actually would produce a change in their hearts.

Additionally, people could now know God through personal experience, not just a generational knowledge of God’s actions through history. Finally, they will know the Lord, because their sins will be forgiven and remembered no more. Jesus’ death provided atonement for the sins of humanity. This forgiveness opens a pathway for all people to have a relationship with God.

The new covenant affected by Jesus supersedes the old covenant. The old covenant was ineffective in bringing people into intimate relationship with God, and it no longer is useful. Jesus’ priestly offering of his own life inaugurated the new covenant, so that on the night Jesus was betrayed, he could give the cup to his disciples and declare, “This is my blood of the covenant, which is poured out for many” (Mark 14:24).

The context of the hearers

One of the dangers we face in interpreting and applying this text is the vast difference in the demographic and situation of the original hearers and ourselves. The congregation in Hebrews was a persecuted minority, seeking to define and distinguish itself from the Jewish religion faithfully passed down through their families for centuries. They were misunderstood and mistreated, likely facing daily temptation to return to their former beliefs, practices and faith community.

Today, at least for the Christian reader in the United States, the situation is reversed. The modern American Christian may take the superiority of the new covenant for granted, with little understanding or appreciation of the true significance of what God did in the old covenant. As George H. Guthrie pointed out in his NIV Application Commentary, we run the risk of either devaluing what God did in the old covenant religion or of lapsing into an unhealthy form of triumphalism.

In fact, the supersession of the new covenant has been misused at times throughout Christian history to justify anti-Semitism. We immediately think of the obvious evil of Nazi Germany and the Holocaust, where Christians either actively participated in or passively observed the horrible atrocities committed against Jews. We may be less aware of the anti-Jewish sentiment that predated the Holocaust by several hundred years and found root in the writings of some of our favorite theologians, such as Martin Luther, in his work, On the Jews and Their Lies.

Compassion for the Jewish people

It is important to remember the key role the Jewish people have held in history and biblical revelation. God’s activity on earth for thousands of years was focused on the people of Israel. Jesus and most of the early New Testament figures were Jews. Rather than condemning the old covenant, Christ fulfilled it. This should instill in us a deep respect and compassion for the Jewish people. This posture can open up possibilities for dialogue where before there was misunderstanding and perhaps resentment.

If we begin to think about Christianity in terms of covenant, it could provide us with a new way to think about our faith and a new way to express it. Hebrews 8 gives us a framework to share the gospel, this good news that is rooted in God’s dealing with the people of Israel but made effective and eternal in the priestly work of Christ. Once we grasp the truths of this new covenant, we can share it with Jews and Gentiles alike.

Guthrie describes the new covenant as “a relationship with God established by the forgiveness of sins, lived out by the internalization of God’s laws, and conceptually set against the backdrop of God’s working through the people of Israel.” This is the gospel as expressed by the Preacher in Hebrews 8, the new covenant God has established in the hearts of all people through the forgiveness of sins.

• The BaptistWay lesson for Oct. 26 focuses on 1 Timothy 1:1-5, 12-19.

The Apostle Paul’s first letter to his protégé Timothy stands as a testimony to faithful service to Christ and a calling to raise up the next generation to do the same. 

As Paul writes, he is nearing the end of his earthly life and wants to make sure Timothy has a record of his leadership, instruction, passion and loving, grace-filled service. Given the clear kinship Paul and Timothy shared (Acts 16:1-3; Philippians 2:22; 1 Corinthians 4:17; 16:10; 1 Thessalonians 3:2, 6), it’s not surprising Paul desired to share his counsel for the furtherance of the kingdom and the edification of his friend. 

Paul left Timothy serving the Lord in Ephesus. Beginning his letters by blessing his readers with “grace and peace” is a standard Pauline greeting, but this time, he adds another element. Only here and in 2 Timothy 1:2 does Paul add “mercy.” It’s impossible to deduce why Paul added it in these two pastoral letters. Perhaps he knew the rigors of the job demand an added measure of mercy.

Challenges to mercy

Anyone who has led a church—or even attended one—knows it is not immune from difficult people. A pastor’s walk is fraught with opportunity for good and bad; and challenges arise, testing the ability to be grace-filled, merciful or peaceful. 

Knowing this, Paul’s initial command is to ensure Timothy is on alert for those teaching false doctrine (v. 3). Since Paul never specifically identifies what the teachings were, it therefore leaves it an open-ended command against all false doctrines. Some scholars cross-reference the “myths and endless genealogies” (v. 4) to the “Jewish myths” he mentions in Titus 1:14 (for example, the Book of Jubilees); history indicates some Jews were teaching with focus and priority on Old Testament genealogies.

Regardless, all these false doctrines, myths and genealogies stood in opposition to people’s ability to accept, respond to and operate by faith in the gospel of Christ. These controversies, Paul warns, don’t lead to a desired end. His word is clear: Timothy is to be proactive in refuting these lies. 

As shepherd, Timothy’s goal is to see that everything he teaches and preaches his flock will be expressed through—and result in—love, purity, a clear conscience and a sincere faith. Unfortunately, Paul doesn’t give him a loophole for only loving those who are pleasant, are being cooperative or aren’t making sinful, foolish mistakes.

A personal word of reflection

Paul’s soliloquy in verses 12-16 is not only a personal word of reflection, but also a reminder of a common past—apart from Christ, none of us have a shred of hope. Reflecting on his own violent history as a persecutor (Acts 8:3), he celebrates the mercy and grace he received despite his own grievous shortcomings. 

His message is clear: If the grace of Christ can forgive and redeem even me with all of my past mistakes, most assuredly it can do the same for anyone else. Grace brings freedom from the shackles of the past and release from haunting memories of mistakes and poor choices. Grace breaks the bonds of shame. It’s a much-needed word in modern culture, where we’re constantly measured against others. Paul finds his meaning in the call of Christ and invites other Christian leaders to do the same. Here’s how:

• Don’t allow your past to become a barometer of your future.  

• Love Jesus more than you fear people.

• Listen more to the Spirit of God than to the opinions of people.  

• Prize purity of character and doctrine.  

• Worship the one true King.

Paul is so overcome with joy about his salvation and redemption, about his calling and usefulness in the kingdom, he breaks into a doxology of praise (v. 17). True worship can alter the perspective of a leader’s vision, provide hope and encouragement, and connect the hearts of Christian leaders to the One they seek to obey.

False doctrine

Paul explains such deep fervor, such passionate standing, is necessary, because not everyone will welcome sound doctrine. Just as people misled others with false doctrine in the first century, millions still are swept into believing lies today. Many otherwise brilliant people have allowed the limits of their own intellect to determine the possibility and breadth of faith.

A camp for the children of agnostics, atheists, humanists and freethinkers operates in multiple states, including one site in Texas. It exists to provide an educational adventure shaped by “free thought,” featuring science, natural wonder and humanist values. While they claim to promote respect for others with different viewpoints, values and beliefs, they desire to demonstrate atheism and humanism as positive, family-friendly worldviews and reject efforts to seek to explain the world in supernatural terms.

The weeklong experience includes crafts, campfires, and canoe trips, along with class sessions about evolution, the power of debate and skepticism. Camp directors call it “a vacation from Judeo-Christian culture,” and say the camp ends with a competition for campers to “create their own religion that everyone can believe in and that will be good for all, for all time.” Perhaps the saddest part of all: children as young as 8 are eligible to attend—children who should be afforded the opportunity to hear about the love and saving grace of Jesus.

Making disciples

The gospel of Christ was entrusted to all believers and church leaders for the purpose of making more disciples. Paul knows, at times, this commission will take every ounce of strength, every ounce of fight (1:18). He challenges us all to keep the faith and maintain a good conscience, or the consequences could be devastating to our faith (1:19).

It’s been said Christianity is always just one generation away from extinction. Are the examples we’re leaving for the next generation worthy of emulation? Who provided for you a positive example of Christian leadership and service? What changes will you need to make to match his/her impact?

• The Bible Studies for Life lesson for Oct. 19 focuses on Genesis 37:19-27, 39:1-2.

Introduction

One of the first great spiritual truths believers learn is our great Creator, Provider and Redeemer is busy and active in our world. In John 5:17, Jesus said, “My Father is always at his work to this very day, and I, too, am working.”

This truth cannot be verified by the naked eye, but Joseph, a man of faith, was confident in his Lord’s attending presence. The gospel builds on this truth by saying in Romans 5:8: “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.”

From a non-spiritual point of view, this text speaks of the bewildering death of Christ, but to Jesus’ followers it says God took the initiative for positive action in believers’ lives when they were unaware God even cared about them. This week’s lesson builds on these truths with an even greater one: God is at work, even when it’s not obvious—the epic understatement of the ages.

Joseph confidently and boldly served his Lord despite enduring betrayal, injustice, imprisonment and a host of personal indignities. Through it all, Joseph remained faithful in his walk with God. “Overcoming betrayal” aptly describes Joseph’s life.

Joseph successfully overcame betrayal because his greatest characteristic was unwavering loyalty to God. Joseph handled betrayal with stellar distinction because he was committed to living every day under the leadership and wisdom of his Lord.

Hatred and jealousy can cause others to betray us (Genesis 37:19-24)

The introduction to this lesson’s story comes in verse 18, where it states the brothers saw Joseph approaching and decided to kill him. Reuben, the eldest brother, thwarted their murderous objective, but the “better” alternative would spell years of suffering, indignity and anguish for Joseph.

Joseph’s errand, described in verse 14, was to discover the location and needs of his brothers. In other families, such a task would have been interpreted as spying by brothers who were rebellious toward their father. Here, however, Joseph, an obedient son with no malice toward his brothers, traveled openly and his approach was observed. His resentful brothers, who hated him because he was their father’s favorite, seized the opportunity his open approach afforded them.

The brothers initially conspired to murder their brother, though their grievance concerning favoritism was actually with their father. Being dissuaded by Reuben, they reacted impulsively when another opportunity presented itself. Human trafficking was rampant in ancient Palestine.

The Philistines regularly raided the hill country for food, loot and people to sell in the slave markets. It is quite a shock, however, to see men from the formative family of faith turning on their younger brother and selling him to foreigners and a fate for which they had no concern.

Reuben’s effort to save Joseph was lackluster. His responsibility as the eldest son was to lead his brothers and look after the welfare of each one. In such a volatile situation, he should have stayed with his brothers until Joseph’s situation safely was resolved.

Nevertheless, Reuben was strangely absent between verses 22 and 29. He could influence his brothers, yet his absence spelled disaster for Joseph. This story demonstrates the dire importance of following through on leadership wisdom.

God is at work on our behalf even when others abandon us (Genesis 37:25-27)

Judah states his questionable wisdom in verses 26-27. The boy’s life will be spared and so his blood will not be on their hands. The selling of a life into slavery hardly is a merciful replacement for murder. By now, the brothers wanted to be rid of Joseph. Their move to avoid spiritual wrong-doing is not remarkable.

Jesus taught in Matthew 5:21-26 the sixth commandment is not satisfied by merely avoiding the shedding of blood. The commandment teaches every human life has such great value even the least word of derision violates the command. For many, religious practice is about narrowly defining requirements and exercising tactics that work around religious expectations.

Joseph’s brothers found a convenient religious workaround when the Ishmaelite caravan approached. They were saved from the guilt their previous plan would have brought upon them, but they sought no salvation for Joseph, their brother.

Nevertheless, God provided salvation for Joseph. His sale into slavery became Joseph’s salvation. God got Joseph out of a deadly situation and would work through a string of events to bring prominence and reward to his faithful follower.

People betray; God doesn’t (Genesis 39:1-2)

Joseph’s story resumes in Genesis 39. Verse 1 states Joseph was purchased by Pharaoh’s captain of the guard. Such a development was fortuitous because it placed Joseph in proximity to the Pharaoh, though it would be some years before this point would be realized.

Verse 2, introduces the Lord into Joseph’s story. The phrase, “the Lord,” refers to God’s covenant name, “Yahweh.” Each use of God’s covenant name is a reminder of two tremendous truths: God is present with his covenant people, and God’s people have the right to address him directly regarding any concern.

The verse makes clear the Lord was “with” Joseph. This point is stated four times in Genesis 39, emphasizing God’s careful attendance to Joseph’s life despite the cruel swings in his circumstances.

The lesson cannot be missed: Those who live in covenant with God and entrust their lives to him will realize God’s abiding presence, regardless what life deals them. God’s presence is more than a mere substitute for what was robbed from Joseph’s life. God is life itself!

No matter our situation, including betrayal, God never abandons his children. Deuteronomy 31:8 states: “The Lord himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged.” Joseph’s life not only illustrates this promise; it shows God always has faithfully attended to the lives of his people.

• The Explore the Bible lesson for Oct. 19 focuses on Hebrews 7:23-28.

In this section, the Preacher further develops his exposition on Jesus as the high priest in the order of Melchizedek. Melchizedek is mentioned only twice in the Old Testament—Genesis 14:18-20 and Psalm 110:4—and in the New Testament only in Hebrews.

Melchizedek, King of Salem (Jerusalem), met Abraham after returning from defeating Kedorlaomer and his allies. He blessed Abraham and praised “God Most High,” and Abraham gave him a tenth—a tithe—of his possessions. His name means “king of righteousness,” and the Preacher interprets the blessing and tithe to indicate Melchizedek’s spiritual superiority to Abraham.

An illustrative comparison

It is important to understand the Preacher likens Jesus to Melchizedek in a rhetorical sense, not in the historical, critical sense we would expect today. Rabbinical interpretation held only what was mentioned in the biblical text was true. In other words, if it wasn’t mentioned, it didn’t happen.

Based on this understanding, since Melchizedek’s ancestry, descendants, birth and death are not mentioned in the text, he is understood to be eternal. He thus becomes a convenient allegory for Jesus’ high priesthood. The factual details of the Old Testament accounts mean less than the illustrative power of the comparison.

The Preacher can thus establish a distinction between the priesthood of Jesus “in the order of Melchizedek” (Psalm 110:4) and the Levitical priesthood. The Levitical priesthood was passed down in genealogical succession, with the priestly term being limited by the priest’s mortality.

Jesus’ priesthood

In contrast, Jesus, like Melchizedek, “has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life” (v. 16). Levitical priests were required to offer regular sacrifices on behalf of the people and for their own sin as well, “for the law made nothing perfect” (7:19). However, Jesus’ ultimate sacrifice was able to atone for the sins of humanity once and for all.

Finally, Jesus’ Melchizedekan priesthood was established on oath from the Lord, which makes him “the guarantor of a better covenant” (v. 22). In contrast to the many priests in the line of Levi, Jesus’ priesthood is eternal.

Jesus’ permanent priesthood thus opens a pathway for us to have a relationship with God. Jesus “is able to save completely those who come to God through him” (v. 25). Jesus Christ is the only way to God, the only path of eternal salvation. Not only did Jesus’ sacrifice atone for our sins once and for all, but also he continues to demonstrate his great love for us as he advocates on our behalf.

At the right hand of the Father

The exalted Jesus sits eternally at the right hand of the Father and makes intercession for us, his wounds a constant visual reminder of human suffering and pain and his triumph over it.

Like the ineffectuality of the Old Testament sacrificial system has revealed, we are helpless to save ourselves, to do enough, achieve enough, love enough, give enough, have enough, be noticed enough.

As Tom Long notes in his Interpretation commentary: “Someone is always standing in judgment over us—parents, teachers, employers, strangers, our inner selves—putting us on trial, deeming our efforts to be unacceptable. So, day after day, we are condemned to trudge to life’s altar with a new offering, but it is never satisfactory.“

No matter what we accomplish, no matter how good we are, we cannot be made perfect—complete—apart from Christ. Jesus wraps up our life—our humanity—in his own, and places it on the altar before God. Our Savior, our great high priest, bridged the gap of sin between humans and God as he offered himself on our behalf. Jesus is the only perfect priest, and salvation comes through Jesus Christ alone.

A better hope

Rather than continually having to atone for our sins, Jesus’ eternal priesthood introduces “a better hope … by which we draw near to God” (v. 19). We can live in this better hope, and share this better hope with others, with confidence in the “one who is holy, blameless, pure, set apart from sinners, exalted above the heavens” (v. 26).

We can have faith in “the Son, who has been made perfect forever” (v. 28). We can have faith Jesus saves us from our mortal and sinful selves, and faith Jesus makes possible a relationship with the Father that never can be broken. And so, as the Preacher will say a few chapters later, “let us draw near to God with a sincere heart and with the full assurance that faith brings” (10:22). May we draw near to our Savior today.

• The BaptistWay lesson for Oct. 19 focuses on Ephesians 5:21-6:9.

A changed heart brings a changed home

The Apostle Paul’s instruction about character in Ephesians 4:17-5:20 actually is concluded in the first verse of today’s passage: “Submit to one another…” (v. 21), and is the hinge-pin for continued, and quite frankly, rather intrusive direction.

He invites believers to allow the radical change Christ wrought in their lives to change things at home, too. His commands are the foundation for what Billy Graham said: “It is far easier to live an excellent life among your friends … than it is to live for Christ in your home. Your own family circle knows whether Christ lives in you and through you.”

Given the male-dominated society of the first century, this idea of submission would’ve been a bombshell as it was read aloud to the church. I suspect there may even have been whispers of shock. Greco-Roman culture insisted on a prescribed order for social relationships of all kinds. By inviting his readers to willingly subjugate themselves for the benefit of others in the church, he then challenges them to exercise that same kind of submission in their homes.

A counter-cultural choice

For believers to choose to act in love and selflessness, putting others’ needs ahead of their own, was completely counter-cultural, even perplexing. That’s why Paul explains it’s not a surrender of selfhood or an abandonment of one’s own rights, rather, it’s humbly offering deference “out of reverence for Christ” (v. 21).

Paul instructs wives first: “submit yourselves to your own husbands as you do to the Lord” (v. 22). He challenges them to hold nothing in reserve and offer themselves wholly to the leadership of their husbands in the same way the church submits wholly to Christ’s leadership. 

This kind of submission challenges the control issues first seen in the Garden of Eden (Genesis 3:6,16) and demands wives trust their husbands as intimately and willfully as the church trusts Jesus. Sadly, some husbands have taken this as a license to mistreat their wives—mentally, emotionally, physically or spiritually—in the name of submission, as if the Lord approves of abuse, but “submission never means abuse.”  

The real burden of submission, however, isn’t given to wives. It’s given to husbands. Jesus was motivated by selfless sacrifice, advancing what others needed far above what was comfortable for him. Why? “For the joy set before Him” (Hebrews 12:2)—the joy he looked forward to was a complete and whole relationship with us for eternity.

Submission a responce to Christ-like love

He had an end goal in mind. In the same way, Paul invites husbands to love their wives with Christlike passion and clarity so, together, they can fulfill the calling God had in mind when he created marriage in the first place. Ironically, at some point, a wife’s capacity to submit inherently is tied to the husband’s ability to get himself out of the way for her benefit. If a husband expects his wife to graciously and lovingly submit to his leadership, he must demonstrate the kind of passionate, sacrificial, loving sacrifice Christ showed for the church.  

The sad reality is far too many marriages quit before reaching the marital maturity God intended. On the occasion of his 25th wedding anniversary, Philip Yancey said: “Before marriage, each by instinct strives to be what the other wants. After marriage, the process slows and somewhat reverses. Each insists on his or her rights. Each resists bending to the other’s will. After years, though, the process may subtly begin to reverse again. I sense a new willingness to bend back toward what the other wants—maturely, this time, not out of a desire to catch a mate but out of a desire to please. I grieve for those couples who give up before reaching this stage.”

This kind of unity reflects the “one flesh,” idea Paul presents in verse 31.

Paul then shifts his attention to the children in the home, calling them to submit to parental authority. It’s not an easy command, especially since culture and society—and even our instinct as human beings—tell us respect and honor must be earned. Rather, regardless of the deservedness of their parents, children are to obey because of Christ’s command, an instruction first given in the Old Testament (Exodus 20:12).

Life in the home doesn’t flow just from the “top-down,” though. Paul admonishes parents to be mindful of their responsibility to lead their families in keeping with the grace-filled life. He tells them not to provoke their children to anger, irritation or exasperation (Greek, parorgizo), but rather to “bring them up” (literally, “to nourish”) them in the discipline, or instruction and admonition—or warnings—of the Lord (6:4).

A changed heart brings a changed workplace

Further, the grace we’ve received ought to affect the way we treat our employers and employees. Service to and interaction with them is to be as unto Christ (Colossians 3:17). First century slavery, unlike our modern definition, was much more like indentured servanthood, more akin to our employer/employee relationships today.

Paul calls workers to serve sincerely and wholeheartedly for God’s pleasure, not merely for whatever advantage or gain it might bring. When a cobbler asked Martin Luther how he could best serve God, Luther said, “Make good shoes and sell them at a fair price.” We are to serve right where we are, pursuing our calling with our whole hearts in order to glorify God and accomplish his purposes as we live according to his standards.

Slaves could choose to stay with a master even as freedmen, given proper motivation. Thus, Paul commands employers to treat their charges with dignity, honor and respect (v. 9).  

So how does this flesh out in 21st century homes and workplaces?

First, we start with our homes. Those who are married and have children have clear instructions in this passage about how they are to interact with, love and engage family members. But realistically, not every family will look like the picture Paul has painted. In some homes, husbands are abusive, wives are controlling or children are out of control.

Certainly, though, not everyone is married or has children. So we each start where we are, with whatever relationships are integral to our lives. We act with grace and humble submission toward those in our circle of influence, because healthy relationships affect more than just the people involved. They affect society as a whole.

Second, we look at our role in our workplaces. Are we serving for a paycheck or for God’s glory and the advancement of his kingdom? Are we even serving, or do we expect to be served? How do our attitudes and behaviors match up with the characteristics discussed in last week’s lesson? Do people feel respected and treated with dignity each time they interact with us?

Finally, we recognize submissive relationships don’t endorse mistreatment of others. In the past, these verses have been used to defend racial slavery, exploitation of workers, male mistreatment of women, and parental abuse of children.

Christ came to “seek and to save the lost” (Luke 19:10); the scepter of his kingdom is justice (Hebrews 1:8); “he is the head over every power and authority” (Colossians 2:10). Yet he is the same one who “made himself nothing by taking the very nature of a servant” (Philippians 2:7).

Power isn’t always most prominently demonstrated through exertion; it’s often through restraint we see real power exhibited.

It’s time to ask ourselves: “How different would my life and relationships look if I ordered them in reverence to Christ?”

• The Bible Studies for Life lesson for Oct. 12 focuses on Ephesians 6:18-22.

Introduction

Jesus taught about prayer (Matthew 6:5-13; Luke 18:1), and his disciples asked him to teach them how to pray (Luke 11:1). The Apostle Paul frequently references prayer and encourages believers to pray (Romans 8: 26; 2 Corinthians 1:11; 1 Thessalonians 5:17).

The importance of prayer cannot be overstated; it is the believer’s heart communication with his or her Redeemer. The Almighty Ruler of the universe has opened the courts of heaven for his beloved children to call upon him (Jeremiah 33:1-3). Prayer is the most important of all Christian disciplines because it encompasses all other Christian disciplines (Bible study, worship, Christian service, giving, etc.).

This week’s passage closes the body and message of the great epistle to the Ephesians. The epistle describes God’s grand preplanned salvation the Lord offers to people by grace so they may receive it by faith. The implications for Christian service are tremendous, and Paul describes how believers should dedicate their newly transformed lives to serving others.

The inspirational sendoff is the “armor of God” section that begins in 6:11. The armor itself is protective, and each piece relates to an aspect of God’s salvation. The single weapon in the “armor,” the sword, corresponds to God’s word of salvation. The passage then concludes with an immediate description of how to wield the sword of God’s word. It is to be exercised by prayer. Often this detail is left out, but now has become the subject of this week’s lesson.

We are to pray for each other (Ephesians 6:18)

Verse 18 emphasizes the Bible’s encouragement to pray. The verse often is translated as a command. Instead of a cold edict from an autocrat, the command has the flavor and force of a parent who, while running alongside a bicycle and pushing a child, hollers: “Pedal! Push the pedals! You’re doing good! Pedal hard!” Similarly, Paul says: “Pray! Pray! Pray!”

Let’s consider a key grammatical matter. Verse 18 actually continues the sentence begun in verse 17. The two verbal words of verse 18 actually are present participles, not finite verbs, and describe action meant to be concurrent to the action of the main verb in verse 17.

Without a verb, verse 18 is a participial phase extending the action of the verb in verse 17. Because the verb in verse 17 is a command, the participles in verse 18 often are rendered into English as commands. Such a rendering is acceptable, but the passage has more truth to offer. The participles in verse 18—“praying” and “being alert”—describe attending actions to the activity commanded in verse 17: “take the helmet of salvation and the sword of the Spirit … through … praying … and being alert.” God’s salvation and word must be handled with prayer.

Prayer is emphasized in verse 18 by four words. The first three prayer words occur together. The first, a noun, generally refers to prayer. The second, also a noun, denotes earnest or urgent requests. The third, the participle “praying,” tells us to wield God’s word by praying prayers and earnest requests. This triple emphasis on prayer is to be practiced at all times and in the Spirit. Jesus wants his people always to pray, and similarly Paul triply encourages his readers to pray at all times.

The second participle speaks of alertness. This must be pursued with all perseverance. Prayer must be a determined effort. Believers must persist and endure whatever necessary to remain alert in prayer. Alertness is a military concept, appropriately found in context of the armor of God.

The alertness is to be focused on earnest prayer for other believers. This fourth word for prayer actually repeats the second word for prayer. Paul’s thought process is that the use of God’s word requires prayer. He heavily asserts praying by the triple reference. Then he adds a specific focus for prayer: other believers.

We are to pray for the leaders of the church (Ephesians 19-20)

Paul extends the sentence by requesting prayer for himself. Paul was concerned about effectively communicating the gospel. No concerns are made regarding his health or his living conditions. Verse 19 mentions Paul’s “chain” (singular). Other than a reference to being held in legal custody, the chain tells us nothing about Paul’s situation.

Since Paul has passed on, two applications of these verses still remain. First, believers must pray for their spiritual leaders. Christian work is difficult, working with people in their variety of personalities and needs and engaging in spiritual warfare which is not against flesh and blood (Ephesians 6:12). Second, believers must pray for the communication of the gospel. The preaching and teaching of the gospel transformed the lives of Paul’s readers, and it continues its work in the lives of believers and nonbelievers.

When possible, we should stay abreast of how we can pray for others (Ephesians 5:21-22)

Paul finishes the body of his epistle by stating he was sending Tychicus to tell his readers about his situation. Tychicus is described as a beloved brother and faithful servant, qualities to which all believers can aspire. Tychicus’ visit was to encourage the hearts of Paul’s readers. They have been strongly encouraged to pray at all times. Tychicus’ presence would give them plenty to be encouraged about with a letter arriving from their apostle, the likelihood of good news regarding Paul’s situation, and, greatest of all, the news regarding the advance of the gospel elsewhere.

Often in writing, the lasting impression comes from one’s final words. Paul’s lasting impression is his encouragement to pray. The epistle shows how God has taken care of all things for the benefit of his people. With the confidence of a healthy faith in the Lord who has applied his power to the communication of the gospel, Paul encourages his people to pray.