His Word Today

^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!

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 4.

5. The most wise, righteous, and gracious God doth oftentimes leave for a season his own children to manifold temptations and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they be humbled;^a and to raise them to a more close and constant dependence for their support unto himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.^b

a. 2 Sam 24:1; 2 Chron 32:25-26, 31. • b. Psa 73 throughout; Psa 77:1-10, 12; Mark 14:66-72 with John 21:15-17; 2 Cor 12:7-9.

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 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)

Following his two year house arrest imprisonment in Rome, while awaiting his trial before the Roman Emperor Nero (Acts 28:30). Paul was released from prison. This was apparently something he had anticipated happening (Philippians 1:25; 2:24; Philemon 22). Paul’s release probably occurred prior to Nero’s burning of Rome, which he accused Christians of doing (A.D. 64).

References in Scripture would seem to indicate that Paul then traveled to Nicopolis, Greece (Titus 3:12), Thessalonica (2 Timothy 4:10), Crete (Titus 1:5), and the region known as Asia Minor, or modern Turkey. This included the cities of Ephesus (2 Timothy 1:18; 4:12), Troas (2 Timothy 4:13), and Miletus (2 Timothy 4:20). It is even possible that Paul eventually traveled to Spain (Romans 15:23, 24, 28).

The ancient book known as 1 Clement indicates that by about A.D. 67, Paul was once again imprisoned by Nero and eventually executed. 2 Timothy 4:6-8 seems to anticipate Paul’s impending death and home going to heaven.

Following Paul’s first release from Roman imprisonment, and prior to his execution by Nero, he wrote what is referred to as the Pastoral Epistles. These are three New Testament letters written to two pastors: Timothy and Titus. It is to these three epistles that we will give attention to for the next several days.

Dr. John Walvoord writes, “One question commonly raised pertains to Paul’s activities after this two-year captivity. What happened? Perhaps no charges were filed in Rome and Paul was released. The Jews would know they had no case against Paul outside of Judea and so would be reluctant to argue their cause in Rome. Probably Paul returned to the provinces of Macedonia, Achaia, and Asia and then turned west to Spain according to his original plans (Rom. 15:22–28). Then he ministered once more in the Aegean area where he was taken prisoner, removed to Rome, and executed. And so it was that the kingdom message under God’s sovereign control went from Jew to Gentile, and from Jerusalem to Rome.”

I encourage you to begin reading the Epistle of I Timothy. Have a blessed day in the Lord.

Soli deo Gloria!

Satanic opposition to the new church in Philippi quickly arose in the person of a demon-possessed, fortune-telling slave girl (Acts 16:16–17). Not wanting even positive testimony from such an evil source, Paul cast the demon out of her (Acts 16:18). The apostle’s act enraged the girl’s masters, who could no longer financially benefit from her services as a fortune-teller (Acts 16:19). They brought Paul and Silas before the city’s magistrates (Acts 16:20) and pandered to the civic pride of the Philippians by claiming the two preachers were a threat to Roman customs (Acts 16:20–21). As a result, Paul and Silas were beaten and imprisoned (Acts 16:22–24).

As we have studied, Paul and Silas were miraculously released from prison that night by an earthquake, which unnerved the jailer and opened his heart and that of his household to the gospel (Acts 16:25–34). The next day the magistrates, panicking when they learned they had illegally beaten and imprisoned two Roman citizens, begged Paul and Silas to leave Philippi.

Paul then apparently visited Philippi twice during his third missionary journey, once at the beginning (cf. 2 Cor. 8:1–5), and again near the end (Acts 20:6). About four or five years after his last visit to Philippi, while a prisoner at Rome, Paul received a delegation from the Philippian church. The Philippians had generously supported Paul in the past (Phil. 4:15–16), and had also contributed abundantly for the needy at Jerusalem (2 Cor. 8:1–4).

Upon hearing of Paul’s imprisonment, the Philippian church sent another contribution to him (Phil. 4:10), and along with it Epaphroditus to minister to Paul’s needs. Unfortunately Epaphroditus suffered a near-fatal illness (2:26–27), either while in route to Rome, or after he arrived. Accordingly, Paul decided to send Epaphroditus back to Philippi (2:25–26) and wrote the letter to the Philippians to send back with him.

Paul had several reasons for composing this particular epistle. First, he wanted to express in writing his thanks for the Philippians’ gift (4:10–18). Second, he wanted the Philippians to know why he decided to return Epaphroditus to them, so they would not think his service to Paul had been unsatisfactory (2:25–26). Third, he wanted to inform them about his circumstances at Rome (1:12–26). Fourth, he wrote to exhort them to unity (2:1–2; 4:2). Finally, he wrote to warn them against false teachers (3:1–4:1).

Philippians contains little historical material, no OT quotes), separate from the momentous treatment of Paul’s spiritual autobiography (3:4–7). There is little direct theological instruction, with one momentous exception.

The magnificent passage describing Christ’s humiliation and exaltation (2:5–11) contains some of the most profound and crucial teaching on the Lord Jesus Christ in all the Bible. The major theme of pursuing Christlikeness, as the most defining element of spiritual growth and the one passion of Paul in his own life, is presented in 3:12–14. In spite of Paul’s imprisonment, the dominant tone of the letter is joy (1:4, 18, 25–26; 2:2, 16–18, 28; 3:1, 3; 4:1, 4, 10).

I encourage you to read the Book of Philippians today. Have a blessed day.

Soli deo Gloria!

The Book of Philippians is the fourth and final Prison Epistle by the Apostle Paul. It received its name from the Greek city where the church was located. Philippi was the first town in Macedonia where Paul established a church (Acts 16:11-40). Paul’s authorship of Philippians has never been questioned.

When Philippians was written cannot be separated from the question of where it was written. The orthodox view is that Philippians, along with the other Prison Epistles (Ephesians, Colossians, Philemon), was written during Paul’s first imprisonment at Rome (c. A.D. 60–62). The most natural understanding of the references to the “imperial guard” (1:13) and the “saints . . . of Caesar’s household” (4:22) is that Paul wrote from Rome, where the emperor (Nero) lived.

The similarities between the details of Paul’s imprisonment given in Acts and in the Prison Epistles also argues that those epistles were written from Rome. For example, Paul was guarded by soldiers, (Acts 28:16; cf. Phil. 1:13–14); was permitted to receive visitors, (Acts 28:30; cf. Phil. 4:18); and had the opportunity to preach the gospel, (Acts 28:31; cf. Phil. 1:12–14; Eph. 6:18–20; Col. 4:2–4). Additionally, Paul’s belief that his case would soon be decided (Phil. 2:23–24) points to Philippians being written toward the close of the apostle’s two-year Roman imprisonment (c. A.D. 61).

My life’s verse(s) is contained in Philippians 2:12-13, which says, “¹² Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, ¹³ for it is God who works in you, both to will and to work for his good pleasure.” 

More to come.

I urge you to begin the Book of Philippians. Have a blessed day.

Soli deo Gloria!

The Book of Philippians is the fourth and final Prison Epistle by the Apostle Paul. It received its name from the Greek city where the church was located. Philippi was the first town in Macedonia where Paul established a church (Acts 16:11-40). Paul’s authorship of Philippians has never been questioned.

When Philippians was written cannot be separated from the question of where it was written. The orthodox view is that Philippians, along with the other Prison Epistles (Ephesians, Colossians, Philemon), was written during Paul’s first imprisonment at Rome (c. A.D. 60–62). The most natural understanding of the references to the “imperial guard” (1:13) and the “saints . . . of Caesar’s household” (4:22) is that Paul wrote from Rome, where the emperor (Nero) lived.

The similarities between the details of Paul’s imprisonment given in Acts and in the Prison Epistles also argues that those epistles were written from Rome. For example, Paul was guarded by soldiers, (Acts 28:16; cf. Phil. 1:13–14); was permitted to receive visitors, (Acts 28:30; cf. Phil. 4:18); and had the opportunity to preach the gospel, (Acts 28:31; cf. Phil. 1:12–14; Eph. 6:18–20; Col. 4:2–4). Additionally, Paul’s belief that his case would soon be decided (Phil. 2:23–24) points to Philippians being written toward the close of the apostle’s two-year Roman imprisonment (c. A.D. 61).

My life’s verse(s) is contained in Philippians 2:12-13, which says, “¹² Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, ¹³ for it is God who works in you, both to will and to work for his good pleasure.”  

More to come.

I urge you to begin the Book of Philippians. Have a blessed day.

Soli deo Gloria!

Paul Epistle to Philemon provides a valuable historical context into the early church’s relationship to the institution of slavery. Slavery was widespread in the Roman Empire (according to some estimates, slaves constituted one third, perhaps more, of the population) and it was an accepted part of life. In Paul’s day, slavery had virtually overcome free labor. Slaves could be doctors, musicians, teachers, artists, librarians, or accountants; in short, almost all jobs could be and were filled by slaves.

Dr. John MacArthur writes, “Slaves were not legally considered persons, but were the tools of their masters. As such, they could be bought, sold, inherited, exchanged, or seized to pay their master’s debt. Their masters had virtually unlimited power to punish them, and sometimes did so severely for the slightest infractions.”  

By the time of the New Testament, slavery was beginning to change. Realizing that contented slaves were more productive, masters tended to treat them more leniently. It was not uncommon for a master to teach a slave his own trade, and some masters and slaves became close friends. Even more so when both master and slave were believers in Christ.

Dr. MacArthur writes, “While still not recognizing them as persons under the law, the Roman Senate in A.D. 20 granted slaves accused of crimes the right to a trial. It also became more common for slaves to be granted (or to purchase) their freedom. Some slaves enjoyed very favorable and profitable service under their masters and were better off than many freemen because they were assured of care and provision. Many freemen struggled in poverty.”

The NT nowhere directly attacks slavery. However, Christianity undermined the evils of slavery by changing the hearts of slaves and masters. By stressing the spiritual equality of both master and slave (v. 16; Gal. 3:28; Eph. 6:9; Col. 4:1; 1 Tim. 6:1–2), the Bible did away with slavery’s abuses.

The rich theological theme that dominates Philemon is forgiveness, a featured theme throughout NT Scripture (cf. Matt. 6:12–15; 18:21–35; Eph. 4:32; Col. 3:13). Paul’s instruction here provides the biblical definition of forgiveness, without ever once using the word.

Soli deo Gloria!

The next Prison Epistle of the Apostle Paul to examine is the Book of Philemon. Philemon was a prominent member of the church at Colossae (vv. 1–2; cf. Col. 4:9). The church met in his house (Philem. 2). The letter was for him, his family, and the church.

Paul is clearly the author (vv. 1, 9, 19), a claim that few in the history of the church have disputed. Philemon’s close connection with Paul’s letter to the Colossians, which Paul wrote at the same time (c. A.D. 60–62; cf. vv. 1, 16), brought an early and unquestioned vindication of Paul’s authorship by the early church fathers. These include Jerome, Chrysostom, and Theodore of Mopsuestia).

Philemon had been converted under Paul’s ministry, perhaps at Ephesus (v. 19). He was wealthy enough to have a large house (cf. v. 2), Philemon also owned at least one slave, a man named Onesimus (lit., “useful”; a common name for slaves). Onesimus was not a believer at the time he stole some money (v. 18) from Philemon and ran away. Like countless thousands of other runaway slaves, Onesimus fled to Rome, seeking to lose himself in the imperial capital. Through circumstances not recorded in Scripture, Onesimus met Paul in Rome and became a Christian.

Paul developed a great love for the runaway slave (vv. 12, 16) and longed to keep Onesimus in Rome (v. 13), where he was providing valuable service to Paul in his imprisonment (v. 11). However, by stealing and running away from Philemon, Onesimus had both broken Roman law and defrauded his master. Paul knew those issues had to be dealt with, and decided to send Onesimus back to Colossae.

It was too hazardous for him to make the trip alone (because of the danger of slave-catchers), so Paul sent him back with Tychicus, who was returning to Colossae with the epistle to the Colossians (Col. 4:7–9). Along with Onesimus, Paul sent Philemon this beautiful personal letter, urging him to forgive Onesimus and welcome him back to service as a brother in Christ (Philem. 15–17).

More to come.

Soli deo Gloria!