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T H E K I N G ' S B U S I N E S S
May, 1939
was asked. In many delicate and tactful ways, he appeals to his Christian brother, assuming the ground of intimate friendship with him. Throughout the Epistle, the doc trine of imputation is illustrated, though it does not appear in the lesson text. Points and Problems 1. “Grace, mercy, and peace" (2 Tim. 1:2). It cannot be pointed but too often that wherever in the New Testament these terms occur together, “grace" is always put first. And we believe that not only every word of Scripture is inspired, but also that the very order of these words in the Bible is also inspired. The reason that "grace” is always put first must be that here we have the source and foundation of every other blessing in the Christian category. When we examine "peace” with God, we find that we can go back of this blessing and lay our finger on the cause of peace. "We have peace because we first receive God’s grace. But we cannot go back of “grace” and find the reason or cause of that, for in grace we have found the very heart of the eternal God. W e have peace because there is grace, but we have grace just because there is grace. Beyond that no man can ever go. 2. “Without ceasing" (v. 3 ). This de scription of Christian prayer has disturbed some sincere believers, for they know that no Christian actually keeps on praying without any intermission. It has been sug gested that although we may not actually be speaking with God all the time, we should maintain the attitude of prayer at all times. But it seems to me that this is to make a quite simple matter rather difficult. What Paul is really saying is that he had his regular seasons for prayer and that he kept these appointed seasons with God “without ceasing.”
mg mercy may have been that Timothy needed this added encouragement in the difficult position that he held, that of leader in the church at Ephesus. It might have been also to aid in preserving Timothy's humility in his work as a young man among the saints there. The expression of Paul's thanksgiving (v. 3) is an undesigned proof that he never was a hypocrite; the reference to his purity of conscience indicates this fact. Whatever he had done in his unregenerate days had been done out of a pure conscience. But this admission only makes it clearer that even though the conscience may be pure, it is not necessarily good. It is the Word of God alone, applied by the Spirit of God, to which we are to look for guidance, not to conscience, however pure that conscience may be. Paul was thankful for the unfeigned faith which he knew was in his “son." That faith dwelt first in Lois, Timothy’s grand mother, then in Eunice, his mother, and Paul was assured that it dwelt in Timothy also. Moreover, Paul offered thanks that he was reminded to pray for Timothy and that he was remembered by Timothy in the same affectionate manner. Let us mark the lesson here: not only should prayer be offered on behalf of those who are brought to our remembrance, but also thanks should be given to God for the very reminder to pray! Paul’s exhortatibn to Timothy is that he should “stir up the gift of God, which is in thee . . »” (v. 6 ). Both of them knew that the gift was there, and Paul desired that it should be developed—or, to change the figure, that it should be fanned into a glowing flame—in order that Timothy might wholly fulfill his ministry. Many be lievers today likewise have a “gift,” im parted by God, but it is merely smolder ing ineffectually, and needs to be "stirred up.” II. T o P hilemon (Philem. 1-7, 21, 22) This Epistle is the only strictly private letter we have of the Apostle Paul’s. Phile mon has been called “the polite epistle,” because of its delicate urbanity. Yet there is in it nothing of insincere compliment, much less of cheap flattery. It is altogether manly and straightforward. Doddridge said: “If this letter were to be considered as a mere human composition, it must be allowed to be a masterpiece of its kind.” And Luther wrote: "This Epistle showeth a right lovely noble example of Christian love,” reminding us of “Christ who lov ingly pleadeth our cause.” In this Epistle, Paul does not call him self an apostle, because he is writing a private note. In Paul’s opening remarks there is deep appreciation of Philemon and his faith. It is possible for one to encour age and cheer another individual without one’s stooping to the use of flattery, and we need not be afraid of the outcome of the expression of true appreciation. As Paul heard of the saints who were scattered here and there, he at once made them the objects of his intercession. To this “prayer list” he added Philemon. Writing to him, Paul made a request—declaring that Philemon would do even more than
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