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Kenneth Wuest · Citado em PreceptAustin
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Wuest: Paul, an ambassador of Christ Jesus by command of God our Saviour and Christ Jesus our hope, to Timothy, my genuine child in the Faith. [Sanctifying] grace, mercy, [tranquilizing] peace, from God our Father and Christ Jesus our Lord. Young's Literal: Paul, an apostle of Jesus Christ, according to a command of God our Saviour, and of the Lord Jesus Christ our hope,2 to Timotheus—genuine child in faith: Grace, kindness, peace, from God our Father, and Christ Jesus our Lord, PAUL AN APOSTLE OF CHRIST JESUS: Paulos apostolos Christou Iesou: Apostle: Ro 1:1 1Co 1:1 1 Timothy 1 Resources - Multiple Sermons and Commentaries I. Greeting (1 Timothy 1:1, 2) II. Instructions Concerning False Doctrine (1 Timothy 1:3–20) A. The False Doctrine at Ephesus (1 Timothy 1:3–11) (Layout of city of Ephesus) B. The True Doctrine of Paul (1 Timothy 1:12–17) C. The Exhortation to Timothy (1 Timothy 1:18–20) (Outline from John MacArthur) A COMMISSION FOR PAUL Paul, an apostle (apostolos) of Jesus (Iesous) Christ (Christos) - Paul saw himself as a "man possessed" with a mission, a "sent one," who was not his own but belonged to His Sender, Christ Jesus. Note that Paul claimed that he is the author of this letter, despite what liberal critics might say. Paul (3972) is from Latin, Paulos meaning "little, small". Before his Damascus Road experience he was known by his Hebrew name Saul (Greek Saulos) which means "desired" or "ask" (derived from Hebrew word for "ask") Paul is always referred to as Saul in Acts until his clash with Bar Jesus at Paphos, when Luke suddenly writes, But Saul, who was also known as Paul, filled with the Holy Spirit, fixed his gaze upon him (Acts 13:9+). From this point in the Book of Acts (and in the epistles) the apostle is always referred to as Paul. Do not miss the descriptive phrase in Acts 13:9+ "filled with the Holy Spirit" (cp Eph 5:18+) for this description explains the "power" source of Paul's dynamic ministry and this supernatural confrontation (with "Elymas the magician...full of all deceit and fraud" Acts 13:8, 10+). Remember that what fills a person is what "controls" a person. (See Lk 4:28+ = "rage" and Lk 4:29 describes the resulting "effect" or action! Cf Lk 6:11+, Acts 2:4+, Acts 4:8+, 4:31+, Acts 5:17, 18+, Acts 13:45+, Acts 19:28+). Paul did not depend on his strength, his knowledge, his religious pedigree, etc, but solely upon the power (dunamis = supernatural power to accomplish a task) of the Spirit, the very "formula" Jesus had given to the disciples in His parting words in Acts 1:8+. Remember last words are always vitally important, especially if they are followed by ascension of the One speaking them! Remember that Paul used the title apostle because it would convey three important truths to Timothy and all who would read this letters: (1) the fact that he belongs to the king or country who sends him out, (2) that he has been specially commissioned to be sent out (from the king) and (3) that he possesses all the authority and power of one who sent him out, that one being of course Christ Jesus. Apostle (652) (apostolos from apo = from + stello = send forth) (Click another discussion of apostle) means one sent forth from by another, often with a special commission to represent another and to accomplish his work. It can be a delegate, commissioner, ambassador sent out on a mission or orders or commission and with the authority of the one who sent him. The Biblical apostles had special authority and power given by God and when they died that was the end of the special office of an apostle. In other words, contrary to what some men teach there is no Biblical mandate for "apostolic succession." Apostle is used in two ways in the Scripture - (1) to designate an official office as in this passage (2) Generically to refer to anyone who is one sent with a message. In secular Greek apostolos referred to someone who was officially commissioned to a position or task, such as an envoy. Cargo ships were sometimes called apostolic, because they were dispatched with a specific shipment for a specific destination. In secular Greek apostolos was used of an admiral of a fleet sent out by the king on special assignment. In the ancient world a apostle was the personal representatives of the king, functioning as an ambassador with the king’s authority and provided with credentials to prove he was the king's envoy. As an aside, just as Paul could not have made himself an apostle, no man can truly make himself a minister today. A man may go into the ministry but he may never have received a clear call from God, and thus it is not surprising today to read of so many men quitting the ministry! The Preacher's Homiletical Commentary adds that... The responsibilities of the preacher are so great, and the difficulties of his work so perplexing and oppressive, that nothing short of a profound consciousness of his Divine commission can sustain him. (The Preacher's Complete Homiletical Commentary) A parallel of apostle is our English word ambassador defined by Webster as a diplomatic agent of the highest rank accredited to a foreign government as the resident representative of his own government for a special and often temporary diplomatic assignment. (cp Eph 6:20+) Paul was a man with a mission having been commissioned by Christ Himself, Whose will was made known in several passages.... Acts 9:15+ But the Lord said to him, “Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; Acts 22:14-15, 21+ “And he said, ‘The God of our fathers has appointed you to know His will and to see the Righteous One and to hear an utterance from His mouth. 15 ‘For you will be a witness for Him to all men of what you have seen and heard. 21 “And He said to me, ‘Go! For I will send you far away to the Gentiles.’” Acts 26:16-18+ But get up and stand on your feet; for this purpose I have appeared to you, to appoint you a minister and a witness not only to the things which you have seen, but also to the things in which I will appear to you; 17 rescuing you from the Jewish people and from the Gentiles, to whom I am sending you, 18 to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’ In Galatians 1:1+ Paul explained that he was" an apostle (not sent from men nor through the agency of man, but through Jesus Christ and God the Father, Who raised Him from the dead Paul was commissioned as Christ's chosen instrument (Acts 9:15+) and ambassador to the Gentiles with a message of reconciliation (Ro 5:11+, 2Co 5:18,19+), a message that he "neither received...from man, nor was... taught, but ... through a revelation of Jesus Christ." (Gal 1:12+). In his salutation (introductory address) to the Romans Paul added that through (Jesus Christ our Lord) we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name's sake. (Ro 1:5+) In short Paul was endued with the apostolic authority and accompanying power necessary to proclaim the Gospel of Jesus Christ. Paul was not "his own" but understood that he belonged to Christ, His Master and that he had received a commission to be His authorized representative with His message, the Gospel. Christ (5547) Christos from chrio = to rub or anoint, consecrate to an office) describes one who has been anointed with oil, one who has been consecrated. The majority of the NT uses refer to Jesus (exceptions = "false Christs" - Mt 24:24, Mk 13:22). Christos describes one who has been anointed, symbolizing appointment to a task. It is used here as the title "Anointed One" and is the Greek synonym for "Messiah." Christos is used in the Septuagint describing everyone anointed with the holy oil, especially the priesthood (Lev. 4:5+, Lev 4:16+) and it is also a name applied to those who were acting as redeemers like Cyrus. "Hamilton suggests a fourfold significance to such anointing (“māshach,” Theological Wordbook of the Old Testament, 1:530): (1) separation unto God, (2) authorization by God, (3) divine enablement, and (4) the coming Deliverer. Jesus (2424) Iesous is transliteration of the Greek Iesous, which in turn is the transliteration of the Hebrew name Jehoshua (Yehoshua) or Jeshua (Yeshua) which mean Jehovah is help or Jehovah is salvation. Stated another way the Greek Iesous corresponds to the OT Jehoshua (Yehoshua) which is contracted as Jeshua (Yeshua). Below is a possible itinerary after Paul's first release from prison in Rome (a presumptive truth with which most conservative commentators agree) (See Map above for possible itinerary route) After Release from His First Roman Imprisonment, Paul wrote: 1 Ti 1:3+ = At some point, Timothy was in Ephesus as Paul set out for Macedonia. 1 Ti 3:14+ =Paul intended to join Timothy in Ephesus. 1 Ti 4:13+ = “For this reason I left you [Titus] in Crete” Titus 1:5+ = At some point, Paul ministered on Crete with Titus, and then left him there. Titus 3:12+ = After leaving Titus on Crete, Paul’s itinerary would take him to Nicopolis. During His Second Roman Imprisonment, Paul wrote: 2 Ti 4:13+ = During his second imprisonment, Paul indicates that he spent time in Troas after his first release. 2 Ti 4:20+ = Paul’s itinerary between imprisonments took him through Corinth and Miletus. (Adapted from Swindoll's Insights on 1 Timothy) Hiebert proposes the following itinerary - Apparently upon his release at Rome, Paul sailed for Ephesus, visited Colossae as he had promised Philemon (v. 22), and returned to Ephesus, where he met Timothy coming from Philippi. A survey of the situation in and around Ephesus revealed the need to check the false teachers there. Paul urged Timothy to remain to deal with the situation while he went to Macedonia in accord with his promise to visit the Philippians (Phil. 2:24). Paul turned the work over to Timothy as his representative. (See First Timothy- Everyman's Bible Commentary) R Kent
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Wuest writes that eleos is "God’s “kindness and goodwill toward the miserable and afflicted, joined with a desire to relieve them” (Vincent). Grace meets man’s need in respect to his guilt and lost condition; mercy, with reference to his suffering as a result of that sin. (Wuest's Word Studies from the Greek New Testament: Eerdmans) See William Barclay's lengthy discussion of mercy in his 1 Timothy 1 Commentary. Trench compares mercy (eleos) to grace; “While charis (χαρις) (grace) has reference to the sins of men, and is that glorious attribute of God which these sins call out and display, His free gift in their forgiveness, eleos (ἐλεος) (mercy) has special and immediate regard to the misery which is the consequence of these sins, being the tender sense of this misery displaying itself in the effort, which only the continued perverseness of man can hinder or defeat, to assuage and entirely remove it.… In the divine Mind, and in the order of our salvation, as conceived therein, the mercy precedes the grace: God so loved the world with a pitying love (herein was the mercy), that He gave His only begotten Son (herein is the grace), that the world through Him might be saved. But in the order of the manifestation of God’s purposes in salvation, the grace must go before, and make way for the mercy.” The word “mercy” is not found in the apostolic salutations of any of Paul’s letters except those to Timothy. The Nestle text of the letter to Titus does not include it. Expositors says concerning this: “If one may hazard a guess as to what prompted St. Paul to wish mercy to Timothy rather than Titus, it may be a subtle indication of the apostle’s anxiety as to Timothy’s administrative capacity.” ILLUSTRATION - A do-gooder is one who thinks he does not need the mercy of God, that his own good works will save him. H.A. Ironside tells a story about a man he once knew who, although he was on his deathbed, said to him: "‘Preacher, you don't need to tell me that I need Christ as a Savior and that I need the mercy and the grace of God. I don't need it: I'm willing to stand before Him just like I am.’ Then he went on to tell me all that he had done in his life. He had been deeply involved with the Community Chest and with an orphans' home and on and on. Oh, he was a do-gooder, and he was going to stand before God on that! My friend, a do-good salvation will not do you any good when you really need it. The salvation God provides will enable you to do good, the kind of good which is acceptable to Him (GOOD DEEDS). The righteousness of man is filthy rags in His sight (Isa 64:6KJV).” Peace (1515) eirene from verb eiro = to join or bind together that which has been separated) literally pictures the binding or joining together again of that which had been separated or divided and thus setting at one again, a meaning convey by the common expression of one “having it all together." It follows that peace is the opposite of division or dissension. Peace as a state of concord and harmony is the opposite of war. Peace was used as a greeting or farewell corresponding to the Hebrew word shalom - "peace to you". See William Barclay's lengthy discussion of peace in his 1 Timothy 1 Commentary. Lord (master, owner)(2962)(kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign (e.g., Roman emperors - Acts 25:26+) and possesses absolute authority, absolute ownership rights and uncontested power. Kurios is used of the one to whom a person or thing belonged, over which he has the power of deciding, the one who is the master or disposer of a thing (Mk 7:28+) "The title “Lord,” in its full significance, as applied to Christ, is based upon the fact of His Resurrection, Psalm 110:1; Acts 2:36; Romans 10:9; 14:9. Confession of Jesus as Lord is the work of the Holy Spirit in the heart of believers, 1 Corinthians 12:3. Hereafter, every tongue will confess that “Jesus Christ is Lord, to the glory of God the Father.”" Kurios in 1st and 2nd Timothy - 1 Tim. 1:2; 1 Tim. 1:12; 1 Tim. 1:14; 1 Tim. 6:3; 1 Tim. 6:14; 1 Tim. 6:15; 2 Tim. 1:2; 2 Tim. 1:8; 2 Tim. 1:16; 2 Tim. 1:18; 2 Tim. 2:7; 2 Tim. 2:19; 2 Tim. 2:22; 2 Tim. 2:24; 2 Tim. 3:11; 2 Tim. 4:8; 2 Tim. 4:14; 2 Tim. 4:17; 2 Tim. 4:18; 2 Tim. 4:22; 1 Timothy 1:2 Safe Climbing - AMONG the safety rules mountain climbers must remember as they scale rocky cliffs is this: Keep three points on the rock. In other words, before you move a foot, make sure the other foot and both hands are firmly positioned on solid rock. And if you are going to move a hand, make sure your other hand and both feet are securely placed. That's a good safety tip for our spiritual lives as well. To keep from falling, we need to keep a grip on three rock-solid truths: grace, mercy, and peace, the words the apostle Paul often used to begin or conclude his letters. The first message I heard Dr. M. R. DeHaan preach was part of a series of lessons called "Three Sisters of Salvation," which were about these three words. I made up my mind then that I would make these three qualities part of my life. We are given our salvation as a gift of God's grace. His wrath is withheld from us because of His abundant mercy. And His peace enables us to stand in quiet confidence when the howling gales of adversity swirl around us. They will give us security during our spiritual mountain climbing experience. Three Sisters To Timothy, a true son in the faith: Grace, mercy, and peace from God our Father and Jesus Christ our Lord. —1 Timothy 1:2 Today's Scripture: Romans 4:1-11 Grace, mercy, and peace are the three sisters of salvation. In these three words we have the gospel in capsule form. They sum up our complete salvation in Jesus Christ. Grace is the foundation of our redemption, mercy is the manifestation of our redemption, and peace is the consummation. Grace points to the past—our salvation goes back “before the foundation of the world” (Eph. 1:4). Mercy speaks of the present—it is manifested to us day by day. And peace is the consummation because it makes our future secure. Grace is receiving what we do not deserve. Mercy is not receiving what we do deserve. We deserve to go to hell, but by His mercy we shall never go there. We do not deserve to go to heaven, but by grace we’ll spend eternity there. Grace justifies. Mercy pardons. Grace admits us to heaven. Mercy saves us from hell. The death of Christ was enough to pardon us in mercy, but it took the resurrection to effect our justification. He “was delivered up because of our offenses, and was raised because of our justification” (Ro 4:25). [Our Lord] took death upon Himself On that cruel cross of pain, And those who look in faith to Him Eternal life shall gain! —Johnson None live so serenely, so pleasantly, and so triumphantly as those who walk by faith. 1 Timothy 1:1, 2; Acts 16:1-5 Good Counsel - But you know that Timothy has proved himself, because as a son with his father he has served with me in the work of the gospel. - Philippians 2:22 The first seven chapters of Proverbs are believed to have been written by King David for his son Solomon. David was about to hand over the kingdom to his son, and he wanted to take the opportunity to share wise advice and counsel, exhorting his son to pursue wisdom and to live righteously. This month we will study the books of 1 and 2 Timothy, letters written by the apostle Paul to his spiritual son, Timothy. In a similar way to Proverbs 1-7, Paul wants to pass along wise advice, helping to prepare Timothy for the ministry that he had been given. It's likely that Timothy became a believer when Paul first passed through Timothy's hometown of Lystra on his first missionary journey (cf. Acts. 14:8-20), meaning that Paul was Timothy's spiritual father since he introduced Timothy to Christ. Although Timothy and his mother were believers, his father was not (Acts 16:1). Paul was a Christian mentor, entrusting ministry responsibilities to Timothy and viewing him as the successor to his own legacy of ministry. Paul and Timothy exemplified a father-son relationship through Christ that still provides a model for believers today. Understanding this relationship provides the lens through which we can read and understand Paul's letter. First Timothy provides important and urgent instruction for the church, but it isn't a formal church document. Rather, it's a personal letter meant to cheer, instruct, and strengthen a young pastor-missionary. Although Timothy was certainly a man held in high esteem both by Paul and the churches in which they had ministered together (Acts 16:2-3), he was altogether “ordinary,” just as we are. Young and timid, he needed Paul's encouragement (cf. 2Tim. 1:7). Raised by an unbelieving father, he didn't have the perfect Christian heritage we might expect. We learn how God often delights to work powerfully through the most unlikely candidates. 1 Timothy 1:3 As I urged you upon my departure for Macedonia, remain on at Ephesus so that you may instruct certain men not to teach strange doctrines, BGT 1 Timothy 1:3 Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν Anderson - Even as I urged you to remain longer in Ephesus when I was going to Macedonia, in order that you might instruct certain ones not to teach a different (heretical) doctrine,
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Wuest on myths - The word in its widest sense means “word, speech, conversation.” Hence it has reference to the talk of men, a rumor, report, a story, false or true. Later it came to mean a fiction as opposed to an historic tale. In Attic prose it referred to a legend of prehistoric Greek times.
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Wuest adds "That is, if those to whom Timothy gives the charge, follow his instructions, they will exercise a careful stewardship of the gospel message, in other words, preach it in a way in which sinners will be saved. This working of God through His Word is further seen as to its nature, to be productive of charity out of a pure heart, and of a good conscience, and of faith unfeigned." (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Hiebert on administration of God - The expression “dispensation of God” has been differently understood. If taken objectively it means God’s method or plan of administering salvation to the world. These fables and genealogies do not help that work of grace which God is carrying on but rather hinder it. It seems better to interpret it subjectively as denoting “the work of man as a steward of God.” Teachers of the Gospel are stewards of God, entrusted with the duty of administering God’s grace and salvation to mankind through a clear proclamation of the Gospel. The added phrase, “which is in faith,” means that this trust committed to God’s stewards is exercised in the sphere of faith. The teaching of these men did not further saving faith since they dealt with their pet fancies and speculations rather than the Word of God. (See First Timothy- Everyman's Bible Commentary) ESV Study Bible on administration of God - Stewardship from God translates a phrase (Gk. oikonomian theou) that is difficult to capture in translation (Gk. oikonomia can mean “orderly plan” or “household management, stewardship”). In this context it either refers to God’s orderly outworking of his plan of salvation in all human history, or to human responsibility (“stewardship”) in advancing that plan. In either case, the false teachers produce speculation rather than the advance of the kingdom by faith in Christ. (See ESV Study Bible) Vine explains administration (dispensation) of God...by (in) faith this way - A dispensation is something that is dispensed, and a dispensation of God is that which is ministered by God and which consists of teaching relative to God’s dealings with the world and with His people; such a dispensation involves a stewardship on the part of one who handles these truths. In faith defines the character of the dispensation in its application to those who receive the truth and pass it on. Both the reception and the teaching were to be matters of faith in God (Jesus), faith which takes God at His word, in contrast to an effort to be “wise above that which is written.” The handling of the Scriptures is ever to be a matter of simple dependence upon God, in the humble spirit that receives the teaching from Him, and realizes the solemn responsibility of ministering the word of truth for the instruction of others. (Collected Writings of W.E. Vine) Lange - Christ came not into the world to fill our heads with mere speculations, to kindle a fire of wrangling and contentious disputes, whilst, in the meantime, our hearts remain all ire within toward God. Christ was vitae magister, not scholae; and he is the best Christian whose heart beats with the purest pulse toward heaven; not he, whose head spinneth out the finest cobwebs. Ink and paper can never make us Christians--can never beget a new nature, a living principle in us--can never form Christ, or any true notions of spiritual things, in our hearts. (1 Timothy 1 Commentary) Related Resources: How do I know the Bible is not just mythology? | GotQuestions.org What is the relevance of the genealogies in the Bible? | GotQuestions.org Pay attention (Beware) (4337) prosecho from pros = before, toward + echo = hold) means literally to hold to, toward or before. Originally it was followed by the word "the mind" (nous) but at times "the mind" was omitted but still the idea of "the mind" was implied. To apply one’s self to, to turn one’s mind to, to pay attention to, to give heed to, to be concerned about, to occupy oneself with. In secular writings Prosecho meant to moor a ship, to tie it up and also meant “to remain on course”. Figuratively the idea is to hold one's mind before then to take heed, to pay attention, to give heed, be in a state of alert, to watch out for or to be on guard. The word implies the giving one’s consent, as well as one’s attention. When used in this manner prosecho always warns of some type of danger (usually spiritual danger but occasionally physical)! Prosecho is not a call simply to notice or sense something, but to be on guard against it because it is so harmful (eg, the danger of practicing your righteousness before others, the danger of false prophets, false teachers and false teaching, the danger of the Pharisees and Sadducees). Prosecho - 5/24 uses are in the Pastoral epistles - Matt. 6:1; Matt. 7:15; Matt. 10:17; Matt. 16:6; Matt. 16:11; Matt. 16:12; Lk. 12:1; Lk. 17:3; Lk. 20:46; Lk. 21:34; Acts 5:35; Acts 8:6; Acts 8:10; Acts 8:11; Acts 16:14; Acts 20:28; 1 Tim. 1:4; 1 Tim. 3:8; 1 Tim. 4:1; 1 Tim. 4:13; Tit. 1:14; Heb. 2:1; Heb. 7:13; 2 Pet. 1:19 Myths (3454) muthos from mueo = to initiate into the mysteries from muô = close eyes or mouth. mu- = to close, keep secret, be dumb. English = myth, mythic, mythology) refers to a speech, a story or an account, anything delivered by word of mouth. Every NT use of muthos is in a negative sense and refers to legend, fable, fiction (in contrast to historical truth/accounts), improbable stories. Thayer notes that "the fictions of the Jewish theosophists and Gnostics, especially concerning the emanations and orders of the aeons, are called mythoi (muthos)." Muthos refers to tales (a tale is a usually imaginative narrative of an event that often contains imagined or exaggerated elements) or fables (a fable can refer to a short fictitious story which teaches a moral lesson but in the NT fable is used only in a negative sense as something to be avoided because it is false and unreal) fabricated by the mind in contrast to reality. Muthos therefore refers to fictional tales in contrast to true accounts and represents manufactured stories that have no basis in fact. The Greek and Roman world abounded in stories about so-called "gods" which were nothing more than human speculations that in vain (and in error) tried to explain the world's origin and life's purpose and end! It is notable that Kittel’s TDNT devotes no less than 34 pages to this word alone! Muthos - 5x - 1 Tim 1:4; 4:7; 2 Tim 4:4; Titus 1:14; 2 Pet 1:16 How do I know the Bible is not just mythology? | GotQuestions.org Endless (562)(aperantos from a = negative prefix + peraino = to complete, finish, bring to an end <> peras = a boundary, end, limit) (only here = Hapax legomenon) means unfinished, limitless, by implication interminable, unrestrained. Something that cannot be passed through (so to speak) or settled. Endless speculations ~ "out-of-the-way researches". In classical Greek aperantos is used of “boundless space, endless time, countless number, impassable terrain, inconclusive logic, or imperfection of persons.” The Septuagint translators used it of God’s countless (infinite) years (Job 36:26 = "The number of His years is unsearchable."). And in the apocryphal book of 3 Maccabees, Simon the high priest prayed to God as the King who “created the boundless (aperantos) and immeasurable (amētreton) earth” (2:9). Aperantos occurs only a single time in the New Testament: it refers to the study of “endless” genealogies which only produced controversies and disputes in the congregation (1 Timothy 1:4). (Complete Biblical Library) International Standard Bible Encyclopedia - ENDLESS [Gk. apérantos] (1 Tim. 1:4); NEB “interminable.” “Endless” can refer to “myths” as well as to “genealogies.” Whether the myths and genealogies be interpreted as gnostic, Jewish, or a combination of Judaism and Gnosticism, the use of apérantos here seems to imply that they are tiresome, a waste of time Theological Lexicon of the NT - The heterodox Ephesians are fond of “fables and endless genealogies,” i.e., never completed and inconsequential (1 Tim 1:4). The adjective aperantos (only here = Hapax legomenon), unknown in the papyri (cf. P.Tebt. 847, 21, apēramenou) has these two connotations. But in the first century it took on a technical rhetorical significance in the Stoic vocabulary, qualifying “reasonings that do not result in proof, arguments that do not conclude,”2 sterile conversations (Josephus, Ant. 17.131). Cicero complains to the son of Amyntas, an intolerable babbler (aperantologias aēdous, Att. 12.9; cf. Strabo 13.1.41). One of the best parallels is in the satirical poet Timon of Phlius: the philosophers “dispute endlessly [and vainly] (apeirita dērioōntes) in the aviary of the muses [meaning the Museum of Alexandria] … until these table speakers are unburdened of their flow of words [literally, logodiarrheἀ” (Athenaeus 1.22d). The other is in Philo: the happiness of the skeptics rides entirely upon the endless and fruitless (aperantō kai anēnytō) criticism of names and words (Prelim. Stud. 53). Minds of this sort know neither measure nor limit in their discourse, they speak indiscriminately, bringing chaos and confusion in all matters, mixing the true and the false, the sacred and the profane. Prattlers of this type, already exposed at Alexandria, have taken up exegesis and theology at Ephesus and pose a threat to the faith (cf. Titus 3:9). Give rise (present tense - continually)(3930) parecho from para = near, beside + echo = hold) basically (literally) means to hold beside, To hold out toward someone, to present, offer. to cause someone to experience something, with the possible implication of a duration - 'to cause to, to cause to experience, to give.' 'let no one give me trouble' or '... cause me trouble' Galatians 6:17. To cause something to happen to someone - 'to cause to happen.' 'why do you cause the woman trouble?' Matthew 26:10; To maintain a state or condition - 'to continue to be, to keep on being.' παρέσχον ἡσυχίαν 'they kept silent' Acts 22:2. (from Louw-Nida) In the present context it means to furnish, and was used regularly by Demosthenes for bringing forward evidence. Speculation (plural in this verse) (1076)(ekzetesis from ekzeteo = to seek out, demand, inquire from ek = out + zeteo = seek) (only here = Hapax legomenon) means a questioning, aimless arguing, controversy, useless speculation, senseless speculation, out-of-the-way researches. It refers to disputing that can result in strife, divisions or parties (sects). Genealogies (1076) genealogia from genealogeo = recount a family's origin and lineage, trace ancestry in turn from genea = generation + légo = reckon) literally refers to accounts of an ancestry, such as seen in a "genealogical tree". Only other NT use Titus 3:9+ "avoid foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless." Among the heathen were endless tales of offspring of numberless gods. Jews and Samaritans took great pride in ancestors (Mt. 3:9; Jn. 4:12; 8:39). Paul warned against this (2Cor. 5:16; 11:22; Php. 3:4–6) and charged Timothy to be occupied with essentials of Christian faith. Emphasis on natural descent is foreign to Christianity, for in Christ there is no difference (1Cor. 12:13; Col. 3:11). Why are Mormons/LDS so interested in genealogies? | GotQuestions.org Administration (stewardship) (3622) oikonomia from oíkos = house + némo = manage, distribute) (Click study of related word oikonomos) in secular Greek referred literally to the management of a household by the oikonomos, the steward manages a house and is accountable to the owner (which even involved a presentation and examination of records, receipts, disbursements, cash on hand and the settlement of accounts). Oikonomia also relates to general provision or arrangement. 1 Timothy 1:5 But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith. BGT 1 Timothy 1:5 τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς καὶ πίστεως ἀνυποκρίτου, Amplified Whereas the object and purpose of our instruction and charge is love, which springs from a pure heart and a good (clear) conscience and sincere (unfeigned) faith. Barclay The instruction which I gave you is designed to produce love which issues from a pure heart, a good conscience and an undissembling faith. BBE 1 Timothy 1:5 But the effect of the order is love coming from a clean heart, and a knowledge of what is right, and true faith: CSB 1 Timothy 1:5 Now the goal of our instruction is love that comes from a pure heart, a good conscience, and a sincere faith. ERV 1 Timothy 1:5 But the end of the charge is love out of a pure heart and a good conscience and faith unfeigned: ESV 1 Timothy 1:5 The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. Grundy But the goal of the order [you’re to issue] is love [originating] out of a pure heart and a good conscience and an unhypocritical faith, GWN 1 Timothy 1:5 My goal in giving you this order is for love to flow from a pure heart, from a clear conscience, and from a sincere faith. KJV 1 Timothy 1:5 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: NKJ 1 Timothy 1:5 Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith, MIT 1 Timothy 1:5 The objectives of the command are love flowing from a pure heart, a good conscience, and genuine faith. NAB 1 Timothy 1:5 The aim of this instruction is love from a pure heart, a good conscience, and a sincere faith. NET 1 Timothy 1:5 But the aim of our instruction is love that comes from a pure heart, a good conscience, and a sincere faith. NIV 1 Timothy 1:5 The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith. NJB 1 Timothy 1:5 The final goal at which this instruction aims is love, issuing from a pure heart, a clear conscience and a sincere faith. NLT 1 Timothy 1:5 The purpose of my instruction is that all believers would be filled with love that comes from a pure heart, a clear conscience, and genuine faith. NLT (non-revised) The purpose of my instruction is that all the Christians there would be filled with love that comes from a pure heart, a clear conscience, and sincere faith. NRS 1 Timothy 1:5 But the aim of such instruction is love that comes from a pure heart, a good conscience, and sincere faith. Phillips The ultimate aim of the Christian ministry, after all, is to produce the love which springs from a pure heart, a good conscience and a genuine faith. REB This instruction has love as its goal, the love which springs from a pure heart, a good conscience, and a genuine faith. The Living Bible What I am eager for is that all the Christians there will be filled with love that comes from pure hearts, and that their minds will be clean and their faith strong. Wuest Now, the objective which is the aim of the aforementioned charge is divine and self-sacrificial love out of a heart which is pure, and a conscience which is good, and a faith which is not assumed but real, (Eerdmans Publishing - used by permission) YLT 1 Timothy 1:5 And the end of the charge is love out of a pure heart, and of a good conscience, and of faith unfeigned, But the goal of our instruction: Ro 10:4 Ro 13:8-10 Ga 5:13-14, 22 1Jn 4:7-14 love: Mk 12:28-34 Ro 14:15 1Co 8:1-3 13:1-13 14:1 1Pe 4:8 2Pe 1:7 from a pure heart: Ps 24:4 Ps 51:10 Jer 4:14 Mt 5:8 12:35 Ac 15:9 2Ti 2:22 Jas 4:8 1Pe 1:22 1Jn 3:3 good conscience: 1Ti 1:19 1Ti 3:9 Ac 23:1 Acts 24:16 Ro 9:1 2Co 1:12 2Ti 1:3 Titus 1:15 Heb 9:14 Heb 10:22 13:18 1Pe 3:16,21 sincere faith: Ga 5:6 2Ti 1:5 Heb 11:5,6 1Jn 3:23 1 Timothy 1 Resources - Multiple Sermons and Commentaries Related Passages: Romans 13:8-10 Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law. 9 For this, “YOU SHALL NOT COMMIT ADULTERY, YOU SHALL NOT MURDER, YOU SHALL NOT STEAL, YOU SHALL NOT COVET,” and if there is any other commandment, it is summed up in this saying, “YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.” 10 Love does no wrong to a neighbor; therefore love is the fulfillment of the law. Galatians 5:13-14 For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another. 14 For the whole Law is fulfilled in one word, in the statement, “YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.” 1 John 4:7-8 Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. 8 The one who does not love does not know God, for God is love. Mark 12:28-34 One of the scribes came and heard them arguing, and recognizing that He had answered them well, asked Him, “What commandment is the foremost of all?” 29 Jesus answered, “The foremost is, ‘HEAR, O ISRAEL! THE LORD OUR GOD IS ONE LORD; 30 AND YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND, AND WITH ALL YOUR STRENGTH.’ 31“The second is this, ‘YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.’ There is no other commandment greater than these.” Psalm 24:3-4 Who may ascend into the hill of the LORD? And who may stand in His holy place? He who has clean hands and a pure heart, Who has not lifted up his soul to falsehood And has not sworn deceitfully. Psalm 51:10 Create in me a clean heart, O God, And renew a steadfast spirit within me. Ps 73:1 Surely God is good to Israel, To those who are pure in heart! 2 Chronicles 16:9 “For the eyes of the LORD move to and fro throughout the earth that He may strongly support those whose heart is completely His. You have acted foolishly in this. Indeed, from now on you will surely have wars.” 1 Samuel 16:7 But the LORD said to Samuel, “Do not look at his appearance or at the height of his stature, because I have rejected him; for God sees not as man sees, for man looks at the outward appearance, but the LORD looks at the heart.” Mt 5:8 “Blessed are the pure (katharos) in heart (kardia), for they shall see God. Proverbs 4:23 Watch over your heart with all diligence, For from it flow the springs of life. Psalm 86:11 Teach me Your way, O LORD; I will walk in Your truth; Unite my heart (GIVE ME AN UNDIVIDED HEART) to fear Your name. Proverbs 22:11 He who loves purity of heart and whose speech is gracious, the king is his friend. 1 Timothy 3:9 but holding to the mystery of the faith with a clear conscience. 2 Timothy 2:22 Now flee (present imperative see our need to depend on the Holy Spirit to obey) from youthful lusts and pursue (present imperative see our need to depend on the Holy Spirit to obey) righteousness, faith, love and peace, with those who call on the Lord from a pure heart. Play this old song by Craig Smith - Pure Heart (listen carefully to the words! Then make it the prayer from your heart! God will answer this prayer beloved! 1Jn 5:14-15+) THE GOAL OF SOUND DOCTRINE But the goal (telos) of our instruction (paraggelia) - NKJV = "Now the purpose of the commandment (ED: Not reference to the Mosaic commandment)." But is a term of contrast (always try to discern what is being contrasted) and in context is contrasting the rotten fruit of false teaching (1Ti 1:4) with Timothy's true message which yields the fruit of divine love. Paul is not just telling Timothy to oppose error but promote truth, which is always the most effective antidote for error! The instruction is a military term and carries a tone of authority and thus designated "a word of command" as from a superior officer. The instruction/charge refers to what Timothy is to pass on to the false teachers that produces a "John 3:16+ like" love that comes from a supernatural work in triplicate (heart, conscience, faith). It is the "love of God has been poured out within our hearts through the Holy Spirit who was given to us." (Ro 5:5+, cf Gal 5:22+). It is love descriptively defined by Paul in 1Co 13:4-8+ (The) goal is love rather than a vain show of speculative learning -- William Hendriksen NET Note 1 Timothy 1 - “the instruction,” referring to orthodox Christian teaching and ministry in general, in contrast to that of the false teachers mentioned in 1Tii 1:3–4. Is love (agape) from (ek - out of, springing from) a pure (katharos) heart (kardia) and a good (agathos) conscience (suneidesis - 1Ti 1:19) and a sincere (anuopkritos) faith (pistis) - Our instruction refers to Paul's and Timothy's message which was given to produce true love (see related passages) from a three-fold origin -- a pure heart, a good conscience and a sincere faith (without pretense). Love is the fruit of the Spirit, Who governs the conscience and energizes unfeigned faith. A good (beneficial) conscience is one which gives an honest, accurate, reliable "self-judgment" of one's character (see Ro 2:14-15+) and such a conscience provides fertile soil for growth of godly love, a love uncontaminated by false or mixed motives. In a sense this ("love...") is also the goal, or one could also say purpose, of this entire epistle. -- Robert Yarbrough Martin Luther calls this “a beautiful text. ‘The aim’ is not to increase questions and to leave consciences unsure after all their difficulties but to bring consciences to the point that they know this for sure.” Scripture values a pure heart (Ps 24:4; 51:10; 73:1; Pr 22:11); Greek sources value a good conscience. -- Craig Keener (Cultural Backgrounds Study Bible) Vine says the heart is "the hidden seat of the human will, its thoughts, affections, and emotions in general. The pure heart is that which is free from the admixture of everything that is corrupt and false. The love thus described is not merely an impulse from natural feelings (cf phileo), it is not simply a sentimental emotion, exercised toward those with whom it finds a natural affinity; it is governed by the will of God, and stands in direct and complete antithesis to self-seeking (cf 1Co 13:4-8; Phil 2:4, 5; Co 3:12–14)....The conscience is that faculty which distinguishes between what is morally good and bad, commending the former and prompting to do it, condemning the latter and prompting to shun it. A good conscience involves a consciousness of right conduct, of the fulfillment of that which is pleasing to God, Acts 23:1; 1Ti 1:19; 1Pe 3:16, 21....A good conscience is that which has been cleansed from guilt, through the blood of Christ, and as a result of this, responds to the claims of the Lord to exercise love, (Collected Writings of W.E. Vine) A sincere faith is a faith where lips and life match! One's belief is validated by one's behavior. There is a one-to-one correlation so to speak Such a faith marks the absence of everything that is contrary to what is genuine and true. In Paul's last letter, he wrote to Timothy "I am mindful of the sincere (anuopkritos) faith (pistis) within you." (2Ti 1:5). Timothy’s faith was completely genuine, without pretense or deceit (cf Jn 1:47+). This quality of faith germinates and generates supernatural agape love. Love linked with faith is found 11 times in the Pastoral epistles - 1Ti 1:5, 1Ti 1:14; 1Ti 2:15; 1Ti 4:12; 1Ti 6:10, 11; 2Ti 1:13; 2Ti 2:22; 2Ti 3:10; Titus 2:2, Titus 3:15 and only 15 times in the rest of the New Testament! Clearly, this "divine duet" is of vital importance to Paul in these closing Pastoral epistles! Here are all the other uses of faith and love - 1Co 13:2 1Co 13:13 2Co 8:7 Gal 5:6 Eph 1:15 Eph 3:17 Eph 6:23 Col 1:4 1Th 1:3 1Th 3:6 1Th 5:8 2Th 1:3 Phile 1:5 James 2:5 Rev 2:19. As Lenski succinctly says "An unclean heart cannot have a conscience that is good and a faith that is unhypocritical." Yarbrough adds that "Attention to myths and genealogies, in contrast, is not apt to minister redemptively to the conscience, however much mastery of esoteric knowledge may satisfy the intellect or fortify one’s sense of religious readiness. Optimal exercise of love would therefore be hampered." (The Letters to Timothy and Titus )
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Wuest says this love is " the word used in John 3:16 of God’s love for the lost, in Romans 5:5 of the love which the Holy Spirit sheds abroad in the heart of the yielded believer, and of the love defined by Paul in 1 Corinthians 13:4ff....The faith spoken of here is a genuine, as contrasted to a spurious, assumed, pretended faith, a mere intellectual assent that poses for a heart acceptance. Donald Guthrie on a pure heart - A Pure Heart is a fundamental requisite. Taken over from the Old Testament, the word heart stands for the totality of man's moral affections, and without purity there, nobility of character is clearly impossible. Jesus reserved a special promise for the pure in heart (Mt. 5:8) and spoke of the pruning of the vine as an illustration of the cleansing of believers through the word (Jn. 15:3). (The Pastoral Epistles)
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Wuest - I am constantly grateful to the One who endued me with the necessary strength, Christ Jesus our Lord, because He deemed me trustworthy, having placed me in service,(Eerdmans Publishing - used by permission) YLT 1 Timothy 1:12 And I give thanks to him who enabled me -- Christ Jesus our Lord -- that he did reckon me stedfast, having put me to the ministration, I thank Christ Jesus our Lord: John 5:23 Php 2:11 Rev 5:9-14 Rev 7:10-12 Who has strengthened me: 1Co 15:10 2Co 3:5-6 4:1 2Co 12:9-10 Php 4:13 2Ti 4:17 because He considered me faithful: Ac 16:15 1Co 7:25 putting me into service: 1Ti 1:11 Ac 9:15 Col 1:25 1 Timothy 1 Resources - Multiple Sermons and Commentaries Related Passages: Acts 9:15,22+ But the Lord said to him (ANANIAS), “Go, for he (SAUL/PAUL) is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel....But Saul kept increasing in strength (endunamoo - imperfect tense, passive voice) and confounding the Jews who lived at Damascus by proving that this Jesus is the Christ. 1 Cor 7:25 Now concerning virgins I have no command of the Lord, but I give an opinion as one who by the mercy of the Lord is trustworthy. Colossians 1:23+ if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister (diakonos). Colossians 1:25+ Of this church I was made a minister (diakonos) according to the stewardship from God bestowed on me for your benefit, so that I might fully carry out the preaching of the word of God, Acts 20:24+ “But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry (diakonia) which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God. 1 Corinthians 3:5+ What then is Apollos? And what is Paul? Servants (diakonos) through whom you believed, even as the Lord gave opportunity to each one. 2 Corinthians 4:1+ Therefore, since we have this ministry (diakonia), as we received mercy, we do not lose heart, Ephesians 3:7 of which I was made a minister (diakonos), according to the gift of God’s grace which was given to me according to the working of His power. THANKSGIVING FOR CALLING AND STRENGTHENING Paul had just mentioned being entrusted with the glorious Gospel, a thought that evoked a chorus of thanksgiving and praise as he goes on to describe his relationship to the glorious Gospel, giving his own testimony which serves to illustrate the life transforming effect of the Gospel, in contrast to the vanity and futility of the false teaching. Hiebert explains Paul's purpose in this next section (1Ti 1:12-17) - "This outburst of praise for the mercy shown him and his appointment to God’s service is an elaboration of the concluding expression of the preceding paragraph. “The glory of the message of Christianity shone ever so brightly before him that he could hardly think of his position as a divinely appointed herald of it, as compared with his former attitude of antagonism (v. 13), without magnifying anew the mercy shown to him (vv. 14–17)” (Lilley)." This development of his relation to the Gospel is characteristic of Paul (cf. 1Co 15:9–10; Eph. 3:8; Col. 1:23–25). But this is not simply an unrelated digression, the writer going off on a tangent at a favorite thought. Amid apparent digression he is building up his case for the Gospel against the false teachers. His own case is the best illustration of the true relation of the law to the Gospel and clearly shows how deep is the contrast between the Gospel and the speculations of these false teachers. His soul is stirred to its depth as he thinks of the folly of these men and their perversion of the Gospel which has done so much for him. Failure on his part to oppose them would have been a practical denial of his own experience and apostolic commission. This personal testimony will strengthen Timothy in the execution of his task in regard to these false teachers." I thank (charis) Christ (Christos) Jesus (Iesous) our (Paul and Timothy's) Lord (kurios) - "This is one of the rare occasions when Paul directs his prayer to Christ instead of the Father" (Utley) It is most likely he specifically thanks Christ because it was Christ Who met him on the Damascus road and called him into his service (cf Acts 9:1-16+). The word order is thanks before grace = "Thanks I have (echo in the present tense)" or "Thanks I continually possess" (only possible in a Spirit filled person which Paul was!). In short, Paul continually had an attitude of gratitude. Keep the context in mind that Christ was willing to use him for ministry in spite of his prior persecution of believers. Amazing grace indeed! (THOUGHT - How often do I thank God for His showing me mercy and grace in my sinful state?)
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Wuest on honor - The word “honor” is timē, “a valuing by which the price is fixed.” Hence, it comes to mean “honor” in the sense that a person accords veneration, reverence, deference, to some one in the measure that he values that person.
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Wuest: Paul, an ambassador of Christ Jesus by command of God our Saviour and Christ Jesus our hope, to Timothy, my genuine child in the Faith. [Sanctifying] grace, mercy, [tranquilizing] peace, from God our Father and Christ Jesus our Lord. Young's Literal: Paul, an apostle of Jesus Christ, according to a command of God our Saviour, and of the Lord Jesus Christ our hope,2 to Timotheus—genuine child in faith: Grace, kindness, peace, from God our Father, and Christ Jesus our Lord, PAUL AN APOSTLE OF CHRIST JESUS: Paulos apostolos Christou Iesou: Apostle: Ro 1:1 1Co 1:1 A COMMAND FROM GOD A COMMISSION FOR PAUL Paul (3972) is from Latin, Paulos meaning "little, small". Before his Damascus Road experience he was known by his Hebrew name Saul (Greek Saulos) which means "desired" or "ask" (derived from Hebrew word for "ask") Paul is always referred to as Saul in Acts until his clash with Bar Jesus at Paphos, when Luke suddenly writes, But Saul, who was also known as Paul, filled with the Holy Spirit, fixed his gaze upon him (Acts 13:9). From this point in the Book of Acts (and in the epistles) the apostle is always referred to as Paul. Do not miss the descriptive phrase in Acts 13:9 "filled with the Holy Spirit" (cp Eph 5:18-note) for this description explains the "power" source of Paul's dynamic ministry and this supernatural confrontation (with "Elymas the magician...full of all deceit and fraud" Acts 13:8, 10). Remember that what fills a person is what "controls" a person. (See Lk 4:28 = "rage" and Lk 4:29 describes the resulting "effect" or action! Cf Lk 6:11, Acts 2:4, 4:8, 4:31, Acts 5:17, 18, 13:45, 19:28). Paul did not depend on his strength, his knowledge, his religious pedigree, etc, but solely upon the power (dunamis = supernatural power to accomplish a task) of the Spirit, the very "formula" Jesus had given to the disciples in His parting words in Acts 1:8-note. Remember last words are always vitally important, especially if they are followed by ascension of the One speaking them! Apostle (652) (apostolos [word study] from apo = from + stello = send forth) (Click another discussion of apostle) means one sent forth from by another, often with a special commission to represent another and to accomplish his work. It can be a delegate, commissioner, ambassador sent out on a mission or orders or commission and with the authority of the one who sent him. The Biblical apostles had special authority and power given by God and when they died that was the end of the special office of an apostle. In other words, contrary to what some men teach there is no Biblical mandate for "apostolic succession." Apostle is used in two ways in the Scripture - (1) to designate an official office as in this passage (2) Generically to refer to anyone who is one sent with a message. In secular Greek apostolos referred to someone who was officially commissioned to a position or task, such as an envoy. Cargo ships were sometimes called apostolic, because they were dispatched with a specific shipment for a specific destination. In secular Greek apostolos was used of an admiral of a fleet sent out by the king on special assignment. In the ancient world a apostle was the personal representatives of the king, functioning as an ambassador with the king’s authority and provided with credentials to prove he was the king's envoy. As an aside, just as Paul could not have made himself an apostle, no man can truly make himself a minister today. A man may go into the ministry but he may never have received a clear call from God, and thus it is not surprising today to read of so many men quitting the ministry! The Preacher's Homiletical Commentary adds that... The responsibilities of the preacher are so great, and the difficulties of his work so perplexing and oppressive, that nothing short of a profound consciousness of his Divine commission can sustain him. (The Preacher's Complete Homiletical Commentary) A parallel of apostle is our English word ambassador defined by Webster as a diplomatic agent of the highest rank accredited to a foreign government as the resident representative of his own government for a special and often temporary diplomatic assignment. (cp Eph 6:20-note) Paul was a man with a mission having been commissioned by Christ Himself, Whose will was made known in (Acts 9:15, 22:14, 15, 21, 26:16, 17,18). Paul further explained that he was an apostle (not sent from men nor through the agency of man, but through Jesus Christ and God the Father, Who raised Him from the dead (Gal 1:1). Paul was commissioned as Christ's chosen instrument (Acts 9:15) and ambassador to the Gentiles with a message of reconciliation (Ro 5:11-note, 2Co 5:18,19-note), a message that he "neither received...from man, nor was... taught, but ... through a revelation of Jesus Christ." (Gal 1:12). In his salutation (introductory address) to the Romans Paul added that through (Jesus Christ our Lord) we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name's sake. (Ro 1:5-note) In short Paul was endued with the apostolic authority and accompanying power necessary to proclaim the Gospel of Jesus Christ. Paul was not "his own" but understood that he belonged to Christ, His Master and that he had received a commission to be His authorized representative with His message, the Gospel. ACCORDING TO THE COMMANDMENT OF GOD OUR SAVIOR: kat epitagen Theou soteros hemon: According to: 1Ti 2:7 Ac 9:15 26:16-18 1Co 9:17 Ga 1:1,11 2Ti 1:11 Titus 1:3 God: 1Ti 2:3 4:10 Ps 106:21 Isa 12:2 Isa 43:3,11 Isa 45:15,21 Isa 49:26 Isa 60:16 Isa 63:8 Hos 13:4 Lk 1:47 2:11 2Ti 1:10 Titus 1:3 Titus 2:10,13 Titus 3:4,6 2Pe 1:1 1Jn 4:14 Jude 1:25 According to the commandment - Not a suggestion, but a clear command. In other passages Paul states he is an apostle "by the will of God". God's command was His will for Paul's life. In the same way, God's will for our life is His commands in Scripture (there are over 1500 in the NT). Clearly in establishing his apostolic ministry, Paul wanted to make sure that the recipients of the letter understood that it was not his will, but God's will. So what? Since it is God's will, the implication is that all Paul spoke in this letter is God's Word and carries His authoritative stamp. And so it is not surprising that Paul began five of his Epistles with a similar "signature" (will of God) authenticating his divinely ordained apostleship: , Paul, called as an apostle of Jesus Christ by the will of God, and Sosthenes our brother (1Co 1:1). Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God which is at Corinth with all the saints who are throughout Achaia: (2Co 1:1). Paul, an apostle of Christ Jesus by the will of God, To the saints who are at Ephesus and who are faithful in Christ Jesus: (Eph 1:1-note) Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother (Col 1:1-note) Paul, an apostle of Christ Jesus by the will of God, according to the promise of life in Christ Jesus (2Timothy 1:1-note) God our Savior - This phrase refers to God the Father as the Savior. Normally we think of the Son as the Savior, which of course He is. However since God is a Trinity with unity, it is not surprising to think of all members of the Trinity in some way participating in the divine works of God, even though the role of One Member of the Trinity plays a dominant role in a specific action. Indeed, God the Father planned salvation in eternity past, God the Son purchased our redemption and God the Spirit applies the salvation to our hearts in regeneration. Or more succinctly - The Father planned it, the Son purchased it and the Spirit applies it, "it" of course is our salvation. Savior (4990)(soter from sozo = rescue from peril > from saos = safe; delivered) refers to the Agent of salvation or deliverance, the One Who rescues, delivers, saves and preserves. Anyone who saves or delivers can be called a deliverer or rescuer (a soter), but only God can effects our supernatural rescue from bondage to the power of indwelling Sin and the dread fate of eternal death and separation from His presence. Hallelujah! If you have time, take a moment to worship God our Savior with this song by Laura Story What A Savior or this modern rendition by Aaron Ivey - Hallelujah, What a Savior. The highly respected Puritan writer John Owen helps us understand the interrelationship of the Trinity writing that... Everything God does He does as the triune God. Each Person of the Trinity is involved in every action of God. Yet at the same time each Person has a special role to fulfill in that work.... There is no good that we receive from God but it is brought to us and wrought in us by the Holy Spirit. Nor is there in us any good towards God, any faith, love, obedience to His will, but what we are enabled to do so by the Holy Spirit. Jon Courson on the commandment of God - The things that we have been commanded to do can sometimes become wearying when we find ourselves in situations we weren’t anticipating—like prison. After all, it was from a Roman prison cell that Paul wrote to Timothy. And in this, I am reminded of another who found himself a prisoner... ‘Oh, Lord, I cannot speak. I am but a child,’ Jeremiah protested when called to minister. ‘Before you were born, I knew you and ordained you to be a prophet,’ the Lord replied. ‘I will put My words on your lips—and you shall go.’ So Jeremiah did. And what happened? He eventually ended up in a dungeon. ‘OK, Lord,’ he said. ‘Yes, You commanded me. Yes, You anointed me. But people aren’t responding. No one is getting saved.’ So Jeremiah decided to quit prophesying, to quit sharing—until he realized that the Word of God was like fire in his bones and that he could not keep quiet (Jeremiah 20:9). Maybe like Jeremiah, or perhaps like Paul, you feel imprisoned and are tempted to throw in the towel, to quit sharing the Gospel with people since none seem to respond. But if you do, the Word of God will burn in your heart as surely as it did in Jeremiah’s, and, like Paul, you will realize you have no choice in the matter, for you are under the command of God. (Courson, J. A Day's Journey: 365 Daily Meditations from the Word October 13. Santa Ana, CA: Calvary Chapel Publishing) AND OF CHRIST JESUS, WHO IS OUR HOPE : kai Christou Iesou tes elpidos hemon: Our Hope: Ro 15:12,13 Col 1:27 2Th 2:16 1Pe 1:3,21 CHRIST OUR HOPE OF GLORY The Glory of Our Hope And of Christ Jesus - The fact that Paul's command came from God our Savior and Christ Jesus is a strong attestation to the Godhood of Jesus and counters those who say that Scripture never teaches that Jesus is God. Jesus is God and this passage places Him on a par with God the Father. One can argue about it but frankly God said it and that settles it whether one believes it or not! Who is our hope - The Greek literally reads our hope, the NAS adding "Who is" to smooth out the sentence in English. The literal rendering that describes "Christ Jesus our hope" is a beautiful truth, for what Paul is saying is that hope is not a vague, abstract concept but ultimately finds its very essence and fulfillment in the Person, Christ Jesus. Indeed "As God is the Author of our salvation, so Christ is the embodiment of our Hope." (G B Wilson) In using the personal pronoun "our" Paul is emphasizing that this hope is our very own possession. This is a simple truth, but take a moment and meditate on this truth and allow the Spirit to overwhelm you with the reality that such a great hope is really ours. We did not deserve it nor could we ever have merited it, but because of God's great salvation and our eternally secure position in Christ, we can cling confidently to the great doctrine of the believer's hope as "our hope!" Our hope is secure because the foundation is firm. Indeed, "from Christ's death flow all our hopes." (Ryle) "Our hope lies not in the man we put on the moon, but in the Man we put on the Cross." (Basham) David echoes Paul's description of Jesus as our Hope writing... And now, Lord (Adonai), for what do I wait ("hope" = Ps 39:7NLT)? My hope is in Thee. (Ps 39:7)