Please turn in your Bibles to Philippians chapter two. Philippians two, as we work our way through Paul's letter to the church in Philippi, our focus tonight will be verses 19 to 24, his commendation of Timothy. But I wanna read the section beginning in verse 12 to the end of chapter two. Beginning in chapter 2 at verse 12, do all things without complaining and disputing, that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding fast the word of life, so that I may rejoice in the day of Christ that I have not run in vain or labored in vain.

Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all. For the same reason, you also be glad and rejoice with me. But I trust in the Lord Jesus to send Timothy to you shortly, that I also may be encouraged when I know your state. For I have no one like-minded who will sincerely care for your state, for all seek their own, not the things which are of Christ Jesus.

But you know his proven character, that as a son with his father he served with me in the gospel. Therefore I hope to send him at once, as soon as I see how it goes with me. But I trust in the Lord that I myself shall also come shortly. Yet I considered it necessary to send to you Epaphroditus, my brother, fellow worker, and fellow soldier, but your messenger and the one who ministered to my need, since he was longing for you all and was distressed because you had heard that he was sick.

For indeed, he was sick almost unto death, but God had mercy on him, and not only on him, but on me also, lest I should have sorrow upon sorrow. Therefore I sent him the more eagerly, that when you see him again, you may rejoice, and I may be less sorrowful. receive him therefore in the Lord with all gladness, and hold such men in esteem. Because for the work of Christ he came close to death, not regarding his life, to supply what was lacking in your service toward me. Amen.

Let us pray.

Opening Prayer

Our Father, we thank you for the written word of the living and true God, We pray now that the Spirit who gave us this word would guide us in our understanding, help us to see the glorious Christ of the scriptures of the Bible, of the gospel, and may we see how his servants conducted himself in this first century context. We ask that you would forgive us for all of our sins and unrighteousness, cleanse us in that precious fountain that is open for sin and uncleanness. And we ask this in the name of the Lord Jesus Christ, amen.

Introduction

Well, now Paul starts to relate some personal things to the congregation there in Philippi, and he kind of is doing a bit of a travelogue, his intention to send Timothy, he had already sent Epaphroditus. And so

The Plan of the Apostle

I want to look first at the plan of the apostle in verse 19, and then secondly, his commendation of Timothy in verses 20 to 22. And then finally, the hope of the apostle in verses 23 and 24. And we'll learn a little bit more about Timothy along the way. But remember the situation.

The book of Acts ends with Paul in prison in Rome, and that's about A.D. 60 to 62. While he's in the prison, he writes Ephesians, Philippians, Colossians, and Philemon. We refer to those as the prison epistles. Notice in verse 25, he had already sent Epaphroditus to the church in Philippi.

Epaphroditus was likely either a pastor, one of the elders in that congregation, and it was the way that Paul would have sent that letter back to them. In fact, if you look at chapter 4, specifically in verse 14. Nevertheless, you have done well that you shared in my distress. Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving, but you only.

For even in Thessalonica, you sent aid once and again for my necessities. Not that I seek the gift, but I seek the fruit that abounds to your account. Indeed, I have all and abound. I am full, having received from Epaphroditus the things sent from you, a sweet-smelling aroma and an acceptable sacrifice well-pleasing to God." So the church in Philippi sends Epaphroditus with gifts for the apostle.

It wasn't birthday presents. It wasn't some other kind of a gift exchange. It was probably food and clothing and the things that he would need in the prison. And so then Paul sends Epaphroditus back to them with the letter that he has penned to them.

So that's sort of the situation here in chapter 2.

Paul's Desire to Send Timothy

Notice in verse 19, he says, I trust in the Lord Jesus to send Timothy to you shortly. So this is what his desire is. And then he gives the reason for that at the end of verse 19, that I also may be encouraged when I know your state. Now, Timothy would certainly be an encouragement to the church in Philippi, but Paul also wants to be encouraged by what he hears concerning the church in Philippi.

In other words, Paul, languishing in a prison, wants to know how the saints of Christ are doing. calling his lawyer, he's not bartering with the civil justice system, but rather he's concerned for the churches. He's writing letters to them, he's setting forth the glory of Christ, he's calling them to live in a particular way, and he wants to hear about that church in Philippi so that he himself can be encouraged. John Gill says, the comfort and pleasure of gospel ministers lie in the good of the churches of Christ. It puts them in good heart and soul, as the word here used signifies.

When they hear of their steadfastness in the faith of Christ, of their love to one another and all the saints, and of their patience under sufferings. He wants to be encouraged with the state of the church in Philippi, a church that he has great fondness and a great love for. And then

The Commendation of Timothy

he speaks specifically concerning Timothy. And as he describes or commends Timothy, we see something about what should be desirable in a minister of the gospel. Listen to Zanke. He says, those who lead in the churches, not just in everything generally, but even in the sending of their envoys.

So he's going to send Timothy as an envoy. He's going to send Timothy as a messenger. He wants Timothy to go and encourage the church. He wants Timothy to bring back a report concerning the church to be a means of encouragement to the Apostle Paul.

So those who lead in the Church's ought, not just in everything generally, but even in the sending of their envoys, to hope for the Church's health and comfort rather than for their personal interests. And so, likewise, they should not send blockheads as envoys, but Timothy-like men who can and wish to attend to the health of the churches. Probably should have given a trigger warning there because Zanke uses a mean word. He refers to men that aren't Timothy-like as blockheads.

Now he goes on in verses 20 to 22 to show how Timothy is not a blockhead. how Timothy is the man for this particular task. So I want to look at the devotion of Timothy in verses 20 and 21, and then the service of Timothy in verse 22. So with reference to Timothy,

Timothy Is Like-Minded With Paul

notice in the first place, Timothy is like-minded with the apostle Paul. So in verse 20a, we read, for I have no one like minded. Turn back to the book of Acts in Acts chapter 16, when Paul meets Timothy. It's a very instructive situation, a very instructive setting.

Paul and Barnabas setting forth or setting out. They're not Barnabas anymore. They had a split or a division. And so it's Paul and Silas going out on that second missionary journey.

That takes place in chapter 15, verse 36 to chapter 18 at verse 22. and the dates are A.D. 49 to 52. So notice in Acts 16.1, then he came to Derbe and Lystra, and behold, a certain disciple was there named Timothy, the son of a certain Jewish woman who believed, but his father was Greek. He was well-spoken of by the brethren who were at Lystra and Iconium. He already was well-proven.

He was already well-known. He already had a good reputation in terms of faithfulness. So when the Apostle Paul hears this, we read that in verse 3, Paul wanted to have him go on with him. And as we look in the New Testament, we learn a lot about Timothy.

He resided in Lystra and was likely a convert under Paul's preaching. He had a Jewish mother and a Greek father. that necessitated the circumcision issue, not because it was a law that Timothy needed to submit to in order to be saved, but not to give offense to the places where they would go where there were Jews. As well, he was taught the Old Testament from his youth. We see that in 2 Timothy 1, 5, and 2 Timothy 3, verses 14 and 15.

He was named by Paul in several of the greetings to the churches that Paul writes to. 2 Corinthians, Philippians, Colossians, 1 and 2 Thessalonians. According to Hebrews 13.23, he spent some time in prison and was ultimately released from that. So the reputation of Timothy preceded him. The Apostle Paul hears this and now Paul wants to take him. on this second missionary journey.

He's well spoken of by those brethren. He is well known by the church in Philippi, such that Paul doesn't have to launch into a biography and where he was born and what he has done and all those sorts of things. He says, you know his character, you know that he's well proven. He was recognized as valuable by the Apostle Paul.

Paul speaks in his epistles this way. He understands that Timothy was a recipient of sovereign grace, 1 Timothy 6.12. He was a true son in the faith to Paul, 1 Timothy 1.2 and 2 Timothy 1.5. And he was a fellow worker with Paul according to Romans 16 and verse 21.

So we know that Paul loves Timothy. We know that Paul values Timothy. And going back to our text, we'll see why he's not a blockhead. So notice in verse 20, for I have no one like-minded.

Go back to chapter two in verse two. Notice, fulfill my joy by being like-minded, having the same love, being of one accord of one mind. In their own ways, both Timothy and Epaphroditus exemplify certain of these exhortations that are given in chapter two, verses one to four. So in verse five, Paul says, let this mind be in you, which was also in Christ Jesus.

So Jesus is the supreme example of those particular things set forth in 2, 1 to 4, but so are Timothy. So is Timothy in Epaphroditus. These men exemplify true Christian grace, and they are godly men. Now when Paul says, for I have no one like-minded, if we ask the question, what kind of mind does the apostle Paul have?

Well, it would take us a while to sketch that in the New Testament, but with reference to this immediate book of Philippians, we recognize several things. First, the priority of the gospel. Timothy, like Paul, had priority in terms of gospel. We see that with Paul in chapter 1 at verses 12 to 14.

Secondly, the emphasis on Jesus Christ. Philippians 1, verses 15 to 18. Paul says that some preached out of ill will. Some preached out of contempt for the Apostle Paul.

They didn't like the fact that he was in prison. They didn't like the fact that he perhaps was throwing shade on the gospel of our Lord Jesus. But Paul didn't care. It wasn't his reputation.

These men, though in their dislike of the Apostle Paul, nevertheless preached the truth as it is in Jesus. And in that, he rejoices, according to verse 18 in chapter 1. As well, Christ is the focus for the Apostle Paul, both in life and in death. So when he says that Timothy is like-minded, we conclude that Timothy is this kind of man as well.

Remember in Philippians 121, for to live is Christ and to die is gain. As well, the Apostle Paul understood what is necessary in the life of the Church of the Lord Jesus Christ. Again, the exhortations in chapter 2, verses 1 to 4. Not be the best people on the face of the earth, though, you know, pursue that, but be loving to one another.

Have unity among yourselves. Let no one be filled with pride and conceit, but rather esteem others as better than yourselves. As well, the knowledge of the mystery of the Incarnation. Timothy is like-minded, not only in the practical application of Paul's doctrine, but in the doctrine itself.

And for the Apostle Paul, he highlights the mystery of the incarnation when he speaks concerning the incarnate Son in chapter 2, verses 6 to 11. But not only the mystery of the incarnation, the mystery of the Trinity. How does the Son relate to the Father? The Apostle knew that, the Apostle understood that, and like-minded Timothy also understood that as well.

So Timothy is like-minded with the Apostle Paul. But then notice, secondly, in terms of his devotion,

Timothy's Genuine Concern for the Church

Timothy is genuinely concerned about the church. He is genuinely concerned about the church. Notice in 20b and 21, "...who will sincerely care for your state. For all seek their own, not the things which are of Christ Jesus." So he's like-minded with Paul, but he has a genuine devotion to the church.

He's sincerely concerned about their state. That's what Paul says. Again, look back at chapter 2 and verse 4. Let each of you look out not only for his own interests, but also for the interests of others.

That's Timothy. He's genuinely concerned. He is sincerely after the good of the church in Philippi.

Contrast: Seeking Their Own

Note that contrast with the men of verse 21. Why is Timothy commended? Because of verse 21, for all seek their own, not the things which are of Christ Jesus. Now, Paul could be speaking hyperbolically.

The Bible uses hyperbole. when it says all something, but it doesn't mean every jot and tittle of that something, but perhaps he is speaking literally. Notice what he says in verse 20, for I have no one like-minded. He does not say, I don't know anyone like-minded, but I don't have anyone like-minded. Paul is in a Roman prison.

Paul does not have at his fingertips every single Christian minister that he knows. He has Timothy present with him. Those who are professing Christians, those who are professing ministers, are not necessarily the sorts of men that Timothy are. Timothy is willing to make the long trek from Rome to Philippi.

I just Google mapped it and it said 19 hours. That's a long trip for a Timothy to go from Rome to Philippi. And so all these other men were not willing to undertake such a venture, but the apostle Paul is. Timothy is, and Paul commends Timothy for that very reason.

And I think that the apostle is speaking a priority. See, the minister is not to neglect himself, and the minister is not to neglect his family. In fact, in 1 Timothy 3, verses 4 and 5, a man shouldn't be in ministry if he doesn't know how or doesn't take care, rather, of his family. If he doesn't manage his own family, how can he take care of the Church of God?

The minister must put Christ first. Again, not to the neglect of his family. There's a couple of characters in the history of the church that I think did this in a negative way. They left their wives for extended periods of time in a situation that I can't imagine was legit and good, but they are heroes.

I won't mention their names because I don't want to I don't want to throw shade on them, but it just doesn't seem that it was an appropriate task or an appropriate venture. The minister must take care of himself and his family. The minister as well, though, must make a priority out of Christ. Notice in Acts chapter 15, so just prior or just about the launch of the second missionary journey, We have this sort of dissension or division rather over John Mark.

Notice in 1536, then after some days, Paul said to Barnabas, let us now go back and visit our brethren in every city where we have preached the word of the Lord and see how they are doing. Now, Barnabas was determined to take with them John called Mark, but Paul insisted that they should not take with them the one who had departed from them in Pamphylia and had gone with them to the, and had not gone with them to the work. So the Apostle Paul says, no, I don't want John Mark. He set out with us prior, but he didn't continue with us.

Now, John Mark was not dead to the apostle Paul. Paul in 2 Timothy chapter four says that we can use John Mark. So this wasn't an apostasy. This wasn't a defection.

This wasn't a relinquishment of the truth. It's just that his priority at that particular time was not Christ. It was not on mission. It was not on the churches of the Lord Jesus Christ.

We know that familiar statement. You can turn there in 2 Timothy chapter four concerning Demas. And I think we see world there and we conclude that he went after prostitutes and smoked meth. But I'm not sure that's what we ought to conclude from this particular statement.

Notice in 2 Timothy 4 at verse 9, Be diligent to come to me quickly, for Demas has forsaken me, having loved this present world, and has departed for Thessalonica. Crescens for Galatia, Titus for Dalmatia, only Luke is with me. Get Mark, here's the John Mark that they had a division over, and bring him with you for he is useful to me for ministry. So Mark was not dead to the apostle Paul.

They had a falling out or Paul wasn't convinced that he should take him on the second missionary journey. But that doesn't mean he's washed out and he's wiped out and never to be heard from again. But with reference to this Demas, he has forsaken me. It doesn't say he has forsaken Christ.

And in the context, basically the apostle is arguing that all of his companions had departed from him. In other words, he's alone now. This is his second Roman imprisonment, and he's about to die, and he makes the great point that the Lord did not abandon me. The Lord, according to verse 17, stood with me and strengthened me." Calvin makes this observation on Demas, and so does Gill, similarly.

And yet we must not suppose that he altogether denied Christ or gave himself up either to ungodliness or to the allurements of the world, but he merely preferred his private convenience or his safety to the life of Paul. That's a much more charitable reading and probably is something that we ought to interpret with reference to Timothy. Timothy is willing to forego convenience. Timothy is willing to leave Rome and go to Philippi.

Timothy is willing to go to that church and to be served or to serve that church in a way that is like-minded with the Apostle Paul. Not every man would do that. Not every man is committed like that. Not every man has that priority structure.

And that's why the Apostle Paul commends him. And then with reference to emphasis, again, verse 20 in chapter 2, 4, I have no one like-minded who will sincerely care for your state. For all seek their own, not the things which are of Christ Jesus. What's the emphasis for the Apostle Paul? when it comes to a Timothy?

What is the emphasis for the apostle Paul when it comes to a like-minded brother engaged in the service of Christ? Again, I'll quote Zanke. Zanke is one of those commentaries I like and I don't like. I don't like it because I just wanna stand up here and read the pages on the text.

So my encouragement, if you want Philippians, get Zanke. It's a very helpful commentary. But listen to what he says concerning the office of an overseer and teacher. These four things, which is what Timothy was.

We gotta make sure we jump back for a moment and realize that Timothy's not a motivational speaker. Timothy's not peddling wares. Timothy's not a doctor. Timothy's not a lawyer.

Timothy's not a construction worker. All useful things and all helpful in the life and in the context of the church. But what's Timothy? Timothy is a like-minded with Paul preacher of the Word of God.

That's what overseer, that's what teacher, that's what he's doing. So these four things are required of any overseer and teacher. First, he is to be like-minded with the apostles to the greatest extent possible. That is, he is to have a truly apostolic soul for performing his office.

Second, he is to be genuine, diligent, and solicitous in performing his office. And he is to attend diligently to the church. Third, he is to be a genuine overseer, and he is to perform his office genuinely, teaching pure, not impure or corrupt doctrine, and interpreting the Holy Scriptures in a genuine way and not peddling the word of God. Finally, let him seek after and attend to the things of the church, that is, the well-being of the church and each of the faithful." It's a blessed sort of exposition on what's going on in terms of Paul's mind.

Paul wants like-minded brothers who are in gospel ministry to be like Paul, whose priority was Christ and Him crucified, whose willingness to be insulted, his willingness to be thrown under the bus, But as long as somebody is preaching truth, Paul rejoices in that. A man who's able to say, for to me to live is Christ and to die is gain. A man who knows the mystery of the incarnation. A man who knows the mystery of the Trinity.

This man has Timothy as a faithful servant.

The Service of Timothy

Notice then the service of Timothy in verse 23. So 20 and 21 shows his devotion. He's like Paul, and he's genuinely concerned about the state of the church. But in terms of his service, first he's proven.

Timothy's Proven Character

Verse 22, but you know his proven character. They wouldn't have said, why Timothy? Why would he send Timothy? Timothy doesn't preach.

Timothy just comes and tells stories. Timothy brings his latte up to the front with his holes in his jeans and just waxes eloquent about his life. No, they don't do that because they know Timothy. They know his proven character.

From the very introduction of Timothy in Acts chapter 16, we see what? Faithful man, faithful servant. And so the apostle commends him this way as he is planning to send him back to Philippi. So the Apostle had heard of his character in chapter 16 of Acts 2 and 3.

Paul wanted to go with him. I've always thought that. If the Apostle Paul wants to take you on a missionary journey, that's a good sign. We see he's discriminating.

We see that when it came to John Mark and what appeared to be a divided road in that man's heart, Paul's like, no, I don't think he's ready for it this time. He left us the time before. I'm not sure I wanna bring him back into the mission field in Acts, you know, in the second missionary journey that's gonna start in Acts 15, 36. Barnabas is like, no, I wanna take him.

Barnabas was related to him. I think Barnabas was his uncle. Barnabas is like, no, John Mark's a good guy. Let's bring him.

Paul says, yeah, he is a good guy, but we can't afford to have somebody not go on with us. And Paul and Barnabas disagreed very severely or sharply over that instance, and they went their own separate ways. Now, brethren, I deduce from that that at times good men differ. We shouldn't read too much into that.

Wow, I can't believe that Paul and Barnabas actually Pauls and Barnabases have done that through the history of the church and have been mature enough not to cut each other off and have been mature enough not to delete them from their address book or to unfriend them or block them on Facebook. Pauls and Barnabases can dispute, debate, disagree, and even get to the place where there is division amongst them and go their separate ways. Some say, well, Paul's commended in that particular passage, and it seems to show that Barnabas, well, I don't read it that way at all. In fact, it's a division of labor now.

Barnabas goes his way and Paul goes his way, and they do their thing. So the churches as well had observed Timothy's proven character. And then he goes on to say in verse 23, or I'm sorry, verse 22,

Son Serving With Father

but you know his proven character that as a son with his father, he served with me in the gospel. It's kind of like, like father, like son. You see that in Jesus' ministry in John 5, 19. Then Jesus answered and said to them, most assuredly, I say to you, the son can do nothing of himself, but what he sees the father do for whatever he does, the son also does in like manner.

So like father, like son, that's the paradigm. The apostle Paul was the father in the relationship. Timothy was the son in the relationship. Timothy saw Paul and Timothy said, I want to be like that.

I want to function like that. I want to engage in service that way. And that particular service, notice the language, he served with me. Not he lorded it over the churches, not that he was a pope, not that he was the hierarchical sort of figure in church history, but he served with me.

And I love that language as well. Paul doesn't say he served me. He doesn't say that. I really like Timothy because he's really good to me.

I really like Timothy because here I'm languishing in this Roman prison and he always fetches me water and he gets me some food. He doesn't say that. He doesn't say he served me. He says he served with me.

And that is to Christ and to the church of the Lord Jesus Christ. The apostle wasn't commending his service to Paul, but with Paul. to Christ. The apostle was setting forth a good example for older and younger ministers. And again, I lean on Zanke here.

I think he has some good observations. He calls them senior and junior. But in the mind of Zanke, I'm pretty confident I can go there. He didn't sort of envisage this modern senior pastor, executive pastor, lead pastor, youth pastor, this pastor.

Do you know in the Bible you find pastor Not all these subdivisions. Well, he's the pastor of the parking lot. He's the pastor of the office. He's the pastor of the fellowship hall.

You don't have to be called pastor to serve in a church. It's like you don't have to be called deacon to serve in a church. I'm being a little bit absurd here. I don't think any churches do have pastor of the fellowship hall, but they stacked a deck with all these different dudes doing all these different, sometimes women, doing different things.

There's elders and deacons in the church. Those are the two abiding offices. Elder slash pastor slash bishop. Those three terms apply to the one office that has as its priority teaching, ruling, governing.

How do they rule? How do they govern? Through preaching and teaching. It's not magisterial, but rather it's ministerial.

And the Apostle Paul commends Timothy in terms of his service. And then he gives, or Zanke gives some good encouragements. The older must not exalt themselves above the younger. He served with me.

He doesn't say, served under my judicious eye and my super, he served with me. As well, the older should commend the younger to the church and recognize that he too is a gift given to the church and speak well of him and respect him and understand that there's parity in that eldership and that the younger man has valuable contributions to make in the context of the eldership and in the church. And then Zanke says this as well, and I'll quote it specifically, not for any other reason than I just think he says this well and it needs to be said. He says, as for the juniors, although they are the seniors' fellow servants, they ought nevertheless to defer to them, as is the duty of children to parents, and submit themselves, yielding to their counsel and admonitions and serving Christ with them. not as equals, but as children serving alongside parents, following their example in what they do to edify the churches.

Now maybe he overstates the case a bit, but I don't think so. The guy that just comes into an eldership with reference to a church that's been established and a pastor that's been there for a few years, it might be the better part of wisdom for the younger man to take direction from the older man. Again, the older man, if he has any degree of wisdom, will listen to the younger man and will give value and commendation to the younger man. Sometimes the younger man is going to be right.

There is a way that one conducts himself in such a context, and the Apostle Paul is able to commend Timothy as a son. But you know his proven character, that as a son with his father, he served with me in the gospel. That is a blessed statement that the Apostle is able to make about this man, Timothy. And

The Hope of the Apostle

that brings us then finally to the hope of the Apostle in verses 23 and 24. It's basically the same. He hopes to send Timothy and he hopes himself to visit Philippi. Notice in verse 23, Therefore I hope to send him at once, as soon as I see how it goes with me.

He wants to send Timothy to encourage the church. He wants to send Timothy to get a report on the church to bring it back to encourage the Apostle Paul. But notice what he says, as soon as I see how it goes with me, what does that mean? He's in a prison.

He doesn't have a direct line to the warden. He doesn't know when he's going to get out. He doesn't know at this point if he's going to get out. It's a very fluid situation.

There's a lot of variables. There's a lot of things that attention is increasing in the empire against the Christian church. Not so bad at this point, but it's on the way. Apostle Paul has been the target of the opposition of unbelieving Jews.

For that reason, he ultimately stands before the civil magistrate. For that reason, he ultimately ends up in jail. He's not really sure what's gonna happen. I gotta kind of figure out what's gonna happen here.

Timothy might be more useful to me at this particular juncture. So I hope to send him soon, but I need to figure out what's gonna happen relative to my particular situation in this jail in Rome. And then notice verse 24, I'm sorry, verse 24, but I trust in the Lord that I myself shall also come shortly. Notice the object of his trust is the Lord, not the emperor, not the civil state, not the good public defender that's been assigned to him, but rather he trusts in the Lord relative to his situation in this particular prison.

He is not trusting in horses or in chariots, but rather his trust and hope is in the name of the Lord, our God. And as we have seen in this particular epistle, the apostle recognizes that he could die. He doesn't seem to think it's going to happen, but he knows that it is a possibility. Again, a fluid situation with a multitude of variables.

The emperor perhaps could get upset and get outraged. Christians have to die, which does happen later. in about AD 65-ish and 67-ish. But right now, the apostle has this idea that he could live, he could die, he could stay in jail, he could be released. Again, he doesn't know.

Notice the real possibility of death. 121, for to me to live is Christ and to die is gain. He's not just sort of hypothetically telling us how great and glorious he is in his devotion to Christ. The die thing could actually happen to him. Notice as well in chapter one at verse 23, for I am hard pressed between the two, having a desire to depart and be with Christ, which is far better.

A desire to depart and be with Christ means to die. So that's certainly a possibility at this point. We see it in 2.17. Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoiced with you all.

So the real potential is that he could die. He could die. His confidence seems to be more so that he's going to live. I mean, he's not a fool.

He's not a blockhead himself. He's able to see the goings on in the empire. He probably hears the talk in the cells. He hears the talk from people that come and visit him.

What's the temperature like out there? I don't mean, is it 30 Celsius? What's the political climate? What's the situation like?

Is it gonna be the case that I'm gonna die? So he's not foolish and he understands what's happening. So he has this reality, notice in 1.24. Nevertheless, to remain in the flesh is more needful for you, and being confident of this, I know that I shall remain and continue with you all for your progress and joy of faith.

That your rejoicing for me may be more abundant in Jesus Christ by my coming to you again. He has this confidence, more than likely he is going to be free and he is able to come back or visit the church in Philippi. So,

Application

in conclusion, I want to just point out a couple of things, and some of it has to do with the blockheads. First, the encouragement of a true minister. The apostle wanted to know their state. Why?

So he could be encouraged. It's not about numbers, it's not about budgets, it's not about buildings, it's about people. Are the people of God growing in the grace and knowledge of the Lord and Savior Jesus Christ? Are they learning the mystery of the Trinity?

Are they learning the doctrine of the incarnation? Do they understand Philippians 2, 6 to 11? Not can they preach it, write it, or solve it, but do they understand propositionally what is revealed there? Are the people of God growing in the grace and in the knowledge of our Lord and Savior Jesus Christ?

Are they conducting themselves the way that Paul exhorts them to in Philippians chapter 2 verses 1 to 4? Is that kind of stuff going on? That's what encourages a true minister with reference to his task. Secondly, the necessity for true ministers, not blockheads, but Timothy-like men.

If I was A clever preacher and gave clever titles. This one would just simply be called No Blockheads. Men that are like-minded with the apostles. Men that are like-minded with the apostles, doctrinally and practically. men that know what the Scripture teaches, and men that can articulate what Scripture teaches.

The elder must be able to teach 1 Timothy 3, verse 2, Titus 1, verse 9. He can be all the things that Paul enjoins for the minister in those passages with reference to his character. He can manage his household well. He could be a faithful servant, not greedy for money, not given to drink, not given to those things that Paul forbids or condemns.

But if he can't teach, he shouldn't be an elder. I think that's a tough concept today, but he's so nice. He's good with the books. He's really got a good mind for if he can't preach or teach.

According to the Apostle Paul, this is an essential feature or an essential element involved in the pastoral ministry. Again, you can be a godly great guy, a fantastic benefit in the life of the church, but if you can't open your mouth and articulate truth such that the people of God can learn it and grow from it, then you're not supposed to be an elder. I hate to burst people's bubbles, but those bubbles at times need to be burst. It isn't the case that godliness is only tied up in pastoral ministry.

That's pathetic. You can be godly without being a pastor. I would submit there's a lot of people a whole lot godlier than me, and I am a pastor. So it's a pretty interesting juxtaposition going on.

I would suggest, secondly, men that are sincere in their care for the church, not themselves first, not themselves first, seek first the kingdom of God and His righteousness, and then these things shall be added to you. Why is Timothy commended by the Apostle Paul? Because he's not like those other guys that seek their own, but rather Timothy is willing to genuinely and sincerely care for your state. He's concerned about the life of the church of the Lord Jesus Christ.

Men, thirdly, of proven character and who are able to teach. What's Timothy's value? What's Timothy's contribution? What does Timothy bring to the table?

Yeah, he's a great guy, but he served with me in the gospel. That's why I'm commending him. Paul no doubt knew a bunch of great guys, but Timothy happened to be a great guy that was faithful in preaching the gospel. Fourth, men that function as servants in the church and not masters of it, not lords over it.

Second Corinthians, the apostle Paul says, we are not We're not men that exercise dominion over you. We're not lords of your conscience, but rather we are workers with you for your joy. That's the emphasis of the Apostle Paul on New Testament ministry. Workers with you for your joy.

Not slave drivers and taskmasters and scolders and guys that are oppressive and abusive to the sheep of the Lord Jesus Christ. No, we're workers with you for your joy. And what brings joy to the people of God? The word of truth.

The Spirit's blessing upon that word, such that it finds its way in their minds and hearts, and then it fleshes out in their daily lives, in their conduct, in their families, in their work environments. And then I would suggest, thirdly and finally, the importance of true ministers. We know from our confession, but even more importantly, we know from the Bible, we know from our theology proper that God is the first cause. In fact, our brother mentioned that tonight.

Samson, why? We really don't know. I'm guessing she was probably pretty attractive. That would be at least part of it.

She's right in my eyes. That's what your margin says. That comes up later in the epilogue. Everyone did what was right in their own eyes.

So when he says that to his parents, she's right in my eyes. She's probably attractive. but it was of the Lord. Why? The Lord was starting a quarrel with the Philistines and Samson was gonna beat them down.

It's a glorious narrative cycle. It is wondrous and blessed and delightful. So God, the first cause, Samson, the second cause, she's attractive. Something about her, she's good in my eyes.

Well, with reference to the ministry, Yeah, God could snap his cosmic fingers and save who he wants, but that's not what he's ordained. Paul tells us unequivocally in 1 Corinthians 1.21, For since in the wisdom of God the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. I've always found it intriguing that in Acts 13 at verse 48, you've got a statement concerning absolute sovereignty. All those who are appointed to eternal life be lead.

And then you have another statement in Acts chapter 16 of absolute sovereignty. When God opened Lydia's heart to receive the things spoken by the Apostle Paul. So absolute sovereignty, 1348. Absolute sovereignty, 164-ish. 14-1, the apostles so spoke that a great multitude believed.

Huh, second causes. And not only second causes, but good ones. They so spoke. They had facility, they had competence, they had content, and they were able to articulate that truth.

They so spoke that a great multitude believed. So God, in His infinite wisdom, having ordained the salvation of a great multitude that no man can number, from every tribe and tongue and people and nation, that God has ordained the Christian ministry as a means, a primary means, of proclaiming the truth so that God saves sinners. I would suggest as well the sincerity by which the church is governed. You're never going to get perfect elders.

You're never going to get perfect pastors. Can I let you in on a little secret? All pastors are odd ducks. Can I let you on another secret?

All people are odd ducks. The subset of pastors in the genus all people are odd ducks too. They've got strengths, they've got weaknesses, they've got issues. Sometimes lots of issues.

I mean, looking after themselves is a full-time job. Then they're usually married. Then they're pastors and they got lots of other things going on. So, odd ducks.

We need to be gracious in this phase as we look at men for the eldership to realize that they're all messed up in one way, shape, or form. And I don't say that to burst our bubbles and say it's an impossible task. No, it demands grace and patience and love and kindness and the recognition that pastors are all ducks. Thirdly, the servitude necessary by those who labor in the word and doctrine.

I love the language the apostle uses there, that as a son with his father, he served with me in the gospel. How does Paul view preaching? He doesn't view it, you know, Sunday morning, I wake up, I have a cup of coffee, I greet the wife, I kiss the kids, I flip my Bible open and I say, where's the spirit leading me to preach today? That's not how Paul approached it.

Paul says it's labor. Now, I'm not one of those guys that thinks the pastoral ministry is the hardest ever. I don't. Or the hardest job.

I mean, when it's pouring rain outside, I'm not outside. That's a benefit. That's a good thing. I could say when it's really snowing out, I'm not outside, but I am.

But I got a trusty snowblower, and I'm cleaning off the sidewalks, trying to build love in the neighborhood. It was a good thing during the COVID era. They'd see me out there, and it gave us a little bit of traction in terms of the neighborhood. It's not the hardest job physically.

It's not the hardest job mentally. We're not splitting atoms. We're not trying to figure out the mysteries of the universe. But it is labor if done well and done rightly.

Listen to the Apostle in the way that he speaks of it in Colossians 1. Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. To this end I also labor, striving according to his working, which works in me mightily. Labor is what he refers to it as. 1 Thessalonians 5, 12 and 13.

And we urge you, brethren, to recognize those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love for their work's sake. Be at peace among yourselves. And 1 Timothy 5, 17. Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in doctrine.

So men that want to function in a Timothy-like way, not the blockhead way, have to be given to service, have to be given to industry, have to be solicitous, to use a Zankeism. They have to be devoted to the task at hand. And the primary emphasis with the task at hand is to pray and to preach. That's the reason deacons were selected by the apostles, the apostles' admonition in Acts chapter 6.

We want you to pick men from among you that can administer the giving of the food to the widows. Why? So that we can devote ourselves continually to the word and prayer. That is what we're looking for in gospel ministers, Timothy-like men, faithful, earnest servants, and that know truth and can preach truth.

Well, let us pray.

Closing Prayer

Our Father in heaven, we thank you for your word. We thank you for this commendation of Timothy in the Bible. We thank you for this good example for us in our churches. We just pray for your blessing to raise up men.

Jesus says, the harvest is plentiful, but the laborers are few. So we pray to you, Lord Jesus Christ, Lord of the harvest, that you'd raise men up, qualify or equip them and qualify them for usefulness in the church of the Lord Jesus. And we pray this in his most blessed name. Amen.

Well, let us stand and close our service by singing the doxology 568.

Scripture References

• Acts 6:1-4; 13:48; 14:1; 15:36; 16:1; 16:3; 16:14
• John 5:19
• Romans 16:21
• 1 Corinthians 1:21
• Philippians 1:12-14; 1:15-18; 1:21; 1:23; 1:24; 2:1-4; 2:5; 2:6-11; 2:12-30; 2:17; 2:19; 2:20; 2:21; 2:22; 2:23; 2:24; 4:14
• Colossians 1:28-29
• 1 Thessalonians 5:12-13
• 1 Timothy 1:2; 3:2; 3:4-5; 5:17; 6:12
• 2 Timothy 1:5; 3:14-15; 4:9; 4:17
• Titus 1:9
• Hebrews 13:23