Category: Uncategorized

“A man of little stature, thin haired upon the head, crooked in the legs, of good state of body, with eyebrows joining, and nose somewhat hooked, full of grace; for sometimes he appeared like a man, and sometimes he had the face of an angel.”

This is arguably the only information we have from antiquity concerning a physical description of the Apostle Paul. It is found in the Apocryphal book Acts of Paul and Thecla.

The only biblical description of Paul comes from his own words. 2 Corinthians 10:10 says, “For they say, “His letters are weighty and strong, but his bodily presence is weak, and his speech of no account.” The word “weak” (ἀσθενής; asthenes) may mean an individual who has a small and sickly physical body.

However, what Paul may, or may not, have lacked in physical appearance he more than made up for in his spiritual stature. In the December 2000 issue of Tabletalk Magazine, Dr. Sinclair Ferguson had much to share about the Apostle Paul. I submit some selected quotes as an appropriate conclusion to our study on the life and ministry of the apostle to the Gentiles.

Dr. Ferguson submits that Luke’s account of Paul’s life, in the Book of Acts, first of all presents Paul as a man of poise. “Like Jesus, Paul demonstrates extraordinary, indeed otherworldly, poise – a peace that surpasses understanding, a sense that he is immortal until his work is done and the Lord’s time to call him home comes. This is a rare quality a crisis evokes in a well-known Christian. Conscious of living in the presence of God, he or she has a heavenly quality, a certain poise, a faith in holy wisdom that brings its own sense of calm.”

Secondly, Dr. Ferguson submits that Luke presents Paul as a man of simplicity. He was always living for Christ. “Luke gives a delightful illustration of how it comes to expression when he describes Paul emerging, soaked from head to toe, on the beach at Malta. This man who has met the risen Christ, planted so many churches, suffered much, preached everywhere, spoken to governors and kings – what is the first thing he does? He wanders around gathering sticks to put on a fire so that everyone can huddle around and dry off (Acts 28:1-3). He is a man who has learned to do the spiritual things naturally and the natural things spiritually. No complicated complexes about self-image and position here! His Christian life, whether preaching, teaching, praying, debating – or gathering sticks – is one seamless robe worn gladly in loving service of Jesus.”

I like the statement that the Apostle Paul was a man who learned to do the spiritual things naturally and the natural things spiritually. This is the profound truth of biblical poise and simplicity. May we all imitate Paul as he imitated the Lord Jesus Christ.

Soli deo Gloria!    

^“For to me to live is Christ, and to die is gain.” (Philippians 1:21 (ESV)

We come to the penultimate conclusion of our study of the life and ministry of the Apostle Paul. When I began this study, for both your and my benefit, I wrote that arguably, when a discussion is held regarding who are the greatest theologians in the history of the church, the names of Augustine, Martin Luther, John Calvin, Jonathan Edwards, John Bunyan, Carl Henry, and J. Gresham Machen, among others, are often listed. Often added to this stellar list are such recent additions including Francis Schaeffer and R. C. Sproul.

However, without a doubt the single, greatest theologian, aside from the LORD Jesus Christ, who has most benefited the church and contributed to its spiritual health, well-being and theological orthodoxy would have to be the Apostle Paul.

This is not only because, inspired by the Holy Spirit, Paul was responsible for nearly half the New Testament canon. It is also because Paul lived what he wrote and believed. He, while not perfect, was consistently consistent in his walk of faith in the Lord Jesus Christ.

Paul said, “^“For to me to live is Christ, and to die is gain.” Notice three observations from this simple statement.

First, this was a personal declaration of truth. “For to me.” The LORD had personally impacted the apostle in his entire being. This included Paul’s intellect, emotions and will.

Second, Paul’s entire being was focused on one thing: “For to me to live is Christ.” Paul’s state or personal condition was a present and active trust in, commitment to, dependence upon and worship of Jesus Christ as Savior and Lord. This was his singular focus while living in this world. Paul’s behavior was focused upon Christ.

Third, Paul’s eternal destiny was also singularly focused: “…and to die is gain.” Physical death would bring an eternal benefit and advantage. The expression suggests not just the condition of death, but also the experience of dying. Remember, Paul was under house arrest in Rome while he wrote this letter, along with Ephesians, Colossians and Philemon. The possibility of execution was real.

Dr. John Walvoord writes, “Paul’s main purpose in living was to glorify Christ. Christ was the essence of his life. Yet Paul knew that if he were martyred, Christ would be glorified through the promotion of the gospel which would result from his testimony in death. And Paul himself would benefit, for death would result in his being with Christ (v. 23).”

May our main purpose in living be to bring honor and glory to the Lord Jesus Christ. May that be the essence, heart and crux of all we are and of all we do.

Soli deo Gloria!

“I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: ² preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. ³ For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, ⁴ and will turn away from listening to the truth and wander off into myths. ⁵ As for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry.” (2 Timothy 4:1–5 (ESV)

What are the theological themes contained in 2 Timothy? It may be that the Apostle Paul had reason to fear that Timothy was in danger of weakening spiritually. This would have been a grave concern for Paul since Timothy needed to carry on Paul’s work (cf. 2:2).

While there are no historical indications anywhere in the New Testament as to why Paul was so concerned, there is evidence in the epistle itself from what he wrote. Paul’s concern is evident when he wrote “fan into flame” Timothy’s gift (1:6); to replace fear with power, love, and a sound mind (1:7); to not be ashamed of Paul and the Lord, but be willing to suffer for the gospel (1:8); and to hold on to the truth (1:13–14).

Dr. John MacArthur writes, “Summing up the potential problem of Timothy, who might be weakening under the pressure of the church and the persecution of the world, Paul calls him to 1) generally “be strengthened” (2:1), the key exhortation of the first part of the letter, and to 2) continue to “preach the word” (4:2), the main admonition of the last part. These final words to Timothy include few commendations but many admonitions, including about 25 imperatives.”

Because Timothy was well schooled in Paul’s theology, the apostle did not instruct him further doctrinally. However, Paul did refer to several important doctrines. These included salvation by God’s sovereign grace (1:9–10; 2:10), the person of Christ (2:8; 4:1, 8), and perseverance in the faith (2:11–13). Additionally, Paul wrote the crucial text of the NT on the inspiration of Scripture (3:16–17).

Have a blessed day in the Lord.

Soli deo Gloria!

We will devote each Lord’s Day in 2021 at hiswordtoday.org to present a portion of the Westminster Confession of Faith (WCF). For those unfamiliar with the WCF, a brief explanation is appropriate. 

The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the “subordinate standard” of doctrine (to Scripture) in the Church of Scotland and has been influential within Presbyterian churches worldwide.

It is to that “most precise and accurate summary of the content of biblical Christianity” that we will give our time and attention to each Lord’s Day in the year of our Lord, 2021. I trust you will be edified and encouraged each week by The Westminster Confession of Faith.

Chapter Five: Providence. Part 5.

6. As for those wicked and ungodly men whom God, as a righteous judge, for former sins, doth blind and harden,^a from them he not only withholdeth his grace, whereby they might have been enlightened in their understandings and wrought upon in their hearts,^b but sometimes also withdraweth the gifts which they had,^c and exposeth them to such objects as their corruption makes occasion of sin;^d and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan;^e whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.^f

1. Rom 1:24, 26, 28; 11:7-8. • b. Deut 29:4. • c. Mat 13:12; 25:29. • d. Deut 2:30; 2 Kings 8:12-13. • e. Psa 81:11-12; 2 Thes 2:10-12. • f. Exod 7:3 with 8:15; 8:32; Isa 6:9-10 with Acts 28:26-27; Isa 8:14; 2 Cor 2:15-16; 1 Pet 2:7-8.

7. As the providence of God doth, in general, reach to all creatures, so, after a most special manner, it taketh care of his Church, and disposeth all things to the good thereof.^a

a. Isa 43:3-5, 14; Amos 9:8-9; Rom 8:28; 1 Tim 4:10.

Take the time today to read each attribute along with its corresponding biblical reference. You will be blessed and edified.

Soli deo Gloria!

“Paul, an apostle of Christ Jesus by the will of God according to the promise of the life that is in Christ Jesus, ² To Timothy, my beloved child: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.” (2 Timothy 1:1–2 (ESV)

The third and last Pastoral Epistle by the Apostle Paul is 2 Timothy. The epistle is the second of two inspired letters Paul wrote to his beloved son in the faith, Timothy (1:2; 2:1). Paul wrote 2 Timothy, the climax of his inspired letters, shortly before his martyrdom (c. A.D. 67).

What is the historical context to 2 Timothy? To begin with, Paul was released from his first Roman imprisonment for a short period of time. It was during this period of time that he wrote 1 Timothy and Titus. 

However, the Epistle of 2 Timothy Paul was once again in a Roman prison (1:16; 2:9). He apparently was rearrested as part of Nero’s persecution of Christians. Unlike Paul’s confident hope of release during his first imprisonment (Phil. 1:19, 25–26; 2:24; Philem. 22), this time he had no such hope (2 Tim. 4:6–8).

In Paul’s first imprisonment in Rome (c. A.D. 60–62), before Nero had begun the persecution of Christians (A.D. 64), he was only under house arrest and had opportunity for much interaction with people and ministry (Acts 28:16–31). At the time he wrote 2 Timothy, five or six years later (c. A.D. 66–67), he was in a cold cell (2 Tim. 4:13), in chains (2:9), and with no hope of deliverance (4:6).

Paul had been abandoned by virtually all of those close to him for fear of persecution (cf. 1:15; 4:9–12, 16) and he was facing imminent execution. He wrote to Timothy a second time urging him to hasten to Rome for one last visit with the apostle (2 Tim. 4:9, 21). We do not know whether Timothy made it to Rome before Paul’s execution. According to tradition, Paul was not released from this second Roman imprisonment, but suffered martyrdom (2 Timothy 4:6).

Dr. John MacArthur writes, “In this letter, Paul, aware the end was near, passed the non-apostolic mantle of ministry to Timothy (cf. 2:2) and exhorted him to continue to be faithful in his duties (1:6), to hold on to sound doctrine (1:13–14), to avoid error (2:15–18), to accept persecution for the gospel (2:3–4; 3:10–12), to put his confidence in the Scriptures, and to preach it relentlessly (3:15–4:5).”

There is more to come. I urge you to read 2 Timothy. Have a blessed day.

Soli deo Gloria!

^3 “For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. ⁴ But when the goodness and loving kindness of God our Savior appeared, ⁵ he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, ⁶ whom he poured out on us richly through Jesus Christ our Savior, ⁷ so that being justified by his grace we might become heirs according to the hope of eternal life. ⁸ The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people.” (Titus 3:3–8 (ESV)

Crete remains one of the largest islands in the Mediterranean Sea, measuring 160 miles long by 35 miles at its widest, lying south of the Aegean Sea. It had been briefly visited by Paul on his voyage to Rome (Acts 27:7–9, 12–13, 21). He returned there for ministry and later left Titus to continue the work, much as he left Timothy at Ephesus (1 Tim. 1:3). It was then that Paul went on to Macedonia. Paul probably wrote to Titus in response to a letter from Titus or a report from Crete.

What are the biblical themes contained in the Epistle of Titus? Like 1 and 2 Timothy, Paul gave not only personal encouragement but also godly counsel to a young pastor who, though well-trained and faithful, faced continuing opposition from ungodly men within the churches where he ministered. Titus was to pass on that encouragement and counsel to the leaders he was to appoint in the Cretan churches (1:5). The Epistle of Titus remains a practical manual for pastors today.

With the notable exception of Paul’s warning about false teachers and Judaizers, the epistle gives no theological correction. This strongly infers that Paul had confidence in the doctrinal maturity of the church members there, in spite of the fact that the majority of them were new believers. Doctrines that Titus epistle affirms include: 1) God’s sovereign election of believers (1:1–2); 2) his saving grace (2:11; 3:5); 3) Christ’s deity and second coming (2:13); 4) Christ’s substitutionary atonement (2:14); and 5) the regeneration and renewing of believers by the Holy Spirit (3:5).

God and Christ are regularly referred to as Savior (1:3–4; 2:10, 13; 3:4, 6), and the gospel is so emphasized in 2:11–14 that it indicates the major thrust of the epistle is that of equipping the churches of Crete for evangelism. This preparation required godly leaders who not only would shepherd believers under their care (1:5–9), but also would equip those Christians for evangelizing their pagan neighbors.

Citizens of Crete had been characterized by one of their own as liars, evil beasts, and lazy gluttons (1:12). In order to gain a hearing for the gospel among such people, the believers’ primary preparation for evangelization was to live among themselves with the unarguable testimony of righteous, loving, selfless, and godly lives (2:2–14) in marked contrast to the debauched lives of the false teachers (1:10–16). How they behaved with reference to governmental authorities and unbelievers was also crucial to their testimony (3:1–8).

Several major themes repeat themselves throughout Titus. They include: work(s) (1:16; 2:7, 14; 3:1, 5, 8, 14); soundness in faith and doctrine (1:4, 9, 13; 2:1–2, 7–8, 10; 3:15); and salvation (1:3–4; 2:10, 13; 3:4, 6).

Please continue reading the Epistle of Titus. Have a blessed day in the Lord.

Soli deo Gloria!   

“Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness, ² in hope of eternal life, which God, who never lies, promised before the ages began ³ and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior; ⁴ To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior.” (Titus 1:1–4 (ESV)

The second of Paul’s Pastoral Epistles is Titus. Chronologically, it follows the epistle of 1 Timothy and precedes 2 Timothy.

The Epistle of Titus was obviously named for its recipient, Titus. He is mentioned 13 times in the New Testament (Titus 1:4; Gal. 2:1, 3; 2 Tim. 4:10) with nine of those citations found in 2 Corinthians.

Authorship is by the apostle Paul (1:1). Titus was approximately written between A.D. 62–64, while Paul ministered to Macedonian churches between his first and second Roman imprisonments, from either Corinth or Nicopolis (cf. 3:12). Most likely, Titus served with Paul on both the second and third missionary journeys. Titus, along with Timothy (2 Tim. 1:2), had become a beloved disciple (Titus 1:4) and fellow worker in the gospel (2 Cor. 8:23). Paul’s last mention of Titus (2 Tim. 4:10) reports that he had gone for ministry in Dalmatia—modern Yugoslavia. The letter probably was delivered by Zenas and Apollos (Titus 3:13).

Although Luke did not mention Titus by name in the book of Acts, it is probable that Titus, a Gentile (Gal. 2:3), met and may have been led to faith in Christ by Paul (Titus 1:4). This would have taken place before or during the apostle’s first missionary journey. Later, Titus ministered for a period of time with Paul on the Island of Crete and was left behind to continue and strengthen the work (1:5). After Artemas or Tychicus (3:12) arrived to direct the ministry there, Paul wanted Titus to join him in the city of Nicopolis, in the province of Achaia in Greece, and stay through the winter (3:12).

Dr. John MacArthur writes, “Because of his involvement with the church at Corinth during Paul’s third missionary journey, Titus is mentioned nine times in 2 Corinthians (2:13; 7:6, 13–14; 8:6, 16, 23; 12:18), where Paul refers to him as “my brother” (2 Cor. 2:13) and “my partner and fellow worker” (2 Cor. 8:23). The young elder was already familiar with Judaizers, false teachers in the church who among other things insisted that all Christians, Gentile as well as Jew, were bound by the Mosaic Law. Titus had accompanied Paul and Barnabas years earlier to the Council of Jerusalem where that heresy was the subject (Acts 15; Gal. 2:1–5).”

More to come. I urge you to begin reading the Epistle of Titus. Have a blessed day.

Soli deo Gloria!

^20” O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” ²¹ for by professing it some have swerved from the faith. Grace be with you.” (1 Timothy 6:20–21 (ESV)

After the Roman government released Paul his first imprisonment (cf. Acts 28:30), he revisited several of the cities in which he had ministered, including Ephesus. Leaving Timothy behind there to deal with problems that had arisen in the Ephesian church, which included such issues as false doctrine (1 Tim. 1:3–7; 4:1–3; 6:3–5), disorder in worship (2:1–15), the need for qualified leaders (3:1–14), and materialism (6:6–19), Paul went on to Macedonia, from where he wrote Timothy this letter to help him carry out his task in the church (cf. 3:14–15).

I Timothy is a practical letter containing pastoral instruction from Paul to Timothy (cf. 3:14–15). Since Timothy was well acquainted with Paul’s theology, the apostle had no need to give him extensive doctrinal instruction. This epistle does, however, express many important theological truths, such as the proper function of the law (1:5–11), salvation (1:14–16; 2:4–6); the attributes of God (1:17); the fall (2:13–14); the person and work of Christ (3:16; 6:15–16); election (6:12); and the second coming of Christ (6:14–15).

Other controversial chapters in I Timothy includes the identity of the false teachers (1:3) and the genealogies (1:4) involved in their teaching. Also, what is meant by the phrase “handed over to Satan” (1:20)? I Timothy also contains key passages in the debate over the extent of the atonement (2:4–6; 4:10).

Other contentious issues include Paul’s teaching on the role of women (2:9–15), particularly his declaration that they are not to assume leadership roles in the church (2:11–12). Additionally, what does Paul mean when he says women can be saved by bearing children (2:15)? Also, when Paul says an elder must be “the husband of one wife” does this then exclude divorced or unmarried men (3:1)? Does Paul refer to deacons’ wives or other women who serve as deaconesses (3:11).

Those who believe Christians can lose their salvation cite 4:1 as support for their view. There is also a question about the identity of the widows in 5:3–16—are they needy women ministered to by the church, or an order of older women ministering to the church? Does “double honor” accorded to elders who rule well (5:17–18) refer to respect or money?

These are but a few of the questions raise in the I Timothy. Have a blessed day as you continue to read and meditate upon the Word of God.

Soli deo Gloria!

“First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, ² for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. ³ This is good, and it is pleasing in the sight of God our Savior, ⁴ who desires all people to be saved and to come to the knowledge of the truth. ⁵ For there is one God, and there is one mediator between God and men, the man Christ Jesus.” (1 Timothy 2:1–5 (ESV)

Many critics of God’s Word revel in attacking the plain statements of Scripture. For no good reason, they deny that Paul wrote the Pastoral Epistles (1, 2 Timothy, Titus). They ignore the testimony of the letters themselves (1 Tim. 1:1; 2 Tim. 1:1; Titus 1:1) and that of the early church (which is as strong for the Pastoral Epistles as for any of Paul’s epistles, except Romans and 1 Corinthians). Unbelieving critics maintain that a devout follower of Paul wrote the Pastoral Epistles in the second century.

As proof, there are supposedly five categories of supposed evidence: 1) the historical references in the Pastoral Epistles cannot be harmonized with the chronology of Paul’s life given in Acts; 2) the false teaching described in the Pastoral Epistles is the fully developed Gnosticism of the second century; 3) the church organizational structure in the Pastoral Epistles is that of the second century, and is too well developed for Paul’s day; 4) the Pastoral Epistles do not contain the great themes of Paul’s theology; and 5) the Greek vocabulary of the Pastoral Epistles contains many words not found in Paul’s other letters, nor in the rest of the NT.

In response to the critics’ arguments, the argument of historical incompatibility is valid only if Paul was never released from his Roman imprisonment mentioned in Acts. But he was released, since Acts does not record Paul’s execution, and Paul himself expected to be released (Phil. 1:19, 25–26; 2:24; Philem. 22). The historical events in the Pastoral Epistles do not fit into the chronology of Acts because they happened after the close of the Acts narrative which ends with Paul’s first imprisonment in Rome.

Second, while there are similarities between the heresy of the Pastoral Epistles and second-century Gnosticism, there are also differences. The false teachers of the Pastoral Epistles were still within the church (cf. 2 Tim. 1:3–7) and their teaching was based on Jewish legalism (1 Tim. 1:7; Titus 1:10, 14; 3:9).

Third, the church organizational structure mentioned in the Pastoral Epistles is, in fact, consistent with that established by the Apostle Paul (Acts 14:23; Phil. 1:1).

Fourth, the Pastoral Epistles do mention the central themes of Paul’s theology, including the inspiration of Scripture (2 Tim. 3:15–17); election (2 Tim. 1:9; Titus 1:1–2); salvation (Titus 3:5–7); the deity of Christ (Titus 2:13); his mediatorial work (1 Tim. 2:5), and substitutionary atonement (1 Tim. 2:6).

Fifth, the different subject matter in the Pastoral Epistles required a different vocabulary from that in Paul’s other epistles. Certainly a pastor today would use a different vocabulary in a personal letter to a fellow pastor than he would in a work of systematic theology, like Romans or Galatians.

Dr. John MacArthur writes, “The idea that a “pious forger” wrote the Pastoral Epistles faces several further difficulties: 1) The early church did not approve of such practices and surely would have exposed this as a ruse, if there had actually been one (cf. 2 Thess. 2:1–2; 3:17). 2) Why forge three letters that include similar material and no deviant doctrine? 3) If a counterfeit, why not invent an itinerary for Paul that would have harmonized with Acts? 4) Would a later, devoted follower of Paul have put the words of 1 Tim. 1:13, 15 into his master’s mouth? 5) Why would he include warnings against deceivers (2 Tim. 3:13; Titus 1:10), if he himself were one? The evidence seems clear that Paul wrote 1 Timothy and Titus shortly after his release from his first Roman imprisonment (c. A.D. 62–64), and 2 Timothy from prison during his second Roman imprisonment (c. A.D. 66–67), shortly before his death.”

More to come. Please continue to read I Timothy. Have a blessed day.

Soli deo Gloria!  

“Paul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope, ² To Timothy, my true child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.” (1 Timothy 1:1–2 (ESV)

I Timothy is the first of two inspired letters Paul wrote to his beloved son in the faith. Timothy received his name, which means “one who honors God,” from his mother (Eunice) and grandmother (Lois), devout Jews who became believers in the Lord Jesus Christ (2 Tim. 1:5). They taught Timothy the OT Scriptures from his childhood (2 Tim. 3:15). His father was a Greek (Acts 16:1) who may have died before Timothy met Paul.

Timothy was a citizen of Lystra (Acts 16:1–3), a city in the Roman province of Galatia (part of modern Turkey). Paul led Timothy to Christ (1 Tim. 1:2, 18; 1 Cor. 4:17; 2 Tim. 1:2). More than likely, Timothy’s conversion occurred during Paul’s ministry in Lystra on his first missionary journey (Acts 14:6–23).

When Paul revisited Lystra on his second missionary journey, he chose Timothy to accompany him (Acts 16:1–3). Timothy was very young (perhaps in his late teens or early twenties, because about 15 years later Paul still referred to him as a young man, 1 Tim. 4:12).

Timothy had a reputation for godliness (Acts 16:2). He would become Paul’s disciple, friend, and co-laborer for the rest of the apostle’s life, ministering with him in Berea (Acts 17:14), Athens (Acts 17:15), Corinth (Acts 18:5; 2 Cor. 1:19), and accompanying him on his trip to Jerusalem (Acts 20:4).

Timothy was with Paul in his first Roman imprisonment and even went to Philippi (Phil. 2:19–23) after Paul’s release. In addition, Paul frequently mentions Timothy in his epistles (Rom. 16:21; 2 Cor. 1:1; Phil. 1:1; Col. 1:1; 1 Thess. 1:1; 2 Thess. 1:1; Philem. 1). Paul often sent Timothy to churches as his representative (1 Cor. 4:17; 16:10; Phil. 2:19; 1 Thess. 3:2). The Epistle of 1 Timothy finds the young man on another assignment, serving as pastor of the church at Ephesus (1 Tim. 1:3). According to Heb. 13:23, Timothy was imprisoned somewhere and released.

More to come. I encourage you to read I Timothy today. Have a blessed one.

Soli deo Gloria!