Some Key Words (3/25/03)

Diligently (spoudaioos [4708/9]):

| from spoudaiteros: more prompt, from spoudaios: energetic, earnest, from spoude: eagerness, earnestness, from speudo: to urge on, to await eagerly. More speedily, sooner than otherwise. Alternate word is same derivation: earnestly, promptly. | hastily, diligently, earnestly.

Help (propempson [4311]):

| from pro: in front of, prior to, and pempo: to dispatch to send forward, escort or aid in travel | in the imperfect, indicating a continuous past action. To send before, bring along, or escort. To outfit one for his journey.

Lawyer (nomikon [3544]):

one learned in the law. Often spoken of in conjunction with the Pharisees and scribes. From these references, it seems the lawyers were the specialists in legal references, whereas the scribes specialized in prophecies. | from nomos: law, especially Mosaic law. An expert in Mosaic law. | one learned in the law.

Lacking (leipee [3007]):

| to leave, to fail or be absent. | to leave behind, forsake. To lag or be inferior. To lack, to be lacking, to fail.

 

Paraphrase: (3/25/03)

13 See to it that Zenas and Apollos are fully equipped to continue their journey with all haste.

Key Verse: (3/25/03)

3:13 - Help those who bring word, preparing them to carry that word forth to others.

People Mentioned: (3/25/03)

Zenas

[from ISBE] As a lawyer in Jewish society, Zenas would have been among the experts in Mosaic Law, a teacher of that law. It is noted that some doubt this understanding, and think Zenas to be a civil lawyer. [I would think that, his name indicating 'gift of Zeus,' the likelihood of his having been in the rabbinical ranks was rather slim. Certainly, it's not a name he would have taken on after conversion.] Unger's makes of Zenas a Cretan lawyer, noting an opinion that he was likely a Greek who had learned Roman law.

Apollos

An Alexandrian Jew, who was teaching in Ephesus, where Priscilla and Aquila saw to increasing his understanding of the Gospel (Ac 18:24). He had moved on to Corinth by the time Paul came to Ephesus (Ac 19:1). Paul later had to address issues in Corinth, where believers were proudly associating themselves with one teacher or another, failing to recognize that all served the one Christ (1Co 1:12). He continues by noting that he was the planter of that church, which Apollos later watered by his teaching, yet through it all, it was God alone who made the work fruitful (1Co 3:5-6). He reminds us that we are to boast in no man, for like all the rest of creation, even the best teacher remains a possession of Christ, our possession through Christ, and ultimately, God's own possession (1Co 3:21-23). Paul takes the opportunity presented by this proud display to teach his readers that we must not lay more to God's credit than is written in His word. In other words, if it's not in Scripture, don't buy it. (1Co 4:6). Paul had tried to get Apollos to return to Corinth in company of others among Paul's coworkers, but Apollos had determined to wait, coming to Corinth at a later date (1Co 16:12). ISBE places Apollos' arrival in Ephesus in AD 54, during Paul's third mission. It appears that his introduction to Christianity came through the preaching of John the Baptist. From Ephesus, he spread his labors into Achaia, where he was a strong defense against the Judaizers. Given Paul's findings on returning to Ephesus, it appears Apollos departed very shortly after learning of the full Gospel message. The writing of the 1st letter to the Corinthians is noted as occurring in AD 57, by which time Apollos had returned from there. Thus, one could see his teaching in that letter as a joint communiqué from himself and Apollos, to counter the factionalizing that was prevailing there. This may also explain the reluctance on Apollos' part to return. It is likely that he, along with Zenas, brought Paul's letter to Titus, while passing through.

 

Some Parallel Verses (3/25/03)

3:13

Mt 22:35-36 - A lawyer in the crowd sought to test Jesus by asking which was the greatest commandment in the Law of Moses.

 

New Thoughts (3/26/03)

Here, we catch a passing glimpse of men on a mission, yet even in the midst of that mission, Paul sees to the needs of his troops in the field. Zenas and Apollos are clearly en route to their main work on this trip, though we are not told where that might be. I think we can discern a fair amount about what that mission is, though, both from who is sent and by the message they bear.

Given the content of this and other of Paul's letters from the same period, it is clear that the church was troubled still by those among the Jewish community who would call Christianity back into the labor of works. Indeed, this is largely the story of Paul's entire mission and labor, fighting to keep the Church of Christ free of manmade bonds. From the sketch we have of Apollos' own story, he has clearly encountered this same problem and has shown himself a stalwart defender against such attacks. If we accept Zenas as indeed being an expert in Mosaic Law, who better to defend against Jewish attacks on the faith? Paul, himself an expert in that same Law, would know this better perhaps than anyone. He never shows himself one to defend the faith from ignorance, but rather makes certain to know those to whom he will make his defense, understanding in advance what their arguments are likely to be, and well prepared to counter them.

Given all this, it would seem pretty clear that the duo are en route to address just such controversies somewhere amongst the young church. Given a stop-over in Crete, it seems likely that they would at least be passing through Corinth, if this was not their main destination. Corinth was a city in which Apollos had previously ministered, as had Titus. It was a church dear to the heart of both these men, and Paul as well. Here, I think we see the degree of Paul's care over his troops, for sharing a common love for that port city, Apollos and Titus will have opportunity to console and encourage each other.

Another aspect of this which is interesting is to note the message Apollos' arrival in Corinth in this fashion would bear in itself. It is clear from the discussion Paul has with the Corinthian church in his first letter, that misunderstandings had arisen in that church, causing them to become factional. Perhaps what we see there is the nascent root of denominationalism, as various groups promoted this evangelist or that as being the more important. Paul had moved in his letter to make clear that there was no man more important in the Gospel mission than any other. All worked for God, and God alone was supremely important.

Now, at the time of that writing, it was also clear that Apollos was not directly involved in Paul's labors, at least not to the point of being submitted to his leadership. Paul had wanted a relatively immediate return to Corinth, but Apollos decided he would go later, if at all. Yet, here he is, quite likely en route to that city, and in the company of Paul's coworker. This must speak volumes to the Corinthian church, aware from Paul's letter that Apollos was not his pawn, and yet finding Apollos working alongside Paul's own missionaries. Indeed, a wise leadership is shown here, reinforcing the message he had sent by letter: Though different messengers came to the city, they came representing the same God, and bearing the same Gospel. It's not the messenger that matters, but the message.

Yet the bearers of God's message are not by any means unimportant. Part of what is being taught in this passage is that the laborer is worthy of his wages (1Ti 5:18). Notice that Paul does not restrict this message of support to apply only to those who minister most directly to us. Zenas and Apollos are not there specifically to minister from the pulpit, they are there to deliver a message from another minister, another ministry as it were. This is but a side stop on their journey, an opportunity to minister comfort to a brother. It is also an opportunity for that brother to minister comfort in turn.

In this instance, Zenas and Apollos operate not as evangelists, but as helpers. And still, the instruction is to help them in turn. We in the church are reasonably prompt in supporting the traveling preacher, the evangelist, the 'names' in God's labor. But the call is to go further. Those who minister in helps are just as deserving of our support, just as greatly in need of our prayers. Would that all God's people were part of the ministry of helps! Indeed, if we would learn to support those who are in that ministry - support them emotionally, spiritually, and physically - we would soon find that we were in the ministry of helps. What power the church would have then! What a great display of that active love we are called to know and to live! How better to fulfill the great commandment even as we seek to fulfill the great commission?

One curiosity remains in this passage. According to the dictionaries, the verb 'to help' in this passage is in the imperfect tense, which indicates a continuous action, but one in the past. Given that Paul is speaking of helping those who bore the letter to Titus, how can it be that he looks at this as a past action? At first, I thought perhaps the dictionaries were in error, but on further reflection this fits. Such efforts in helping should indeed be a continuous activity in our lives. Think of it as a habit. A habit is something that you do so continuously, so often, that it requires little to no thought any longer. Indeed, it can require great thought and great effort to stop a habit!

This is how we should be towards expressions of active love, that very active love which is to serve as our evidence of salvation! It shouldn't require great effort on our part to be moved to such action. It shouldn't require strong words from the pastor to get us moving. It shouldn't require motivational messages or guilt trips. It should be so ingrained in us by constant practice that it would be near to impossible to stop us from working out our love for one another in good works and assistance.

Lord, what power lies dormant in Your household, what great power is stored up in Your children! What incredible change will come upon this old world if we but learn to unleash the power of habitual helpfulness. How strong Your Church will stand when we learn to be each others' constant support and supply. This is the way You have desired to work in Your people. This is the very thing You have forever encouraged us towards. Show me, my Lord, where I fall short in this, that I may try the more to be the helper You seek. Yet, allow not pride to slip in, Father God, but keep me ever mindful that it is You who both wills and works within me to see this good change come.