Measure of a Man: Communicating Sensitively or Rightly?

I agree with Getz that good communication is a part of a healthy life, and kind words are important for the Christian. However, I am not sure that Getz captures the proper concept in this chapter. (And again I hope I don't sound too critical here.)

There are a couple phrases later in the list in 1 Tim 3:2 (including not quarrelsome, not violent but gentle) that seems to fit this chapter better. Getz himself uses terms like gentleness, kindness, and patience in describing the character he sees in this term. The term is listed on p. 89: didaktilos. The root term means "to teach," and it is the same root used for "disciples," of those who learn from a teacher. This form is unusual in classic Greek, and thus it makes me think that in some ways it is a Christian form used to describe those in the Christian faith who have the gift of teaching. Again, the root itself is usually limited to the "classroom" experience, where a master imparts knowledge to a follower. Thus, Getz's emphasis on gentleness seems to be misplaced here.

Why would Getz do this? Well, his rationale is listed on p. 90, and I find it interesting and compelling. "Note that the English phrase 'able to teach' is surrounded by words that describe not skills but qualities of life. In his communication, Timothy was to avoid arguments. He was to be kind to all people . . . He was to be patient even when falsely accused and personally attacked. He was to correct those who opposed him in a gentle manner. Note: Sandwiched right in the middle of these qualities of life is the phrase 'able to teach.'" In his writings to Timothy, Paul gave us a very clear and functional definition of this quality of maturity. To be able to teach means that we must learn how to communicate with others in a non-threatening, non defensive manner." And so his argument goes.

I love the way Getz brings out the context of the term didakitos. He is absolutely correct in that Paul is showing Timothy, and all of us, what Christian character looks like. Thus, teaching itself does not exist in a moral vacuum. True teaching can only take place when knowledge and ethics come into line, reinforcing the truths being presented. In truth, knowledge for the sake of knowledge (with apologies to my wonderful mother-in-law who loves this phrase) is emptiness in the long run. (In truth, it is the Holy Spirit who will reveal how accumulated knowledge can be used to further the kingdom.) There must be a practical outcome at some point. I think Getz is right in reminding the reader of this very practical context.

Yet, I am disappointed in the lack of emphasis on biblical knowledge here. Yes, Getz does discuss Scripture on p. 92. And he notes the need for Christians to know God's word and do so consistently. He even gives some practical advice on how to handle the Scripture in everyday circumstances. However, I think one of the key points that Getz is missing here is the importance of right knowledge and understanding of Scripture. Sure, we can debate who's knowledge and interpretation is right, and there are plenty of nuances in that line of thought that I will not venture into in the blog--but will be glad to discuss in responses.

The fact is that Paul knows there a false teachers around who are attempting to undermine the heart of the Gospel message. Furthermore, the letters of 1 Peter, 2 Peter, Jude, James, and 1 John all touch on the importance of avoiding false teachers and prophets. It seems to me that being a proper teacher involves "skill, abilities, and expertise" (to use Getz's terms, p 89). I wish that Getz would have emphasize the importance of knowing who you are and how you handle the scripture. Maybe it is just the teacher in me.

I did enjoy his thoughts on 94-5. He provides some excellent step on handling scripture when in conflict. I agree with his assessment that Scripture is not a personal weapon, but a tool of the Spirit. When we use scripture for our own outcomes and victories, we will find it to be a burden and powerfully destructive. I think this is at the heart of Getz's convictions in this chapter. He argues that the godly man must humbly handle Scripture with character and dignity, and not as a tool for his own selfish ambitions and to cover his own insecurities.