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120925 / 17th day of tne 9th month 5786
WORD FOR TODAY “are you like these democrats”: Jos 9:22 Then Joshua called for them and spoke to them, saying, "Why have you deceived us, saying, 'We are very far from you,' when you are living within our land?

WISDOM FOR TODAY: Pro 19:3 The foolishness of man ruins his way, And his heart rages against the LORD.

Ask the LORD will you get into heaven

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BIBLE STUDY --- NEW TESTAMENT LETTERS

2 TIMOTHY

AUTHOR

Many of those who deny the Pauline authorship of the Pastoral Epistles recognize that 2 Timothy contains some true Pauline fragments in the numerous personal references in the letter. But the evidence in favour of the Pauline authorship is much stronger than the evidence against it. {See the discussion on authorship of the Pastoral Letters under “Timothy, First Letter to.”}

PLACE AND DATE OF WRITING

Paul was in prison when he wrote this letter to Timothy; 2 Timothy 1:15-18 tells specifically of his being in Rome and how Onesiphorus was faithful to him when others from the province of Asia had deserted him. Second Timothy 2:9 again refers to his being in jail for preaching the gospel. Toward the end of the letter, starting at 4:6, Paul relates his experience in prison -- and that he has no hope for release. Second Timothy is a type of last will and testament of the apostle. Early, trustworthy tradition reports that Paul was martyred in Rome under Nero. Rome, then, was the place from which 2 Timothy was written. The letter was written to Timothy in Ephesus, as is made plain throughout the letter. As to the year in which it was written, two dates are possible. The year 64 AD was the date of the great fire in Rome. Nero tried to shift responsibility for the fire to the believers. Possibly Paul was martyred at that time. Nero himself died in AD 67, so that would be the latest date that could be assigned. The letter was written between AD 64 and 67, with some preference being given to the earlier date.

BACKGROUND

Since the time of the writing of 1 Timothy, Paul made further travels and then came to Rome for his second imprisonment.

CONTENT

SALUTATION {1:1-2}

As was customary in ancient letters, the writer puts his name first. Then he gives a fuller identification of himself as an apostle, one belonging to Yeshua Moshiach, and one commissioned to tell the whole world about the eternal life that YHVH has made available through faith in Yeshua Moshiach. Paul hereby indicates his authority and also gives a brief summary of the essence of the true faith in Yeshua. The person to whom the letter is written is “Timothy, my beloved child.” Then follows a triple blessing, “Grace, mercy, and peace” from YHVH the Father and his Son, Yeshua Moshiach. As in all his letters, Paul changes the rather colourless Greek salutation, “greetings,” to one of the greatest theological concepts, “grace,” and adds the Greek translation of the regular Hebrew salutation, “peace.” Then he adds here the great word, “mercy,” as he did in 1 Timothy.

EXHORTATIONS TO TIMOTHY TO BE A GOOD MINISTER {1:3–2:13}

Paul begins this section by telling Timothy how often he offered prayers of thanksgiving to YHVH on his behalf, to the YHVH of his fathers, to the YHVH whom it was his chief purpose in life to please. Paul greatly desired to see Timothy, especially as he remembered their tearful parting. Paul reminded Timothy of his great trust in Adonai, a trust that was passed on to him by two godly women: his mother, Eunice, and his grandmother, Lois. Acts 16:1-3 states that Timothy’s mother was a believing Jewess, and his father was a Greek, or Gentile. He had not allowed his son to be circumcised in infancy. But the believing mother had passed on her faith to her son. When Paul decided to take him along as an assistant on his second missionary journey, he had him circumcised so that he could work more effectively with the Jews. Thus, Timothy had a great heritage from Lois, Eunice, and Paul himself. “Hence I remind you to rekindle the gift of YHVH that is within you through the laying on of my hands” {2 Timothy 1:6}. First Timothy 4:14 adds this: “when the council of elders laid their hands upon you.” This seems very much like there had been a formal service of ordination, when Timothy was set apart as a minister of the gospel by the laying on of hands accompanied by prayer. Timothy should have never forgotten that solemn moment, and the memory should have kept his life filled with strength and boldness. He was truly a man of YHVH, a man filled with the Spirit of YHVH, and a man not afraid to do his faithful work. Timothy might suffer for his faith, but he could be encouraged as he remembered the sufferings and imprisonment of his spiritual father, Paul. YHVH would give Timothy strength to endure suffering, as he had done for Paul. Then Paul reminded Timothy of how YHVH had saved him and Paul, and how he had chosen them from all eternity to tell others of YHVH’s saving love through Yeshua Moshiach, who came in time to work out that salvation, by breaking the power of death and showing the way to eternal life. Paul knew, of course, what he believed, but more importantly he knew whom he believed, or trusted -- Yeshua Moshiach. And in spite of the many uncertainties that must have been in Paul’s mind, he could be absolutely sure of the Moshiach. Paul was also sure that the Moshiach would be able to guard what had been entrusted to him -- guard it until the day Paul and Yeshua saw each other. Paul was confident of that, and he wanted Timothy to have a similar assurance. So, Paul urged Timothy to hold fast to the pattern of truth Paul had taught him -- that body of Christian doctrine, especially as it pertained to Yeshua Moshiach and the faith and love in the Moshiach. He should guard this gift carefully, with the help of the Holy Spirit. Paul then shared with Timothy his great sorrow that all the believers of the Roman province of Asia, of which Ephesus was the chief city, had deserted him. Paul mentions two of the deserters by name, Phygelus and Hermogenes. Evidently Timothy knew who they were. In striking contrast, Paul mentioned the good man Onesiphorus {also at 4:19}, who had been such a wonderful and faithful helper of Paul, both in Ephesus and in Rome. Paul again urged Timothy to be strong in the strength that the Moshiach has given him {2:1}. Timothy should pass on the faithful truths to others and train them to pass them on to still others. Paul was probably thinking especially of the elders and deacons {cf. 1 Timothy}. Paul used three effective illustrations to encourage Timothy to give his best in his service. He was to fight and suffer as a good soldier, play the game well as a good athlete, and work hard as a good farmer. The rewards will come to all three if they perform their tasks well. All three illustrations had been used by Yeshua, and they were used by other New Testament writers. In the midst of his exhortations, Paul provided a fine summary of true faith in Yeshua in 2:8-10. Yeshua was truly man and truly YHVH. It is heretical to deny either the full humanity or the full deity of the Moshiach, even though no human mind can full understand the mystery of the Incarnation. And this divine-human being died and then rose again from the dead.

WARNINGS AGAINST HERESY {2:14–4:5}

This section begins with the affirmation “Remind everyone of these things, and command them in YHVH’s name to stop fighting over words. Such arguments are useless, and they can ruin those who hear them”. There are heretical beliefs that should be definitely condemned, but believers are warned against arguing among themselves about insignificant matters. Believers can become angry with other believers, and spend time fighting one another rather than fighting Satan. Timothy was to strive to make himself a good servant, meriting the approval of his Master, knowing well the truths of his word. In that way, he could combat the false teachings of the heretics. Two of the heretics are mentioned by name, Hymenaeus and Philetus. Philetus is named only here in the New Testament. Hymenaeus, though, was mentioned also in 1 Timothy 1:20, along with another heretic, Alexander; these two had been given over to Satan, or excommunicated, by Paul at that time. Their heresy was that they taught that the resurrection of believers had already happened {2 Timothy 2:18}. This heresy undermines the believer’s hope of the final resurrection, which brings all believers into eternity. The heretics were denying the reality of that and redefining it as something that had already happened. In various ways Paul urged Timothy to prove himself a true servant of YHVH, one who is known by YHVH and one who lives by the truths of YHVH’s word. He should avoid the evil thoughts that so often come to young men, and also the temptation to quarrel. Rather, he should be gentle, patient, and humble, seeking to help his people avoid the traps of Satan. 2 Timothy 3:1-9 gives Paul’s strongest condemnation of the heretics in the church. They attend church but they do not believe the believer truths. They do not live believer lives themselves, and they strive to get others to follow their beliefs and practices; Paul likened the heretics of his day to the Egyptian magicians in Exodus 7 {who were given the names Jannes and Jambres by Jewish tradition}. The heretics in Timothy’s Day would fail in their attacks against the truth, just as Jannes and Jambres had failed in their attacks against YHVH and his spokesman Moses. Paul contrasted his own life and beliefs with those of the heretics. He had been persecuted by heretics himself even on his first missionary journey, but he had continued to preach the truth and had brought many to accept the Moshiach. Timothy should follow Paul’s example. The supreme way to overcome heresy is the diligent study of the Word of YHVH. “All Scripture is inspired by YHVH and is useful to teach us what is true and to make us realize what is wrong in our lives. It straightens us out and teaches us to do what is right. It is YHVH’s way of preparing us in every way, fully equipped for every good thing YHVH wants us to do” {3:16-17}. Paul gave Timothy a solemn charge to preach that Word faithfully and diligently. Many would not be willing to listen to the truths of the Bible, but Timothy should try to correct and rebuke them, even though it may bring persecution upon himself.

PAUL’S FAITH AND HOPE {4:6-18}

Paul had been writing these important injunctions to Timothy because he knew that he had very little time left here on earth: “As for me, my life has already been poured out as an offering to YHVH. The time of my death is near” {4:6}. He can look back with satisfaction upon a life of true faith and service. So, he can look forward in all confidence to his crown of victory in eternity. This kind of faith enabled Paul to face his death bravely, and it will do the same for all believing believers for whom the Second Coming is a blessed hope. Paul urged Timothy to come and be with him in Rome. Luke was the only one of his friends still with him. Paul told Timothy about other friends who had been with him but who had left. One, Demas, had proved to be a failure. Crescens, Titus, and Tychicus had left for other places. Paul asked Timothy to bring his coat, which he had left at Troas with Carpus, and also his books, especially those written on parchment {probably some copies of Scripture, both Old Testament and New}. Paul warned Timothy against the evil man, Alexander the coppersmith {see 1 Timothy 1:20}. At Paul’s first trial, all of his friends had left him. But YHVH had been with him and saved him. Paul had even had an opportunity of proclaiming the gospel for all the world to hear.

CONCLUDING GREETINGS {4:19-22}

Paul sent his greetings to a number of his friends in Ephesus. And he sent greetings to Timothy from some of the Roman believers whom he evidently knew. He urged Timothy to try to come to him before winter, when traveling would be difficult or impossible. He then concluded with a short benediction: “Adonai be with your spirit.”

BIBLE STUDY --- NEW TESTAMENT LETTERS

1 TIMOTHY

The first of Paul’s epistles to his young co-worker Timothy. The authorship, date, and background of 1 Timothy must be considered together with those of the other two Pastoral Epistles, 2 Timothy and Titus, which were written to two young co-workers to help them deal with pastoral problems in the churches of Ephesus and Crete.

AUTHOR

In 1 Timothy, as in 2 Timothy and Titus, Paul is named as the author in the first verse. And Paul’s name is the only one assigned as author in the tradition of the early church since the time of Irenaeus (c. AD 185). Throughout all three letters are many personal references to the life of Paul, which constitute strong evidence that he was truly the author. However, some scholars object to Pauline authorship on the following grounds:

1 -- The Greek vocabulary contains a large number of words that are not found in the other Pauline letters. But the subject matter in these letters is also different. In the Pastoral Epistles the author is dealing with the more technical matters of church organization and discipline -- a church leader writing to other leaders. Paul was a highly educated man, with a large vocabulary at his disposal. None of the words peculiar to the Pastoral Letters would have been beyond Paul’s own vocabulary. And if these weren’t his words, they may have come from the scribes that Paul regularly used to compose his epistles.

2 -- There are notes about Paul’s journeys that do not fit into the journeys described in the book of Acts. To believe that Paul wrote the Pastorals and did the things described in them, he must have been released from Roman imprisonment and then travelled to Crete, Ephesus, and Macedonia. These later journeys may not have been mentioned in Acts because the writer of Acts concluded this book with Paul’s imprisonment in Rome. There is some legal evidence that Paul would automatically have been released after two years, if he had not been convicted by that time.

3 -- The advanced development of the church described in the pastorals proves a date later than the life of Paul. Elders, bishops, and deacons are mentioned. However, elders existed in Old Testament times and bishops, as officers within local churches, are almost certainly the same as elders. In addition, Paul refers to deacons elsewhere in his letters, such as Philippians 1:1. Most conservative scholars, and many others as well, believe very strongly that Paul did write all three of the Pastoral Letters.

DATE

Assuming that Paul wrote the Pastorals, 1 Timothy would have been written after his release from the first Roman imprisonment, about AD 61 or 62, and before his second Roman imprisonment, somewhere between 64 and 67, the date of the death of Nero. As to the place, Paul left Timothy in Ephesus and then went on to Macedonia (1 Timothy 1:3), where he may have written 1 Timothy. The letter was, of course, written to Timothy at Ephesus.

BACKGROUND

Paul left Timothy in charge of the church at Ephesus (1:2-3). Paul wanted to go to the Roman province of Asia, of which Ephesus was the chief city, on his second missionary journey, but the Spirit did not allow him to do so. He went on to Macedonia and Greece (Acts 16:6). He briefly visited Ephesus as he was completing his second journey (18:19-20). Then on his third journey he made Ephesus the centre of his activity and spent three years there (19:1–20:1). During his first Roman imprisonment, he wrote an encyclical letter to Ephesus and the nearby churches. Only a few years later, he wrote 1 Timothy to Timothy at Ephesus.

THEOLOGY

In general, the theology of 1 Timothy is consistent with that of the other Pauline letters and of the New Testament as a whole. The sovereignty and love of YHVH are clearly presented time and again throughout the letter. Yeshua is always presented as being truly YHVH as well as man. Salvation is by faith in YHVH through the Moshiach. The Law will not save a person, because all people have broken it. Yet the Law is good and is YHVH’s guide for the saved person in living a life pleasing to YHVH. The church occupies a large place in the letter. All believers should be a part of the church. They gain much from the church for the development of their faith character, and they can serve YHVH far more effectively in the church than apart from it. The church needs organization to do its work effectively. And the church must strive always to avoid heresy and to teach the truths of the gospel.

CONTENT

SALUTATION (1:1-2)

The author names himself, Paul, and describes himself as an apostle, chosen by YHVH and authorized by YHVH the Father and his Son, Yeshua Moshiach. Paul had the right to speak words of authority to the young pastor and to the church. The letter is written to Timothy, Paul’s beloved spiritual child, to whom Paul gave his triple blessing -- grace, mercy, and peace from YHVH.

DEALING WITH HERESY (1:3-20)

One of the reasons Paul left Timothy in Ephesus was that he wanted him to “stop those who are teaching wrong doctrine” (1:3). Paul believed that what a person believed was as important as what he did. The heresy here is described as an early form of the Gnostic heresy, a dangerous heresy plaguing the church for centuries. These early Gnostics claimed to have a deeper insight into truth than the average believer. They separated YHVH as Spirit from man as matter. For Gnostics, the bridge between the two was made up of innumerable angels of various ranks, emanations, aeons, and such, rather than the one mediator, Yeshua Moshiach. They argued about myths and fables. They sought salvation by finding favour with an endless chain of angels rather than by accepting YHVH’s salvation by faith. But only the grace of YHVH can save sinners, as Paul himself knew well.

CORRECT WORSHIP IN THE CHURCH (2:1-15)

“I urge that supplications, prayers, intercessions, and thanksgivings be made for all men” (2:1). Prayer is an exceedingly important part of the worship of the church. Paul emphasized the importance of special prayer for persons in high places of authority in the state (even though the state was the Roman Empire with Nero as its emperor). Paul had taught this clearly in Romans 13, and Yeshua had told his disciples to give to Caesar the things that belonged to him (Matthew 22:17). Believing men and women should pray to YHVH, lifting up holy hands to him, hands free from sin and anger and resentment. Paul specifically urged the sisters as follows: “And I want women to be modest in their appearance. They should wear decent and appropriate clothing and not draw attention to themselves by the way they fix their hair or by wearing gold or pearls or expensive clothes. For women who claim to be devoted to YHVH should make themselves attractive by the good things they do” (1 Timothy 2:9-10). Then Paul said, “I do not let women teach men or have authority over them” (verse 12). This did not mean however, that they could not function orally in the church meetings. According to Acts and 1 Corinthians, it is quite clear that women prayed, prophesied, and testified in church meetings. But teaching was reserved for the men because it was the duty of the elders (who were male) to be the teachers. Thus, teaching and exercising authority went hand in hand.

PROPER ORGANIZATION IN THE CHURCH (3:1–5:25)

The first issue to resolve about the organization of the early church had to do with who the bishops were. The first verse of this section reads, “If any one aspires to the office of bishop, he desires a noble task” (3:1). In all the Pastoral Epistles, the bishop is clearly an officer within a local church rather than an official over a group of churches, such as the office of the episcopal bishop, which developed in the early second century. And in the light of Titus 1:4-6, where Paul passed directly from elders to bishops, most scholars believe that Paul used the two terms interchangeably. Timothy himself would be the closest thing to a modern pastor in the church, and there were elders (bishops) and deacons assisting him in governing the church. To be an elder in the church is a worthy aspiration. But a person must have high qualifications to be elected to such a responsible position. He should be respected by other members of the church and by those outside the church. Most of the qualifications are quite clear but several of them deserve some attention. “Now a bishop must be above reproach, the husband of one wife” (3:2). The Greek says literally, “a man of one woman.” That would clearly prohibit polygamy and eliminate a man who was unfaithful to his wife. It would probably eliminate neither a man who had been divorced and remarried nor a bachelor who had never had a wife. The church should insist that its official leaders conform to a high view of sexual morality. The elder should be able to discipline his own family life if he is to exert discipline in the church. The man also should not be a drunkard. Paul did not demand total abstinence, but he clearly demanded that an elder not be a person under the domination of strong drink. And a person occupying the high office of elder should not be a new believer (lit. a neophyte), lest this go to his head and keep him from being a good elder. All in all, only a person of excellent character should be elected to the high office of elder, or bishop, in the church. Then Paul went on to speak about the office of the deacon: “In the same way, deacons must be people who are respected and have integrity” (3:8). The qualifications for the deacons are virtually the same as those for elders. Before being elected as deacons, they should have experience in church work. First Timothy 3:11 applies the same qualifications to women aspiring to be deacons and/or to wives of deacons. Verse 12 continues with the qualifications of deacons in general. In chapter 4 Paul urges Timothy to exercise his leadership in the church, especially in his relation to the heretics. Some of the Gnostic heretics taught a false kind of asceticism, forbidding marriage and the eating of various foods. But YHVH has given these things to be used and appreciated for YHVH’s glory. Timothy’s pastoral duty was to teach his people YHVH’s truths and not to allow himself to be caught up in arguing about the heretics’ godless and silly myths (4:7). Paul urged Timothy to keep his spirit fit by constant spiritual exercise, which was even more important than exercise of the body. Paul recognized that Timothy was a young man, and that some of the older believers might be tempted to look down upon his youth. Timothy should strive even harder to deserve their admiration -- “in speech and conduct, in love, in faith, in purity” (4:12). Because YHVH had called Timothy and the church had ordained him by the laying on of hands, Timothy should strive to live up to these high responsibilities. Paul gave Timothy practical advice as to how a young preacher should deal with the different age and sex groups in the church. He should treat the older men as his own father, the older women as his mother, the younger men as his brothers, and the younger women as his sisters -- adding significantly, “in all purity” (5:2). Paul also told Timothy how to deal with the problem of widows. At that time, when few women could work and before the days of insurance and Social Security, women who had lost their husbands were in a hopeless situation. The early church developed a roll for widows that would enable it to minister to their needs. Younger widows were to be encouraged to marry again and get new husbands to support them. Able families should recognize their responsibility to take care of their own needy ones. The church, then, would have the responsibility of taking care of the older widows who had no families to take care of them. The church, with its charitable obligations, must use its limited means responsibly, wisely, and fairly so that the greatest possible good can result. Even in the early church, church leaders were paid for their work. Paul said that they should “be considered worthy of double honour” (5:17). Church leaders should not be chosen or ordained too quickly. Their sins should not be overlooked. Even Timothy himself was warned to keep himself free from sin. The section ends with another treatment of the sins of church leaders (verses 24-25). When the sins are clear, the sinner must be disciplined by the church. At times, a person’s sins are not evident to other people, but YHVH knows them and will deal with them. Conversely, the same is true about the many good deeds of the leaders.

SOME PRACTICAL TEACHING ABOUT THE MOSHIACHIAN LIFE (6:1-21)

Slavery was a recognized institution in those days. The slaves that believed in Yeshua should be good slaves, and the masters that believed in Yeshua should be good masters. After many centuries, Christian principles would bring slavery to an end, but it would have been impossible for Paul or anyone else at that time to lead a crusade for the abolition of slavery. Timothy was urged to avoid the teaching of the heretics but to be faithful in teaching the positive truths of the gospel. Two sections (6:6-10, 17-19) deal with the believer’s attitude toward wealth. Here Paul closely followed the teachings of Yeshua. Money can be made into a false god and bring all kinds of evil to the church member. But it can also be used in the service of YHVH and be changed into treasure stored in heaven. Finally, in two sections (6:11-16, 20-21), Paul encouraged Timothy to strive to do his very best to be truly YHVH’s man. He should fight a good fight as a soldier of YHVH. This life will often be hard, but Timothy should keep his eyes fixed on the second coming of the glorious Moshiach.

"Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen."

De27

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Thought for Today: Tuesday, December 09

In the Bible, we are called "children of Light and children of the day" -- 1 Thessalonians 5:5, because it pleased YHVH to share His mysteries and secrets with us. We are no longer in the dark -- we know where we came from, we know why we are here, and we know where we are going. In the midst of this lost world, and living in spiritual darkness, walk as a child of Light today! Be an inspiration for others!

"Cursed be he that taketh away the border of his neighbour. And all the people shall say, Amen."

De27

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