24 Feb2012

2 Timoteus 1:1-18 – Getrou aan die evangelie

Written by Chris van Wyk. Posted in Timoteus

Let op hoe Paulus met die deur in die huis val en fokus op getrouheid aan die evangelie. Die getrouheid hou in dat hy:

bereid is om vir die evangelie te ly (vers 2 en 8 ) en
hom aan sy roeping sal toewy in afhanklikheid van die Heilige Gees wat in hom woon (ves 13-14).

As motivering en onderskraging noem hy:

die seën wat hy steeds ervaar deur ‘n gelowige familie te kan hê (sy ouma Loïs en sy ma Eunice) en hom van kleins af in die Woord onderrig het (3:5) – vers 5,
die krag en liefde en selfbeheersing wat God se Gees in hom losgelaat het – vers 7,
die onverganklike lewe wat God vir ons belowe het – vers 10,
die voorbeeld van Paulus (as prediker, apostel en leraar) wat hom aanspoor om te leef in die geloof en liefde wat ons in Christus Jesus het – vers 13.

Timoteus moet homself aan dié dinge herinner om sy getrouheid te versterk en weer die passie van sy roeping te herontdek deur dit soos ‘n vuur aan te blaas in afhanklikheid van die Heilige Gees.

Dan sal hy nie skaam wees om die evangelie te verkondig nie, en sy deel van die ontberings dra vir die evangelie, met die krag wat God gee.

Dié getrouheid moet volgehou word in die konteks van mense wat juis die teenoorgestelde doen: onder andere Figelus en Hermongenes (ons weet verder niks van hulle nie). Daarteenoor is daar getroues soos Onesiforus, van Efese, wat op sy beurt vir Paulus in die tronk kom bemoedig het.

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Chris van Wyk

Ek is gemeenteleraar by Somerstrand gemeente, Port Elizabeth. My passie in die lewe is om God bo alles te dien en gelowiges in geloofsvorming te begelei. I am pastor at Summerstrand congregation, Port Elizabeth. My passion in life is to serve God above all and to lead believers in faith formation.

Comments (2)

William Phillips

Apr 11, 2019 at 20:42 | #

Wat is die evangelie?

Reply
- Chris van Wyk
  
  Apr 12, 2019 at 04:26 | #
  
  Hi William, die evangelie (euangelion) is die “goeie nuus” dat elkeen wat in Jesus Christus glo, nie verlore sal gaan nie, maar die ewige lewe sal hê (Joh 3:16). Soos dit ook in vers 1 van 2 Timoteus 1 verklaar word: “die belofte van die lewe wat in Christus Jesus is.” Dit is ‘n woord wat in die NT nét vir die boodskap van Jesus gebruik word. Omdat die eerste vier boeke van die NT uitsluitlik fokus op die lewe wat daar in Christus Jesus is, word hulle daarom Evangelies genoem.
  
  Reply

Chris van Wyk

Jul 26, 2021 | #

Tate haal Mayer aan wat ‘n Babiloniese gebed aanhaal om die Psalm se betekenis te verklaar: “I call to you from distantness; hear me from nearness.” In Duits: “Ich rufe dich von ferne, höre mich von nahe.” Hier is Tate se volledige verduideliking van die betekenis van die Psalm.

The main value of this psalm probably lies in its metaphorical richness. The metaphors of the high rock, the strong tower, the perpetual dwelling in the tent of God, and the shelter under the divine wings enhance the prayer and contribute significantly to our repertoire of spiritual imagination. A well-stocked and fertile imagination is essential for spiritual strength, a strength that influences the whole being of the person and/or group that possesses it. The metaphors assist us to incorporate our own experience into the experience of prayer. Prayer should engage imagination both toward the one praying and toward God. The metaphors of the psalm pass into our own experience and expand our horizons. Walter Brueggemann has written of the Psalms:

The Psalms do not insist that we follow word for word and line by line, but they intend us to have great freedom to engage our imagination toward the Holy God.… We will take liberties as the Psalm passes by and moves out into the richness of our experience and then back into the awesome presence of God. That is the way of metaphor (Praying the Psalms [Winona, MN: Saint Mary’s Press, 1982], 35).

Without a good stock of metaphors and an active imagination, our prayers are crippled and reduced to flattened, formulaic expressions without much power.
Perhaps the dominant metaphor in the psalm is that of distance from God in v 3. A sense of far-awayness from the divine presence, an at-the-end-of the earth experience, seems to be endemic to the spiritual life from time to time (see, e.g., Pss 2:1; 10:1; 22:2, 12, 20; 35:22; 38:22 [21]; 71:12). Indeed, it is almost a continuous need: “The psalmist is here describing the human condition in existentialist terms: man constantly stands at the edge of the abyss, and only divine assistance can prevent his falling into it” (Dahood, II, 84). Werner R. Mayer discusses a provocative Babylonian prayer formula which says, “I call to you from distantness; hear me from nearness” (“ ‘Ich rufe dich von ferne, höre mich von nahe,’ ” 302–17). The formula seems to mean that prayer suspends the distantness between the supplicant and the deity. Breaking down a perceived distance and the creation of sense of nearness and presence is a major function of prayer. The Psalms are of great importance in the recognition of distantness, which results from various kinds of stress and distress, and in the closing of that gap, which threatens spiritual health and even life itself. The very recitation of psalms like 61 serves to diminish distance and enhance nearness and presence.

Tate, M.E., 1998. Psalms 51–100, Dallas: Word, Incorporated.

Onlangse kommentaar

Chris van Wyk

Jul 26, 2021 | #

Dankie.
Chris van Wyk

Jul 26, 2021 | #

Hi Loretta – jy is welkom. Jy kan by hierdie webtuiste inteken (https://bybelskool.com/subscribe/) of vir my jou selnommer stuur, dan stuur ek vir jou die bydraes per Whatsapp (Chris van Wyk – nul agt twee 574 9191).
Chris van Wyk

Jul 26, 2021 | #

Tate haal Mayer aan wat ‘n Babiloniese gebed aanhaal om die Psalm se betekenis te verklaar: “I call to you from distantness; hear me from nearness.” In Duits: “Ich rufe dich von ferne, höre mich von nahe.” Hier is Tate se volledige verduideliking van die betekenis van die Psalm.

The main value of this psalm probably lies in its metaphorical richness. The metaphors of the high rock, the strong tower, the perpetual dwelling in the tent of God, and the shelter under the divine wings enhance the prayer and contribute significantly to our repertoire of spiritual imagination. A well-stocked and fertile imagination is essential for spiritual strength, a strength that influences the whole being of the person and/or group that possesses it. The metaphors assist us to incorporate our own experience into the experience of prayer. Prayer should engage imagination both toward the one praying and toward God. The metaphors of the psalm pass into our own experience and expand our horizons. Walter Brueggemann has written of the Psalms:

The Psalms do not insist that we follow word for word and line by line, but they intend us to have great freedom to engage our imagination toward the Holy God.… We will take liberties as the Psalm passes by and moves out into the richness of our experience and then back into the awesome presence of God. That is the way of metaphor (Praying the Psalms [Winona, MN: Saint Mary’s Press, 1982], 35).

Without a good stock of metaphors and an active imagination, our prayers are crippled and reduced to flattened, formulaic expressions without much power.
Perhaps the dominant metaphor in the psalm is that of distance from God in v 3. A sense of far-awayness from the divine presence, an at-the-end-of the earth experience, seems to be endemic to the spiritual life from time to time (see, e.g., Pss 2:1; 10:1; 22:2, 12, 20; 35:22; 38:22 [21]; 71:12). Indeed, it is almost a continuous need: “The psalmist is here describing the human condition in existentialist terms: man constantly stands at the edge of the abyss, and only divine assistance can prevent his falling into it” (Dahood, II, 84). Werner R. Mayer discusses a provocative Babylonian prayer formula which says, “I call to you from distantness; hear me from nearness” (“ ‘Ich rufe dich von ferne, höre mich von nahe,’ ” 302–17). The formula seems to mean that prayer suspends the distantness between the supplicant and the deity. Breaking down a perceived distance and the creation of sense of nearness and presence is a major function of prayer. The Psalms are of great importance in the recognition of distantness, which results from various kinds of stress and distress, and in the closing of that gap, which threatens spiritual health and even life itself. The very recitation of psalms like 61 serves to diminish distance and enhance nearness and presence.

Tate, M.E., 1998. Psalms 51–100, Dallas: Word, Incorporated.
Hester von Wielligh

Jul 24, 2021 | #

Goeiedag!
Ek het die stuk oor ps 61 met waardering gelees. Wat is die Engels van die volgende aanhaling? “Ek bid tot U van ver, hoor my van naby.” (Tate, Word Biblical Commentary, Psalm 51-100)
Ek wil dit graag verder ondersoek.
Baie dankie en seën.
Loretta Pienaar

Jul 23, 2021 | #

Goeiemôre Ds van Wyk, ek sal dit baie waardeer as ek u boodskappe kan ontvang. Alhoewel ek boodskappe kry van ander Godvresende leraars, kan ek nooit genoeg kry nie in hierdie tye. Ek is geensins ondankbaar nie, maar te dikwels blyk dit dat mense nie gretig is om oor God te praat nie, of soms blyk dit dat hulle nie omgee nie. God seën u en u geliefdes.
Jan

Jul 20, 2021 | #

Geestelike leesstof dankie.
Chris van Wyk

Jul 16, 2021 | #

Die woord wegraping kom nie in die Bybel voor nie. Dit is ‘n afleiding wat gemaak word op grond van die beskrywing van Jesus se hemelvaart en ons ontmoeting met Hom in 1 Tessalonisense 4.
Chris van Wyk

Jul 16, 2021 | #

Hi, jy kan kyk wat ek geskryf het by week 80-84 van Prontuit die Waarheid (https://bybelskool.com/prontuit-die-waarheid-argief/).
Past C Tities

Jul 13, 2021 | #

Pastoor ek soek graag Meer inligting oor rampe veral geestelik

Dankie vir u wonderlik ervaring wat u met andere deel
Milana Van Rooyen

Jul 11, 2021 | #

Goeie dag

Waar in bybel staan die woord wegraping …
Skrif asb
Dankie
Millanie