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Exclusively published to the Touchstone website each week, these Daily Reflections are brief commentaries on the lectionary readings contained in the St. James Daily Devotional Guide. The reflections are penned by Patrick Henry Reardon, editor of the Daily Devotional Guide and a senior editor of Touchstone. Father Reardon provides here a very brief directional clue for one of the texts each day. Long-time readers of the Daily Devotional Guide will find these reflections an additional help to their reading of Holy Scripture which they can print and keep with their Guide.

The Daily Reflections will be updated weekly.


Sunday, November 3

1 Timothy 1:12-20: Paul realized a providential propriety in the fact that the circumstances of his own life forced him, specifically him, to insist on justification by divine grace, independent of the works of the Mosaic law. He had experienced in his own life the final and deep futility of attempting to be justified before God by a strict adherence to the code delivered on Mount Sinai. After all, Paul had given his whole life to that adherence, and what did he have to show for it? To what did that adherence finally lead him? To blasphemy and persecution (verse 13). He became "the first of sinners" (verse 15), "the very least of all the saints" (Ephesians 3:8). In PaulÕs own experience, that is to say, the Mosaic law became the occasion of sin, not the means of righteousness. This personal experience of Paul is what prepared him, under divine providence, to become supremely the preacher of justification by grace (verses 14-15). He thus became the "pattern [literally "hypotype"] of those who are going to believe on Him" (verse 16). This is why he refers so frequently to his own persecution of the Church, as he does here (cf. Acts 26:9; 1 Corinthians 15:8-10; Galatians 1:13-16; Philippians 3:5-7). This doctrine of justification by grace does not mean, however, that Christians are justified through "faith alone." Indeed, the expression "faith alone" appears only once in the New Testament, and then only in order to refute the formula (James 2:24). "Faith alone" is not only not a biblical way of expressing the correct faith; it is also a very misleading and erroneous way of expressing the New Testament doctrine of justification. In fact, real faith is never found "alone." As here (verse 14), the word "faith" is normally mentioned with love as its expected companion. Paul never says "faith alone," but rather "faith and love" (Ephesians 3:17; 6:23; Philemon 5) or "faith, hope, and love" (1 Thessalonians 1:3; 1 Corinthians 13:13). Faith, taken by itself, not even if it can move mountains, is sufficient without love (1 Corinthians 13:2). Nor is faith given to us in such a way that it can never be lost ("once saved, always saved"). The present text, in fact, speaks of faith as being lost (verses 19-20). Those two men who lost it Paul "handed over to Satan," that is, excommunicated (cf. 1 Corinthians 5:5). One of them, Hymenaeus, held incorrect views on eschatology (cf. 2 Timothy 2:17), while the second, Alexander, had contumaciously taught doctrines contrary to what Paul was preaching (cf. 2 Timothy 4:14). Finally, how is the faith handed down? One of the most important ways of its transmission is through the texts used in sacred worship. In the present passage Paul quotes at least two such texts, in verses 15 and 17, both of them apparently lines from hymns already well known to the readers.

Monday, November 4

1 Timothy 2:1-15: Outside of the Epistle to the Hebrews, this text from First Timothy (verse 5) is the only place in the New Testament where Jesus is explicitly called the "Mediator" (Mesites). It is very important to remark that the word is a noun, not a verb. That is to say, it indicates primarily who Jesus is, rather than what He does. In other words, the mediation of Christ between God and man is matter of His identity before His activity. There is no doubt, of course, that Jesus "always lives to make intercession" (Hebrews 7:25), but He is not our Mediator because He makes intercession for us. Rather, He makes intercession for us because He is our Mediator. His mediation is a matter of His being. He mediates by reason of who He is. He is the Mediator because He, being fully divine, fully shares the integrity of our human nature. He, the eternal and consubstantial Son of God, is "the Man Jesus Christ" (verse 5). Ultimately, He is the only joining link between God and man, not primarily because of His intercession, but because of His being. To the thinking of St. Paul, therefore, this unique mediation of Christ does not preclude other forms of mediation, particularly the mediation of Christians on behalf of one another by their intercession for one another and for the whole world (verses 1-4). It is precisely because there is only one Mediator between God and man that Christians ought to pray for one another. Moreover, it is entirely proper for the saints to ask other saints to pray for them, as in the New Testament we find them doing (Ephesians 6:18-19; Hebrews 13:18). The mediation of Christ is the very reason that the saints pray for one another and seek one anotherÕs prayers. The mediation of Christ, therefore, cannot rightly be used to by-pass our seeking the intercessions of the other saints, in order to "go directly to God." On the contrary, the unique mediation of Christ is the foundation of the social prayer of the saints, both in heaven and on earth, for there is only one and the same family of God found in both of these two places. The mediation of Christ establishes what theology calls "the communion of the saints." This is why, in Holy Scripture, we repeatedly find some saints acting as go-betweens with Christ on behalf of other saints (e.g., Matthew 8:5-7; Mark 5:22-23; 7:26; John 2:3).

Tuesday, November 5

1 Timothy 3:1-16: The "overseers" (episkopoi) in this text were not "bishops" as that word came to be used near the year 100 and has been used ever since. That is the say, when the New Testament uses the word episkopos, the word does not refer to the monarchical episcopate as the Christian Church has traditionally designated that office. When the word episkopos (Greek equivalent to the mebaqqer of Judaism) is used in the New Testament, it has the same reference as elder or presbyteros (the term that Paul uses in 5:17-19). Indeed, in Titus 1 and Acts 20, both words, episkopoi and presbyteroi, are used interchangeably to refer to the identical persons. In the present passage, then, Paul was referring, not to "bishops" in the later sense, but to those ministers whom we have traditionally called "priests," a term derived directly from the Greek word presbyteros. Does this mean that the ministry of "bishop," as we have known it since about A.D. 100, did not exist in New Testament times? Not a bit. Indeed, Timothy was an example of what we would now call a bishop, and so was Titus in Crete. We find both men exercising that same level and kind of authority traditionally associated with the office of bishop, namely, spokesman for the apostles. The evolution of the ordained ministry from the first to the second century, then, was one of vocabulary, not of substance. That is to say, the traditional ministry of "bishop" was clearly present in apostolic times, even though the use of the word "bishop" underwent an evolution during the second half of the first century. The requirement that the "overseer" (episkopos) or "elder" (presbyteros) in the Church be a "man of one woman" was not a prohibition of polygamy. That sort of prohibition would have been unnecessary, since polygamy was forbidden to all Christians. The text refers, rather, to any second marriage, whether a second marriage following oneÕs conversion (the situation addressed in 1 Corinthians 7:12-16) or a second marriage after the death of oneÕs first wife. In either case, a second marriage, according to the present text, is a disqualification for ordination. The reason seems to be a practical one, namely, it has to do with the sorts of domestic and social complications often attendant on a second marriage and the establishment of a second family. It is a practical application of the more general principle that a man cannot be expected effectively to pastor a congregation unless his own household is completely in order (verses 3-5).

Wednesday, November 6

1 Timothy 4:1-16: The opening verses of this chapter are concerned with what St. Paul saw as a general apostasy characteristic of his own times. He believed that he was living in the "latter times" predicted by the prophets (cf. also Acts 20:29-30; 2 Thessalonians 2:3-12; 1 Corinthians 10:11; 2 Timothy 3:1-9; 4:3-4), a view shared widely by other New Testament sources (Matthew 24:10-12; Hebrews 1:2; 1 John 2:18; 4:1-3; 2 John 7). We believe, of course, that they were correct, because the "latter times" are the years that separate the first and second comings of Christ. We Christians do not regard these "latter times" as a period of progress, but as a season of trial, in which the faith of the saints is put to the test. All of this the Holy Spirit foretold through the prophets (verse 1). It is not surprising that some of the proponents who followed "deceiving spirits and doctrines of demons," such as Marcion, Tatian, and the Gnostics, did not accept the canonicity of First Timothy! It is important to stress that doctrinal aberration comes from lying spirits, demons of deception and mendacity (cf. 2 Timothy 2:9-11; 2 Corinthians 2:11). Such doctrinal aberrations include prohibitions against marriage and the full range of the human diet (verses 3-5), both of which prohibitions have been common characteristics of some dualisms in all ages. (One thinks of AugustineÕs conversion from Manichaeanism, for example, and his subsequent fights with them.) The word "reading" (anagnosis) in verse 13 refers to the public proclamation of Holy Scripture, a synagogue practice (Luke 4:16-21; Acts 13:14-16) taken over by the Christian Church and continued to the present day. Such reading was followed by "exhortation" (called halachah by the rabbis) and "doctrine" (known to the rabbis as haggadah), that is, a sermon or homily that was both practical and expository (cf. Justin Martyr, First Apology 67). For such ministry was Timothy ordained (verse 14; cf. Acts 6:6; 2 Timothy 1:6).

Thursday, November 7

1 Timothy 5:1-13: Pastoring a congregation requires not only didactic discipline and skills, such as those treated in the previous chapter, but also social discipline and skills, because a successful pastorate involves dealing with a considerable variety of people and needs. St. Paul speaks of this variety in the present chapter. Sometimes a pastor must reprimand, but the Apostle forbids him to do it with violence. Older men and women in particular are to be treated with a special deference (verses 1-2), a deference all the more necessary TimothyÕs case, in view of his young age (4:12). Young men and women are to be treated as brothers and sisters. In sum, the Christian congregation is to resemble an extended family, and Timothy is to "conduct [himself] in the house of God" (3:15). A singular care is to be taken for those widows who are wards of the congregation (verse 6; Acts 6:1). This is a reference to consecrated women resolved to live in celibacy, prayer, and Christian service. These, along with consecrated virgins (1 Corinthians 7:32-38), are our earliest examples of Christian nuns, pursuing a special vocation that has been with the Church since the very beginning. Like the pastors and deacons, such consecrated widows should have been married only once (verse 9), and apparently for the same reason. In addition to constant prayer (verse 5; Luke 2:36-37), those women were to work at a variety of useful ministries on behalf of the Church (verse 10). Younger widows, out of fear for their immaturity, were not to receive this consecration (verses 11-14).

Friday, November 8

1 Timothy 5:14-25: While Paul held, as a matter of theory, that a widow did better not to remarry (1 Corinthians 7:40), he made exceptions when it came to practice. Some women are simply not called to celibacy and must be discouraged from deceiving themselves on the point (verses 11-15). Paul knew, probably by experience, the sorts of scandal that could be given when celibacy was undertaken by those who were not divinely called to it. He spoke of such scandal as giving "opportunity to the adversary to speak reproachfully" (verse 14). The "adversary" here seems to be Satan (verse 15), known to be especially vicious against those devoted in an intense way to the service of God (Job 1:6-12; 2:1-7; Zechariah 3:1-2). The presbyteroi of verses 17-19 are identical to the episkopoi of 3:1-7. The congregation is to recompense them for their ministry (verse 18), and Timothy is to be slow to accept an accusation against them (verse 19). With respect to a manÕs qualifications for ordained ministry, only time will tell (verses 24-25). So Timothy is not to take the step of ordaining them hastily. If Timothy ordains an unworthy pastor, he will partake of that pastorÕs sins (verse 22). Finally, Timothy must take better care of his own health (verse 23). Here we gain a genuine insight into the young manÕs character. This verse informs us, first, that Timothy, throughout his many labors, also suffered from a poor constitution. It also indicates that Timothy was an ascetical man, whose self-denial and mortification were sufficiently austere to raise the concerns of even so disciplined an ascetic as Paul. Timothy, in short, lived a life of mortified habits and self-control, even to the point of endangering his health.

Saturday, November 9

1 Timothy 6:1-10: Besides those social relations created by the structure of the Church itself, there were specific social relations that were brought into the Church from outside. One of these was the relationship between slave and master, a relationship potentially problematic and sufficiently complex to be addressed several times in the New Testament (verses 1-2; 1 Corinthians 7:21-22; Ephesians 6:5-8; Colossians 3:22-25; Titus, 2:9-10; Philemon, passim; 1 Peter 2:18-21). In the present text, verse 1 deals with Christian slaves under pagan masters, and verse 2 treats of Christian slaves under Christian masters. We cannot fail to note that Paul is not offended by the social inequalities inherent in slavery. Indeed, he takes these inequalities for granted, because the Gospel contains no mandate to dissolve all the political and social inequalities in the world. Paul endeavors, rather, to apply the principles of the Gospel to the world as he finds it, not as a social reformer might want it to be. Although Paul affirmed that "there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female" (Galatians 3:28), he showed not the slightest democratic impulse. Although he insisted that "you are all one in Christ Jesus," this truth never posed itself to his mind as a basis for an egalitarian political or social system. In the present instance Paul was concerned that the Christian slave not bring the Church into disrepute by disrespecting his pagan master, and that the Christian slave not use his standing in the Church as an excuse for disrespecting his Christian master.



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