Notes on 1 and 2 Timothy; Titus; Philemon "Be Thou an Example of the Believers"; CFM study for Oct. 28 - Nov. 3

Note:  It's been a crazy week with two birthdays, Halloween, and sickness running through our household.  My poor four-year-old threw up on Halloween on the way to go trick-or-treating.  He had to miss it.  I had the same illness earlier in the day.  So my notes this week are a bit less complete than I wanted.  I loved studying this week and have so much more I wanted to say.  Perhaps I will add more later, but I wanted to at least post the links and quotes I've pulled together so far.


About 1 Timothy

  • "The salutation in 1 Timothy 1:1 identifies Paul as the author, and his authorship was widely accepted in the early Church. The vocabulary, style, and content of 1 and 2 Timothy and the other pastoral epistle, Titus, differ somewhat from Paul’s other letters; however, these differences may be the result of the fact that Paul was addressing single individuals and not entire congregations, and he probably used a scribe to compose the letters. . . In about A.D. 62 or 63, Paul was released from his two-year imprisonment (house arrest) in Rome (see Acts 28:16–31). It is unknown where Paul went after leaving Rome; however, he likely traveled widely, visiting regions where he had previously established branches of the Church as well as new fields of labor. Paul’s First Epistle to Timothy seems to have been written sometime between A.D. 62 and 66, while Paul was in Macedonia (see 1 Timothy 1:3)."(student manual)
  • All three Pastoral letters -- 1&2 Timothy and Titus -- were written to early church leaders to help them deal with false teachings and to tell them how to call ecclesiastical leaders.  

Opening Address and Warning, 1 Timothy 1:1-11

  • From the student manual: "In 1 Timothy 1:4, Paul asked Timothy to teach Church members not to “give heed to fables and endless genealogies.” In this verse Paul was not condemning the proper practice of collecting and preserving family records. The recording of genealogy has long been practiced by God’s people (see Matthew 1:1–16; Luke 3:23–38), and elsewhere Paul made references to his own genealogy (see Romans 11:1; Philippians 3:5). In this case, Paul wrote to Timothy about “fables and endless genealogies” as examples of false ideas that simply “minister questions” and do not edify (1 Timothy 1:4) and as a rebuke to those who sought out their ancestry to prove they were “chosen,” or superior to other people. Paul wrote that “the end of the commandment [the summary or capstone of all doctrine] is charity” (1 Timothy 1:5). The Book of Mormon prophet Mormon similarly taught that “charity is the pure love of Christ, and it endureth forever” (Moroni 7:47).
    In connection with false teachings that do not edify, Paul also wrote about “vain jangling,” which refers to fruitless discussion or intellectualizing (1 Timothy 1:6); “questions and strifes of words” (1 Timothy 6:4); and “profane and vain babblings, and oppositions of science falsely so called” (1 Timothy 6:20; see the commentary for 1 Timothy 6:20). Paul warned that these activities distract believers from the truth and generate strife and contention (see 1 Timothy 4:7; 6:20; Titus 3:9).
  • The letter starts right in with condemning those who have strayed from the faith and who are "Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm." (v. 7). Lynne Wilson explains, " Timothy held some ecclesiastical responsibility in the region of Ephesus. Paul knew that area well as he served there for three years during his third apostolic mission (Acts 19:1, 20:31). Tradition holds that the apostle John also lived and presided there at one time.1 Even after prolonged periods of service by those two apostles and then Timothy, we still read of an apostasy, like a “misty fog,” seeping into the new church.2 Paul writes with an urgent tone throughout the whole letter to correct doctrine. He asks Timothy to “command” or “charge” (KJV) the false teachers to stop their corruption of the church. In nearly every chapter of 1 Timothy, the author warns against the problem of false and inappropriate teachers (e.g., 1 Timothy 1:3; 2:12; 3:2; 4:11; 6:2, 3)."

A Former Persecutor, 1 Timothy 1:12-20

  • From the student manual: "In 1 Timothy 1:13–16, Paul referred to the sins he had committed before his conversion, and he taught that he had obtained mercy from Jesus Christ because he had acted in ignorance. One of the gospel’s great eternal truths is that the Lord will not hold anyone accountable for sins committed in ignorance (see John 9:39–41; 2 Nephi 9:25–26; Mosiah 3:11; D&C 45:54). Paul taught that he was “a pattern,” or example, to others of the power of the Savior’s grace (1 Timothy 1:16). Mercy and grace are gifts the Lord gives to those who, in their weakness, are striving to be holy (see Ether 12:27; D&C 38:14; 50:16; 101:9)." (student manual)
  • Of verse 17, Lynne Wilson explains, "This is the only verse in the New Testament where God is described as invisible without adding that He made Himself known in Christ or the work of His creation. In Greek the word for “invisible/aoratos” can also be translated “unseen” (see Colossians 1:15). But even that does not accurately describe the word. It means invisible to the physical or “naked” eye, but figuratively, it is seen as a spiritual reality through faith. In the New Testament, unseen and faith are often connected (Romans 1:17–20; 1 Timothy 1:17–19; Hebrews 11:27). “The antonym of faith is not fear—but sight!”4 Paul also probably heard Stephen’s witness that he “saw God” on “the right hand” (Acts 7:55)."
  • Paul encourages Timothy to hold onto the charge he received by prophecy to "war a good warfare," (v. 18) and then mentions two who have made a shipwreck of their faith (v. 19-20).

Counsel on Prayer, 1 Timothy 2:1-15

  • Paul encourages prayer for leaders and people in authority so "that we may lead a quiet and peaceable life in all godliness and honesty."  The government at that time wasn't exactly benevolent, and it won't be long until Christians are persecuted and killed openly by Nero, and yet, they should pray for them.  In our day, we also have corrupt leaders of many nations and many challenges.  And yet, we pray for leaders of all nations, for religious freedom, and for peace and the continuation of missionary work the world over.  In June of 2018, President Nelson invited all youth to "pray daily that all of God’s children might receive the blessings of the gospel of Jesus Christ. You and I are living to see, and will continue to see, Israel gathered with great power. And you can be part of the power behind that gathering!"  More recently, President Ballard has encouraged all to "pray for this country" which, along with other nations, is at a crossroads:  "“Our nation was founded on prayer, it was preserved by prayer, and we need prayer again,” said the acting president of the Quorum of the Twelve Apostles. “I plead with you this evening to pray for this country, for our leaders, for our people, and for the families that live in this great nation founded by God.”"
  • The next passage urges men to pray without anger and women to be modest and avoid expensive fashions or clothing.  Then we have v. 11.  Frankly, I'm not keen on this "women learn in silence" passage.  It's contrary to what Paul himself says about women praying and prophesying and the practice of having women host churches in their homes and having prominent roles in spreading the gospel, not to mention contrary to Church doctrine today.  It is interesting to see how different commentators and scholars deal with this passage.  Many seem to see it as likely a response to a specific problem.  Possibly, if we knew what Timothy had been writing Paul about the problems in the Church, we'd say, "Oh, I get it now.  Of course, in that situation, those particular women need to stop taking over!"  The student manual suggests, "In 1 Timothy 2:11–12, Paul said, “Let the woman learn in silence with all subjection. But I suffer not a woman to teach.” Some people have taken these verses to mean that women were not allowed to speak in church in Paul’s day. However, his recommendation that women “learn in silence” may have been an effort to correct a specific problem where some women were usurping the authority of Church leaders (1 Timothy 2:11).
  • Another way to approach it is to see this as a letter not really written by Paul.  Gerald Smith takes this approach, "[Paul's] description of duties and expectations for women in Timothy is controversial and differs from previous council given. One of his greatest assistants in preaching the gospel was Priscilla (Acts 18, Romans 16:3, 1 Cor 16:19). Paul had stated that there was “neither man nor woman in Christ” but that all were alike in salvation and in the work. Why would Paul allow Priscilla to actively preach, and then command that women be silent in Church?

    Here in 1 Timothy, Paul places the blame of the Fall and sin on the woman. Yet, elsewhere, Paul squarely places the Fall on Adam’s shoulders (1 Cor 15). Clearly, either Paul had a major change of heart regarding his views of the gospel over just a few short years, or someone else wrote 1 Timothy.

    While some Christian churches use Paul’s wording to place women as subservient to their husbands, many churches today see the words of 1 Timothy as only applicable to the culture of his day. While the priesthood was clearly reserved in Old and New Testament times to men, the ability to preach, teach, and even prophesy was given to women back then, and should be part and parcel of the Christian church today."
     (Another main reason some give for not thinking this particular letter was Pauline is that it deals with a lot of the Gnosticism heretical ideas that were popular in the second century.  It is possible those started creeping into the Church during Paul's time, however.)
  • Lynne Wilson writes of this passage, "This is a puzzling passage because the Epistles attributed to Paul speak positively in at least twelve examples of women teaching or preaching in the church.6 Unlike the positive counsel, this passage seems inconsistent. As it reads in the KJV, it reduces the women’s opportunity for participation in church services. Either this section is incongruous with the other dozen examples, or we have misunderstood the author’s intent. We must again ask ourselves, what problem was the author trying to address? In this letter, Paul’s main concern was to stop false teachers as well as those who usurped priesthood authority (1 Timothy 1:6–8; 4:12; 5:17).7 That may shed light on to whom and why he gave this direction on women’s worship. . . There are two words that need a closer look, silence and subjection. “Silence/hésuchia” means stillness or quietness, “implying calm; for the believer.”12 “Subjection/hupotagé,” is from “submit/hupotassó” which was discussed in Ephesians 5:21–22 as a voluntary attitude of cooperation (or in a military setting, lining up behind the leader). Everyone will learn better when he or she has a humble or submissive attitude as a learner. The Spirit can teach or witness of truth when a seeker submits reverently to God."
  • Eve is used as a negative example here, contrary to other New Testament passages and modern teachings.  From the student manual, "The Greek text of 1 Timothy 2:14 suggests that Paul believed Eve’s transgression consisted in her overstepping her bounds by usurping authority to make a decision that affected both herself and Adam. The Greek word parabasis, translated in this verse as “transgression,” means literally “to overstep.”

    President Dallin H. Oaks of the First Presidency discussed Eve’s decision to eat the forbidden fruit in the Garden of Eden: “It was Eve who first transgressed the limits of Eden in order to initiate the conditions of mortality. Her act, whatever its nature, was formally a transgression but eternally a glorious necessity to open the doorway toward eternal life. Adam showed his wisdom by doing the same. And thus Eve and ‘Adam fell that men might be’ [2 Nephi 2:25].

    “Some Christians condemn Eve for her act, concluding that she and her daughters are somehow flawed by it. Not the Latter-day Saints! Informed by revelation, we celebrate Eve’s act and honor her wisdom and courage in the great episode called the Fall. … Joseph Smith taught that it was not a ‘sin,’ because God had decreed it (see The Words of Joseph Smith, ed. Andrew F. Ehat and Lyndon W. Cook, [1980], p. 63). …

    “Modern revelation shows that our first parents understood the necessity of the Fall. Adam declared, ‘Blessed be the name of God, for because of my transgression my eyes are opened, and in this life I shall have joy, and again in the flesh I shall see God’ (Moses 5:10).

    “Note the different perspective and the special wisdom of Eve, who focused on the purpose and effect of the great plan of happiness: ‘Were it not for our transgression we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient’ (v. 11). In his vision of the redemption of the dead, President Joseph F. Smith saw ‘the great and mighty ones’ assembled to meet the Son of God, and among them was ‘our glorious Mother Eve’ (D&C 138:38–39)” (“The Great Plan of Happiness,” Ensign, Nov. 1993, 73)." 
  • Lynne Wilson says of these verses, " The author concludes his argument by referencing the creation story from Genesis, with a punch at Eve’s transgression (Genesis 3:1–13). Many interpretations of Adam and Eve’s story over the centuries have become the rationale behind male and female relationships in Judaism. The tone of this verse fits into the thinking from the late Second Temple era where we find several derogatory statements about Eve.16 Instead of honoring Eve as the one who brought life, they emphasized: “through her we all die.”17 Josephus wrote that God cursed Adam in the Garden of Eden “because he weakly submitted to the counsel of his wife.”18 These facts make me wonder if the verse, as it stands, was written or even intended by Paul. In contrast, most of the New Testament honors Adam and Eve as important pieces in the puzzle of earth life. Paul writes: “For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:22). Luke traced Jesus’ genealogy through his adopted father Joseph’s lineage back to Adam.19 Nonetheless, these verses, 1 Timothy 2:13–14, do not seem to honor our first parents either. The text seems to force a cause and effect relationship between Eve partaking of the fruit and women not teaching or acting with authority."
  • My own opinion is tending towards seeing this letter as either not written by Paul or having been altered or adapted during the second century to include things that they were more comfortable with then.  But the jury is definitely still out.
  • Are women to be saved in childbearing, according to verse 15?  From Lynne Wilson, " Bearing a child does not bring salvation; as Paul drills, only Christ Jesus “hath saved us” (2 Timothy 1:9). God designed Adam and Eve in a way to create offspring, and to raise them in a family unit, “in faith and charity.” Joseph Smith made a notable change from “she” to “they.” This gives both parents the responsibility and blessing of childbearing. Parents have the responsibility to obey all of God’s commandments, which include bringing children into the world, but this does not mean that one without children cannot be saved . . . Akin to Joseph Smith’s emphasis on having both parents join in God’s work of redemption through childbearing, Elder M. Russell Ballard of the Quorum of The Twelve restates the mutual relationship of husbands’ and wives’ roles in both childbearing and priesthood power: 'Men and women have different but equally valued roles. Just as a woman cannot conceive a child without a man, so a man cannot fully exercise the power of the priesthood to establish an eternal family without a woman. In other words, in the eternal perspective, both the procreative power and the priesthood power are shared by husband and wife. And as husband and wife, a man and a woman should strive to follow our Heavenly Father. The Christian virtues of love, humility, and patience should be their focus as they seek the blessings of the priesthood in their lives and for their family'"

The Calling of Bishops, 1 Timothy 3:1-7

  • I love these passages about the qualities a bishop, or "overseer" should have at the time.  "The husband of one wife" passages was probably a nod to the high divorce rates in Roman society. A man who had been faithful and true to one wife instead of moving on when challenges came was a good candidate for a Church leader.
  • "The title “bishop” is derived from the Greek word episcopos—epi, which means “over” (as in the epicenter of an earthquake, or the spot over which the quake centers), and scopos, meaning “look” or “watch.” Therefore, an episcopos, or bishop, is one who watches over the flock as an overseer or supervisor." (student manual)

Qualifications for Deacons, 1 Timothy 3:8-13

  • Lynne Wilson explains of the Greek, "Paul is using two different words here that are both translated, “deacon” in these four verses. The Greek noun for male and female, “deacon/diakonos/servant/minister” is a word meaning a helper (also see Romans 13:4; 15:8; 16:1; etc.). Verse 10 uses it as a verb, “diakoneó/ to actively serve,” or literally, ‘“kicking up dust’ because one is ‘on the move.’” This list of attributes is for male deacons"
  • Obviously, deacons as a Church office at the time were not young boys but mature men.  We believe in the same organization that existed in the primitive Church but we don't typically have adults as deacons today (though we did in the early days of the restoration).  So what exactly do we mean by that belief?  This article by Grant Underwood is the best summary I've read on the subject.  In it, he covers the sixth article of faith in depth and the nature of "apostles, prophets, pastors, teachers, evangelists, and so forth."  I especially like his summary of the words translated as prophet and prophecy in the New Testament and am going to add it to my notes about 1 Corinthians.  He also briefly covers the way the word for deacon means helper and is sometimes used generally to refer to those who serve in the Church and not specifically to a Church office, as in this chapter.

The Mystery of Godliness, 1 Timothy 3:14-16

  • The mystery of godliness is the holy teaching that Christ condescended to take upon himself flesh, and was taken up in glory.  The last part of verse 16 is a hymn fragment.

Ascetic Tendencies Among Believers, 1 Timothy 4:1-5

  • "In Paul’s day, extreme asceticism—the practice of abstaining from physical pleasures in an effort to overcome desires of the flesh—was a threat to the Church (see 1 Corinthians 7:1–5 and the commentary for Colossians 2:20–23). Although Paul did not expound on the doctrine of marriage in this particular passage, other verses in the pastoral Epistles reflect Paul’s consistent message that marriage and family are ordained of God. For example, Paul taught that bishops and deacons should be married and serve as good fathers (see 1 Timothy 3:2, 4, 12; Titus 1:6–7), that capable adults should provide for the temporal needs of their family (see 1 Timothy 5:8), that married women should love their husbands and children and care for their household (see 1 Timothy 5:14; Titus 2:4–5), and that the last days would be characterized by disobedience to parents (see 2 Timothy 3:2)." (student manual)
  • From Lynne Wilson, "The false teachers may have been Gnostics who taught that God’s people should not contaminate themselves with physical things (i.e. marriage, foods, creation, crucifixion, resurrection, etc.). Paul’s problem was not with the Jewish attitudes, but the Christian heresies that originated from the Jews.31 This is a good verse to add to the others on Paul’s positive support of marriage (i.e. 1 Corinthians 9:5; Philip 4:3; etc.) The food restrictions were also of Jewish origin. Since the Jerusalem Council though, Christians had not kept the kosher food restrictions (except for food sacrificed to idols, and blood—including an animal that was strangled so that the blood remained within, Acts 15:29). The KJV, “meat,” is the general term for “foods” (RSV, JB, NAS). Paul wants Timothy to teach that “no food is be to be rejected” (JB). As long as different food is received with thanksgiving, it is sanctified. This was a radical departure from the Jewish food laws."

Be An Example, 1 Timothy 4:6-16

  • From the student manual: "Paul urged Timothy to “exercise thyself … unto godliness.” Paul then pointed out that physical exercise “profiteth little” (meaning that its positive effects were only temporary), whereas “godliness is profitable unto all things” (1 Timothy 4:7–8). This contrast would have been particularly poignant to Paul’s audience, since an athletic, fit body was highly valued in the Roman culture, and athletes trained and exercised in gymnasiums throughout the empire. Paul rejected the overvaluation of physical fitness and taught that reading, exhortation, doctrine, and cultivating gifts of the Spirit should take higher priority (see 1 Timothy 4:13–15)." (student manual)
  • Lynne Wilson points out that the reading of the scriptures mentioned in verse 13 was a public reading, "English translations all mention something about publicly reading the scriptures. Scriptures usually referred to the Torah or Law (Genesis to Deuteronomy), the Prophets (Isaiah to Malachi), and the Writings (Judges, Psalms, etc.) at this time, but they may have added some form of Jesus’ sayings, and apostolic correspondence by then. They may have distributed apostolic letters and the sayings of Jesus, but the New Testament collection was not organized until decades later, and the canon of twenty-seven was not closed until AD 367.33 As scriptures were an expensive and scarce gift, each community usually shared a few scrolls of Old Testament books depending on their size and wealth. Whole communities gathered to hear the scriptures, not only because they were scarce, but also because many of the poor were illiterate. This way all could learn."  Wayment comments that "private reading was not a common feature of early Christian life and practice"
  • I love verse 14 that encourages Timothy to "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery[or elders]." What spiritual gifts have you been given that you need to cultivate?  

General Counsel, 1 Timothy 5:1-6:2

  • The next section covers widows and welfare help from the Church.  "Paul taught that a widow could qualify for welfare assistance only if she was righteous and did not have children or other relatives who could care for her (see 1 Timothy 5:4, 10). If family members would assist widows, the Church could avoid becoming “burdened down” (1 Timothy 5:16, footnote b). The reference in 1 Timothy 5:9 to widows being “taken into the number” may mean that certain widows were numbered among those receiving welfare assistance from the Church.

    Paul then wrote that “if any provide not for his own, and specially for those of his own house, he hath denied the faith” (1 Timothy 5:8). The role of fathers to provide temporally for their families was important in Paul’s day, as it is today. President Gordon B. Hinckley said: “From the early days of this Church, husbands have been considered the breadwinners of the family. I believe that no man can be considered a member in good standing who refuses to work to support his family if he is physically able to do so” (“The Need for Greater Kindness,” Ensign or Liahona, May 2006, 58). Although fathers are considered responsible to provide for their families, modern prophets have also taught that families’ individual “circumstances may necessitate individual adaptation” (“The Family: A Proclamation to the World,” Ensign or Liahona, Nov. 2010, 129). 
    (student manual)
  • Of verse 16, Lynne Wilson notes, "Paul knew of some devoted sister saints who took widowed women into their homes. Like Paul, Brigham Young taught a very practical religion that leads to salvation: “I am decidedly in favor of practical religion—of every day useful life . . . You know that it is one peculiarity of our faith and religion to never ask the Lord to do a thing without being willing to help him all that we are able, and then the Lord will do the rest.”
  • Paul again says that those who lead are entitled to support from the Church (v. 17).
  • Timothy is advised for his health to use a little wine instead of just water. (v. 23)  Lynne Wilson explains, "We do not know if Timothy had been living a Nazarene vow or why he chose to drink water without any purification, but in the ancient world, they purified their water with wine. Unclean water was the norm and lead to stomach cramping and diarrhea from diseases like giardia, dysentery, E. coli, and typhoid. As mentioned earlier, wine was most often diluted with ten parts water (and sometimes the dilution was twenty times water) to one-part wine.39 All were healthier options than drinking from the water supply available then. Most dispensations have their own health or dietary code for the conditions of that time, so this does not need to startle those who hold D&C 89 counsel against drinking alcoholic beverages. Paul has also just explained that 1100 Page Bishops were not to not to be addicted to wine, and he also denounced drunkards (1 Corinthians 5:11; 1 Timothy 3:2–3; also, Titus 1:6–8). "
  • The letter advises those who are servants, or slaves, to be respectful to their masters and serve them well. (6:1-2)  This (and Philemon a bit later) can be jarring to modern ears but this was a very different world.  Just as Christ didn't come to overthrow the oppressive Roman rulers, so the Church wasn't a social movement that was trying to overthrow the prevailing social order.  God's way is to change people into new creatures who then change the world around them,  not the other way around.  As Elder Ezra Taft Benson said, "The Lord works from the inside out. The world works from the outside in. The world would take people out of the slums. Christ takes the slums out of people, and then they take themselves out of the slums. The world would mold men by changing their environment. Christ changes men, who then change their environment. The world would shape human behavior, but Christ can change human nature."
  • Lynne Wilson gives further context to slavery at the time (which also will help as we discuss Philemon later), "Even if both the master and servant/slave are Christians, Paul encourages diligence in their labor. To help put this in perspective, in the ancient world, even teachers, accountants, scribes, and doctors were servants. Male slaves served in the Jewish world [seven years] before being set free (Exodus 21:3–4), and in the Roman world until the age of thirty. The Law of Moses allowed servants and slaves the option of choosing to serve their masters for life in exchange for bed and board if the relationship was mutually positive (Leviticus 25:39–42; Deuteronomy 15:12)."  People who were destitute could sell themselves into slavery and by so doing avoid starvation and homelessness. 

Contend for the Faith and Conclusion, 1 Timothy 6:3-21

  • The letter condemns those who seek "godliness" as a way to get riches (v. 5).  Paul says there is profit in the gospel but it isn't in riches but in contentment.  "For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content"  (v. 7-8). How can we develop more contentment for the blessings of having enough and avoid the "love of money [that] is the root of all evil?" (v. 10).  One way would be to follow the counsel given to those who are rich in verses 17-19, "Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;  That they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life."  We may not all be rich by modern standards, but by historical standards, we all live like kings.  Are we trusting in our riches or in our God?  Do we use our material blessings generously to do good and to share with others?
  • "Paul told Timothy to avoid “profane and vain babblings, and oppositions of science” (1 Timothy 6:20). In this verse, “science” is a translation of the Greek term gnōseōs, which means “knowledge,” and the term was probably referring specifically to the Gnostic movement that was then finding its way into early Christianity. Gnostics believed that salvation was obtained by being instructed in secret knowledge (called gnosis). Gnosticism was a major source of controversy in second-century Christianity. To read more about this movement, see “To whom was 1 John written and why?”(student manual)


About 2 Timothy

  • This letter was my favorite of the four we cover this week.  It is probably Paul's last letter.  He is facing his imminent death and sending his last counsel to his "beloved son in the faith," Timothy.  Apostasy is ongoing and people are betraying Paul and yet he reminds us that he has fought a good fight and kept the faith.  
  • For more context, "Paul wrote of being imprisoned frequently (see 2 Corinthians 11:23), and the scriptural record specifically mentions imprisonments in Philippi, Jerusalem, Caesarea, and Rome. In 2 Timothy, however, Paul alludes to another imprisonment in Rome, which was apparently a separate incident from when he was under house arrest there earlier (see Acts 28:30–31). In the imprisonment spoken of in 2 Timothy, Paul was in chains (see 2 Timothy 1:16; 2:9), he was held in a cold cell or dungeon (see 2 Timothy 4:13, 21), and his friends struggled to locate him (see 2 Timothy 1:17). Luke was apparently his only contact (see 2 Timothy 4:11), and Paul expected that his life was coming to an end (see 2 Timothy 4:6–8). According to early Christian traditions, Paul was executed during the persecutions of the Roman Emperor Nero. Since Nero died in A.D. 68, the Second Epistle to Timothy may have been written about A.D. 67 or 68, just prior to Paul’s martyrdom.(student manual)
  • Lynne Wilson adds, "Chronologically, this is the last letter we have from Paul. Although there is much debate on where and when the Epistle fits in, the New Testament at large suggests that Paul was released from his first Roman imprisonment and preached in Spain and the area around Greece, but then was imprisoned again sometime between AD 64 and 68 when he wrote this Epistle to his beloved younger companion. His earlier prison letters sound vastly different from this letter. He is lonely, cold, and his death is imminent. We have historical evidence that the Caesar Nero ordered the killing of both Paul and Peter.47 Even though the Christians were a relatively small sect at the time, Nero blamed the fire he instigated in Rome on them; it was not “for the public good, but to glut one man’s cruelty.”48 Nero burned Rome to clear the area for a larger palace. He then arrested all Christians in Rome who would not reject Jesus. We assume this is when Peter and Paul joined the martyrs. Some who were convicted were covered with skins of beasts, then torn by wild dogs until they died. Many, such as Peter, were crucified (But Peter refused to die as the Lord, so he was hung upside-down). As a Roman citizen, Paul was not tortured but beheaded."

Opening Address and Thanksgiving, 2 Timothy 1:1-18

  • From "In the opening of his Second Epistle to Timothy, Paul encouraged Timothy to “stir up the gift of God, which is in thee” (2 Timothy 1:6); this was an admonition to Timothy to revive the gift of the Holy Ghost and keep it strong and alive in his life. Elder David A. Bednar of the Quorum of the Twelve Apostles pointed out: “These four words—‘Receive the Holy Ghost’—are not a passive pronouncement; rather, they constitute a priesthood injunction—an authoritative admonition to act and not simply to be acted upon (see 2 Nephi 2:26). The Holy Ghost does not become operative in our lives merely because hands are placed upon our heads and those four important words are spoken. As we receive this ordinance, each of us accepts a sacred and ongoing responsibility to desire, to seek, to work, and to so live that we indeed ‘receive the Holy Ghost’ and its attendant spiritual gifts” (“Receive the Holy Ghost,” Ensign or Liahona, Nov. 2010, 95)." (student manual)
  • Verses 15-18 struck me as I read this time. All in Asia are turning against Paul. He mentions two apostates, Phygellus and Hymenaeus by name. But then he adds that Onesiphorus "was not ashamed of my chains" and often helped him.  Have you ever felt a bit like Paul, that all the world was turned against you but then felt the strength and lift that comes from one person stepping in to lift your burden?  Even if it's only a small gesture of love or kindness, we can be that strength to another person.  When we see a friend in need, will we be a Phygellus or an Onesiphorus? When our Church leaders are hated or reviled for speaking truth that is unpopular, will we refuse to be ashamed?

Counsel to Timothy, 2 Timothy 2:1-26

  • From "Paul encouraged Timothy to “flee also youthful lusts” and to sincerely seek after “righteousness, faith, charity, peace” with a pure heart (2 Timothy 2:22). Concerning youthful lusts, President Gordon B. Hinckley taught: “We cannot say it frequently enough. Turn away from youthful lusts. Stay away from drugs. They can absolutely destroy you. Avoid them as you would a terrible disease, for that is what they become. Avoid foul and filthy talk. It can lead to destruction. Be absolutely honest. Dishonesty can corrupt and destroy. Observe the Word of Wisdom. You cannot smoke; you must not smoke. You must not chew tobacco. You cannot drink liquor. … You must rise above these things which beckon with a seductive call” (“Converts and Young Men,” Ensign, May 1997, 49)." (student manual)
  • In verses 11-13, "Paul quotes a lovely poem or hymn (portions of which are also found in Romans 6:5). This message must have been very poignant for those who watched their fellow Christians deny their faith to avoid persecution." (from Lynne Wilson):  "For if we be dead with him, we shall also live with him: If we suffer, we shall also reign with him: if we deny him, he also will deny us: If we believe not, yet he abideth faithful: he cannot deny himself." Even if we turn away and are not faithful to Him, Jesus is faithful to us.  
  • Of verse 18, Lynne Wilson explains, "The problem was with corrupt Gnostic teachers who said that the resurrection had already come, and the rest of the saints had missed it. There is also evidence that the Gnostics taught that Jesus had already come again, and that a physical resurrection was not going to happen at all; “They allegorized away the doctrine, and 1107 Page turned all into figures and metaphors.”49 The early Christian father, Irenæus, explained that these false teachers had developed false spirituality of invincible materialism that plausibly supported their disbelief in the physical resurrection of the body.50 The Gnostics were more similar to the Jewish sects of Sadducees and Essenes who did not believe in a physical resurrection. To them, nothing material was truly eternal."

Difficult Times in the Last Days, 2 Timothy 3:1-17

  • Paul's description of the corruption he saw creeping into his own church in it's "last days" also parallels the corruption and world conditions of our "last days" today.  Verse 1-7 are worth pondering on, as they identify many of the problems that confront us today, "This know also, that in the last days perilous times shall come.

    2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

    3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,

    4 Traitors, heady, highminded, lovers of pleasures more than lovers of God;

    5 Having a form of godliness, but denying the power thereof: from such turn away.

    6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,

    7 Ever learning, and never able to come to the knowledge of the truth." 
    That last verse could read today as "ever scrolling, and never able to come to a knowledge of the truth."  We have so much information, but do we take the time to learn the most important truths?
  • I love verse 15-17 that remind Timothy how he has learned the scriptures (which would have been the Old Testament books/scrolls) from his youth and that their purpose is to teach, reproof, correct, and instruct in righteousness."   

Timothy's Charge, 2 Timothy 4:1-8

  • Paul sees the world as becoming only more hostile to truth, warning, "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables." (v. 3) Even so, Timothy needs to stay strong in his preaching (v. 2), "But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry." (v. 5).  Even as we see signs that people around us reject truth, will we hold on to sound doctrine?
  • Paul's concluding testimony, "For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing."
  • "Continuing with his metaphor comparing himself to a triumphant athlete, Paul spoke about the “crown of righteousness” that was “laid up” for him (2 Timothy 4:8), a reference to the crowns of olive branches that were given to the victors in ancient Greek athletic contests. Paul then pointed out that an eternal crown will be given to all Saints who righteously endure to the end and prepare for the Second Coming of the Lord. Paul testified that throughout his persecution, “the Lord stood with [him], and strengthened” him as he preached the gospel (2 Timothy 4:17)." (student manual)

Some Have Forsaken Paul, 2 Timothy 4:9-18

  • From Lynne Wilson, "Paul again asks Timothy to come soon (and then again even more urgently in verse 4:21). This is Paul’s most pessimistic letter—just as Peter’s last letter was his most pessimistic. Both are filled with evidence of the apostasy. He names six people who have turned from him and the faith and three who have remained committed: Luke, Mark and Tychicus. Paul’s “beloved physician and companion” is the only friend with him in the prison. Mark was Paul’s junior companion on his first mission (Acts 12:12, 25). This reunion speaks to the forgiveness on both sides. The book of Acts recorded their history when Paul was not willing to work with him, but those days are over, the rift is healed, and Paul seeks for his companionship now (Acts 15:37–39). Tychicus was returning to Ephesus with Paul’s letter and possibly Onesiphorus (2 Timothy 1:17–18). Paul asks some of the brightest minds of the Church to come to Rome, so it must have been legal to be a Christian then."
  • Don't you love verse 13?  Paul asks for some personal items to be brought, including a coat for the coming winter, "and the books, but especially the parchments."  "Paul had left personal things in Troas. Either he was arrested there, or he traveled through Troas to Rome. The winter was approaching as he asks for his coat (4:21). Most of all he wants the “parchments” which probably refers to his scriptures. He may have had Epistles or a collection of worlds from Jesus, or possibly his own copy of an Old Testament scroll or two (this is evidence of Paul’s wealthy past)." (Lynne Wilson)

Conclusion, 2 Timothy 4:19-22

  • From Lynne Wilson, "Paul includes nine names as well as the brethren. Two are his dear friends who were also tent makers. Paul consistently refers to her in his letters as Prisca, while Luke writes out Priscilla (Acts 18:2–3, 18–19, 24–26; Romans 16:3–5; 1 Corinthians 16:19; 2 Timothy 4:19). They met in Corinth on his second mission." Don't you love that despite the apostasy of many others, this faithful couple is continuing to build the kingdom?

About Titus

  • Titus was likely written sometime between 1st and 2nd Timothy.  Very few details are known about Paul’s ministry and travels after he was released from his first Roman imprisonment in A.D. 62 or 63 (see Acts 28). It is likely that Paul wrote the Epistle to Titus between his writing of 1 and 2 Timothy, perhaps in A.D. 63 or 64. Paul did not specify his location when he wrote the Epistle to Titus. . . This epistle was written by Paul “to Titus, mine own son after the common faith” (Titus 1:4). Titus was born to Greek parents (Galatians 2:3) and had been converted to the gospel by Paul himself. After his conversion, Titus labored with Paul to spread the gospel and organize the Church. He helped gather donations for the poor in Jerusalem (see 2 Corinthians 8:6, 16–23) and accompanied Paul to the Jerusalem council (see Galatians 2:1). Titus was personally entrusted to bring greater unity to the branches in Corinth (see 2 Corinthians 7:5–15). Paul wrote to Titus to strengthen him in his assignment to lead and care for the branch of the Church in Crete in spite of opposition (see Titus 1:10–11; 2:15; 3:10)." (student manual)

Opening Address and Titus's Ministry in Crete, Titus 1:1-16

  • Paul is concerned about Judaizers again, or those "of the circumcision [faction]" who are "unruly and vain talkers and deceivers," "As Paul warned about false and greedy teachers among Titus’s own people, he pointed out that the people of Crete—“Cretians”—had a reputation for being “liars, evil beasts,” and “slow bellies” (Titus 1:12). Ancient writers such as Cicero, Livy, Plutarch, and Polybius similarly reported that the people of Crete were greedy. Historically, the word Cretan came to be synonymous with dishonesty. The term “slow bellies” in this verse is better translated as “idle bellies” and carries the idea of lazy gluttony." (student manual)  Wayment points out that the quote about the Cretians is from the Greek poet Epimenides of Crete from the sixth century and says, "this may indicate that the circumcision faction was composed of people from Crete."
  • "Church members in Crete had apparently been influenced by Jewish teachings that some things were either ritually pure or impure. In Titus 1:15, Paul taught that “unto the pure all things are pure,” meaning that purity is an inner spiritual condition that cannot be affected by touching or partaking of something that had been declared to be ritually unclean. The Joseph Smith Translation of Titus 1:15 reads, “Unto the pure, let all things be pure” (in Titus 1:15, footnote a)." (student manual)
  • "Paul instructed Titus to ordain Church leaders; then he listed some qualifications for bishops. He instructed Titus to correct heresies and to rebuke false teachers who “profess that they know God; but in works they deny him” (Titus 1:16)." (student manual)

Encourage and Reprove, Titus 2:1-15

  • I love these two quotes from the student manual:  "President Dallin H. Oaks stressed the value of teaching the doctrine of the gospel: “Well-taught doctrines and principles have a more powerful influence on behavior than rules. When we teach gospel doctrine and principles, we can qualify for the witness and guidance of the Spirit to reinforce our teaching” (“Gospel Teaching,” Ensign, Nov. 1999, 79).

    President Boyd K. Packer also taught:“True doctrine, understood, changes attitudes and behavior.  The study of the doctrines of the gospel will improve behavior quicker than a study of behavior will improve behavior. Preoccupation with unworthy behavior can lead to unworthy behavior. That is why we stress so forcefully the study of the doctrines of the gospel” (“Little Children,” Ensign, Nov. 1986, 17)." 
    (student manual)
  • Paul says "we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;" (v. 12-13).  Though we hope for a better world and we work for one, we are to do our best with the world we live in to live the gospel no matter our station.

Remind Them to Be Obedient and Concluding Remarks, Titus 3:1-15

  • "In Titus 3:5, Paul wrote that we are saved through Christ’s mercy “by the washing of regeneration, and renewing of the Holy Ghost.” The “washing of regeneration” is baptism; the Greek word translated as “regeneration” suggests the idea of re‑creation. At baptism a person enters into a covenant relationship with Christ and is created anew in a sinless state, becoming “a new creature” (2 Corinthians 5:17; Galatians 6:15). Just as a newborn is given a name, those who are baptized take upon themselves a new name—the name of Jesus Christ—and covenant to strive to live like Him." (student manual)

About Philemon

  • from the student manual, "Paul wrote this Epistle to Philemon, a Greek convert who probably lived in Colossae (see Colossians 4:9). He allowed a Church congregation to meet in his home (see Philemon 1:2, 5). Philemon owned a slave named Onesimus, who had run away from Philemon and then sought help from Paul. Onesimus subsequently converted to the gospel (see Philemon 1:10–12). Paul wrote to Philemon to encourage him to receive Onesimus back without the severe punishments that would usually be inflicted on runaway slaves (see Philemon 1:17). Paul said that Onesimus had changed from being “unprofitable” to “profitable” for both Paul and Philemon and that Philemon should “therefore receive him” (Philemon 1:10–12). More significantly, Paul suggested that Onesimus was now “a brother beloved” since he had come unto the Lord (Philemon 1:16). Paul even offered to make up any financial loss suffered by Philemon because of Onesimus being “unprofitable” (see Philemon 1:18–19).

    In this letter, Paul neither approved of nor opposed the institution of slavery (in the New Testament Judeo-Christian culture, slavery, or servitude, was an accepted part of society), but instead he emphasized how Philemon’s identity as a Christian ought to dictate the way he treated his servant. For more information on slavery in New Testament times, see the commentary for Romans 6:12–23.
    (student manual)
  • I really love the imagery in this short letter and the way Paul acts on behalf of Onesimus asking his master to treat him the way he would treat Paul, saying he would repay whatever is owed to Philemon, and encouraging them to be brothers despite the class differences between them.  There's also a sweet pun on the name "Onesimus" in the "useful/not useful" passages.  From Lynne Wilson, "Two beautiful aspects of this epistle are: 1) Paul wrote it as a chiasmus, a form of poetry popular in ancient Greek, Latin and Hebrew; and 2) Paul uses his relationship with Onesimus as a symbol for Christ’s relationship with mankind. Paul serves a symbol for Christ in the way that he acts as a mediator between Philemon and Onesimus, pleading Onesimus’ case before his former owner. Onesimus represents all of us: unprofitable servants and slaves to sin unless we are converted to Christ, and always dependent on Christ to advocate for us. This metaphor is evident in many of the verses of this chapter (especially verses 10–12, 15, 17–19), but not necessarily in all of them."

Opening Address and Thanksgiving, Philemon 1:1-7


  • From: "In Philemon 1:7, 12, and 20, the original Greek word translated as “bowels” referred to one’s “inner parts,” meaning one’s feelings and affections. Some modern Bible translators have chosen to translate this word as “heart” rather than “bowels.” When Paul spoke of the Saints’ bowels and his own bowels being refreshed (see Philemon 1:7, 20), he was referring to their hearts being comforted and their emotions heightened by others." (student manual)

Paul's Request to Philemon for Onesimus, Philemon 1:8-22


  • "Paul explained that he had chosen not to use his authority as an Apostle of Jesus Christ to demand that Philemon do “that which is convenient”—to receive Onesimus back (Philemon 1:8). Instead, Paul simply requested that Philemon honor his wishes because of Paul’s advanced age and his suffering as a prisoner (see Philemon 1:9).

    It may seem strange that Paul would suggest that Philemon might accept Onesimus back because it was “convenient” (Philemon 1:8). However, at the time the King James Version of the Bible was produced, convenient could mean “suitable” or “fitting.” The original Greek word translated as “convenient” is formed from a verb meaning “to come up to,” and the term carries the idea of measuring up to a certain mark or standard. Paul’s use of the word hints that Philemon should forgive Onesimus because it was the most fitting or becoming thing for a true follower of Christ “to come up to.” Paul then set an example of Christian charity when he offered to personally compensate Philemon for any financial loss that resulted from Onesimus’s actions (see Philemon 1:18). . . Under Roman practices of the time, slaves were at the mercy of their owners. Runaway slaves who were recovered were sometimes branded on the forehead, severely beaten, sent away to perform hard menial tasks, thrown into amphitheaters with dangerous beasts, and in extreme cases, killed. When Paul requested that Philemon receive Onesimus back not as a servant but as a beloved brother, he was asking Philemon not to inflict on Onesimus the customary punishment of a runaway slave (see Philemon 1:10, 16)." 
    (student manual)

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Note: I'm indebted to Thomas Wayment for mamy of my section divisions and headings on this post and others. If you haven't checked out his New Testament translation, it is well worth it!


Comments

Megan said…
I'm sorry you've had such a hectic week! Thank you so much for sharing your notes here despite your chaos. I look forward to your posts every week, and I was especially interested to see what you had learned about that tricky women in church section. I like the idea of learning in silence being more about a calm, still demeanor and environment than a "sit down & shut up" connotation. I found several verses in this section that hearkened back to recent conference talks -- unsurprising but fun to link.