1 Timothy 2, Peaceful and Quiet Lives

Paul continues to instruct Timothy on church leadership.

1 Timothy 2: 1-4, Prayer for those in authority

I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone-- for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness.  This is good, and pleases God our Savior, who wants all men to be saved and to come to a knowledge of the truth. 

Paul's request for prayer for government leaders is based on a desire for ordinary peaceful lives.  Paul has no desire to shake up society, unless it is through the (slow) progress brought by changed hearts and "knowledge of the truth".

1 Timothy 2: 5-7, One mediator, one ministry

For there is one God and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all men--the testimony given in its proper time.  And for this purpose I was appointed a herald and an apostle--I am telling the truth, I am not lying--and a teacher of the true faith to the Gentiles.

Paul concludes the instruction about prayer with a strong statement about the true role of Jesus, as Savior-Mediator.  And, as he often does, Paul follows this with a statement about his own calling to preach about the Messiah to the non-Jews.

1 Timothy 2: 8-15, Pastoral advice

I want men everywhere to lift up holy hands in prayer, without anger or disputing.

 I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God.

A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner. But women will be saved through childbearing--if they continue in faith, love and holiness with propriety.

After the first sentence, this passage becomes increasingly difficult for the modern reader.  Paul begins with desire for prayer and peace, followed then by an emphasis (for the Gentile untrained by Judaism) on modesty and inner beauty.  But after that, he seems to be very patriarchal, emphasizing female submission.

This passage is laden with the culture of the first century and one wonders how much of it deals with working within the first century culture.  I won't elaborate on the various positions taken by the church today ("complementarianism" and "egalitarianism", among others) but I do want to point out that the first verses in the chapter clarifies Paul's desire for peaceful lives of quiet change and quiet spiritual development.  He has no plans to overthrow society.  Eventually, over several centuries, Christianity did become the dominant religion in Europe (at least officially) and did indeed overturn society.  But that is not Paul's goal here.

The NIV footnotes allow the last sentence to be translated "But she will be restored through childbearing..." presumably relating back to the divisions created by the Fall.  Neither phrasing is compatible with other statements about women and men being equal before God (i.e. Galatians 3:28)

More pastoral advice is given in the next chapter.

I Timothy 1, God's Work on the "Chief Sinner"

Paul's letter to Timothy is the first of three pastoral letters preserved in the New Testament.  The term "pastoral" (first used in the eighteenth century for I & II Timothy and Titus) identifies these letters as written to young men active in Christian ministry.  The letters are personal but also lay out some of Paul's principles of ministry.

1 Timothy 1: 1-2, To Timothy, grace, mercy and peace!

Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope, To Timothy my true son in the faith: Grace, mercy and peace from God the Father and Christ Jesus our Lord.

This is a standard ancient greeting, with Paul's added emphasis on the role of Jesus in the universe and in his relationship with Timothy.

1 Timothy 1: 3-5, Pure doctrine in Ephesus
As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain men not to teach false doctrines any longer nor to devote themselves to myths and endless genealogies. These promote controversies rather than God's work--which is by faith.

The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith.

Timothy stayed in Asia Minor (now Turkey) while Paul crossed the Aegean Sea to northern Greece. Paul is concerned here, as in many of his letters, with the popular philosophies that the people attached to the Christian message.

1 Timothy 1: 6-11, Sound doctrine vs. meaningless talk

Some have wandered away from these and turned to meaningless talk. They want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm.

We know that the law is good if one uses it properly. We also know that law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; for those who kill their fathers or mothers, for murderers, for adulterers and perverts, for slave traders and liars and perjurers--and for whatever else is contrary to the sound doctrine that conforms to the glorious gospel of the blessed God, which he entrusted to me.

There will always be some who use religious conversation to promote themselves and puff themselves up, acting as "experts."  This was apparently true in the first century; surely it is common now.

1 Timothy 1: 12-14, The blasphemer forgiven

I thank Christ Jesus our Lord, who has given me strength, that he considered me faithful, appointing me to his service.  Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief. The grace of our Lord was poured out on me abundantly, along with the faith and love that are in Christ Jesus.

Paul expresses gratitude for his own conversion and renewed life.

1 Timothy 1: 15-17, The blasphemer forgiven

Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners--of whom I am the worst. But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his unlimited patience as an example for those who would believe on him and receive eternal life.

Now to the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.

Paul ends this passage with exuberant praise, first to God for saving himself, a "blaphemer", and second for God's eternal acts, including forgiveness offered to all.

This passage sounds like a goodbye, but Paul will continue writing for five more chapters.

1 Timothy 1: 18-20, 

Timothy, my son, I give you this instruction in keeping with the prophecies once made about you, so that by following them you may fight the good fight, holding on to faith and a good conscience. Some have rejected these and so have shipwrecked their faith. Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.

Paul gives specific advice to Timothy, reminding him of his divine calling.  Paul also gives warning about two very specific individuals who have a "shipwrecked faith".

In the next chapter, Paul begins to give precise pastoral advice.

Philemon, Reconciling a Former Slave

As we end our study of Paul's letter to the church in Colossae, it is appropriate that we look at another letter of Paul's, sent to Colossae, but sent to an individual names Philemon.  The letter was apparently written about the same time as Paul's letter to the Colossians as the carrier (and subject) of this letter is the same individual, Onesimus, who carries Paul's letter to Colossae.

The letter to Philemon usually appears in the New Testament at the end of a sequence of personal letters of Paul addressed to individuals, after the letters to Timothy and Titus.  

This is an interesting letter, steeped in the first century culture, indicative of Paul's emphasis on the gospel over all things, but making clear his wishes regarding a certain escaped slave. (Wikipedia has an interesting article on this letter.)

Philemon 1-3, Greeting
Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our dear friend and fellow worker, to Apphia our sister, to Archippus our fellow soldier and to the church that meets in your home: Grace to you and peace from God our Father and the Lord Jesus Christ.

Archippus is mentioned in the letter to Colossae; presumably the church mentioned here is the church in Colossae.  If so, one might note that these churches were relatively small at the time.

Philemon 4-7, May your faith continue to grow!
I always thank my God as I remember you in my prayers, because I hear about your faith in the Lord Jesus and your love for all the saints. I pray that you may be active in sharing your faith, so that you will have a full understanding of every good thing we have in Christ.

Your love has given me great joy and encouragement, because you, brother, have refreshed the hearts of the saints.

This paragraph is one of both prayer and confidence, typical of Paul.

Philemon 8-10, An appeal to Philemon
Therefore, although in Christ I could be bold and order you to do what you ought to do, yet I appeal to you on the basis of love. I then, as Paul--an old man and now also a prisoner of Christ Jesus--  I appeal to you for my son Onesimus, who became my son while I was in chains.

Onesimus apparently means "useful".  But it is most likely a proper name here.

Philemon 1-3, Greeting
Formerly he was useless to you, but now he has become useful both to you and to me. I am sending him--who is my very heart--back to you.  I would have liked to keep him with me so that he could take your place in helping me while I am in chains for the gospel.  But I did not want to do anything without your consent, so that any favor you do will be spontaneous and not forced.

Paul is playing on the word "Onesimus" or "useful."  Now Onesimus, a Messiah-follower and hopefully soon freed, is useful.  Formerly as a slave and pagan he was not.

Philemon 15-16, Please recognize Onesimus as a (free) brother!
Perhaps the reason he was separated from you for a little while was that you might have him back for good-- no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a man and as a brother in the Lord.

Paul's request is clear.  But it is a request, not a command.

Philemon 17-18, Restitution
So if you consider me a partner, welcome him as you would welcome me. If he has done you any wrong or owes you anything, charge it to me.

To press his case, Paul offers to cover any debts (financial or otherwise) carried by Onesimus.

Philemon 19-21, Greeting
I, Paul, am writing this with my own hand. I will pay it back--not to mention that you owe me your very self.

I do wish, brother, that I may have some benefit from you in the Lord; refresh my heart in Christ. Confident of your obedience, I write to you, knowing that you will do even more than I ask.

In most of his letters, Paul has a scribe (amaneusis) write out his letters.  Then, towards the end of the letter, he signs it, writing in his own hand.  If Paul had eye problems, he presumably wrote this part rather largely on the expensive papyrus page. Most likely Timothy is the scribe here.

Philemon 22, Allow me to stay with you
And one thing more: Prepare a guest room for me, because I hope to be restored to you in answer to your prayers.

Paul presses his case even further by asking to stay in Philemon's house.  

Philemon 23-25, Other greetings
Epaphras, my fellow prisoner in Christ Jesus, sends you greetings. And so do Mark, Aristarchus, Demas and Luke, my fellow workers.

The grace of the Lord Jesus Christ be with your spirit.

Here is more evidence that this letter is traveling with the more general letter to Colossae: the same people are mentioned at the end of both letters.

One might wonder how Paul's strong request was received.  Did Philemon, recipient of both a personal letter and the more general letter to the Colossian church, agree to Paul's requests?  I am not aware of any documented response but the very existence of these letters today, recopied in the church in Colossae and passed on to history, would indicate that Philemon was eager to agree to Paul and happy to pass on these letters to others.

Paul's Letter to the Colossians

After the letter to the Philippians in the New Testament is Paul's letter to the Colossians.

The city of Colossae was in Asia Minor (modern Turkey), in the region of Phrygia, inland from Ephesus.  There were residents of Phrygia at Pentecost (Acts 2: 5-12) and Paul traveled through Phrygia in Acts 16 (see Acts 16:6) on Paul's second missionary journey, enroute to Greece.

While in prison (probably in Rome?) Paul wrote a letter to the church in Colossae.

The Colossians letter is concerned with a high view of the work of Jesus and with various heresies and philosophies floating around the Gentile churches.

Paul's letter to the Colossians has a lot in common with his letter to the Ephesians. Some (Bob Utley, for example) have suggested that Colossians was written before Ephesians and that Ephesians expands on the themes in the book of Colossians. In both books, Paul lays out a high view of Christ as eternal Creator.  In both he describes his prayer for the readers, emphasizing their growth in understanding their position in Christ.  In both he has a short set of instructions on relationships. There are enough parallels that one can set out a careful list of parallels between the two letters; see here.  A more general exposition on these parallels between the two letters is here.

As for resources for the book of Colossians, I like the material at OverviewBible -- here is their link on Colossians.

At the end of Colossians, Paul explains that Tychichus and Onesimus are carrying the letter to Colossae.  It turns out that Onesimus is carrying another letter, one written to his former slave-owner, Philemon.  In that letter, Paul urges Philemon to free Onesimus. I wonder what Onesimus thought as he carried both letters....  Paul clearly has a high view of Onesimus, and the very fact that we have both letters preserved in the New Testament is evidence that the faithfulness of Onesimus was honored.

Colossians 4, Conclusions and Personal Notes

(I am a day behind on my blogging, so I will use Sunday to catch up! Today we will look at Colossians 4, finishing up the letter to Colossians.  Tomorrow we look at a related letter, Paul's letter to Philemon.)

Paul began a list of relational instructions in Colossian 3:18.  That passage parallels Ephesians 5: 21-6:9.

Colossians 4: 1, Instructions to slave masters

Masters, provide your slaves with what is right and fair, because you know that you also have a Master in heaven.

The modern Christian is repelled by even an admission of the existence of slavery in the New Testament; I want Paul to say, "Masters -- FREE YOUR SLAVES!"  But Paul is not trying to directly shake up the socio-political environment in his letters; he is trying to get people, each in their current station, to submit to the Messiah and join the kingdom of God.  Paul's opinion on slavery will slip out in his letter to Philemon (studied here next week) when he gently requests the Philemon free his slave Onesimus.

Colossians 4: 2-4, Prayer requests

Devote yourselves to prayer, being watchful and thankful.  

And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains.  Pray that I may proclaim it clearly, as I should.

When we pray, how are we to be "watchful"?

Colossians 4: 5-6, Thoughtful actions and conversations

Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.

"Outsiders" are presumably those outside the church, not yet in the kingdom of God.  Paul emphasizes wisdom and grace in actions and speech in friendships with those who do not yet know the Gospel.  

Colossians 4: 7-15, Personal greetings and instructions

Tychicus will tell you all the news about me. He is a dear brother, a faithful minister and fellow servant in the Lord. I am sending him to you for the express purpose that you may know about our circumstances and that he may encourage your hearts.

He is coming with Onesimus, our faithful and dear brother, who is one of you. They will tell you everything that is happening here.

My fellow prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. (You have received instructions about him; if he comes to you, welcome him.)

Jesus, who is called Justus, also sends greetings. These are the only Jews among my fellow workers for the kingdom of God, and they have proved a comfort to me.

Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured. I vouch for him that he is working hard for you and for those at Laodicea and Hierapolis.

Our dear friend Luke, the doctor, and Demas send greetings.

Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house.

This passage of personal, intimate instructions gives us lots of insight into Paul's letters.  They often have particular individuals in mind, strongly relational.  Although most of Paul's letters develop some type of theological, philosophical viewpoint, their main goal is to strengthen the life of individuals.

There are a number of now famous New Testament characters in this list, two of them authors of a Gospel, Mark and Luke.

The former slave, Onesimus, will also carry a letter to his former owner, Philemon.  That letter is the next in our study of Paul's epistles.

Colossians 4: 16-18, Focus on the things of Christ

After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea. 

 Tell Archippus: "See to it that you complete the work you have received in the Lord."

I, Paul, write this greeting in my own hand. Remember my chains. Grace be with you.

This letter is not just for the church in Colossae but is to be passed around to nearby communities.

Paul has a final admonition to Archippus, to "hang in there!"  Then, as he did with the letter to the Galatians, Paul takes the pen from the scribe (Timothy?) writing down the letter and adds his own personal signature.

Colossians 3, Following Christ in Community

Paul has warned the Colossians away from heresy which focuses on legalistic regulations.  We are instead to focus on the Messiah, Jesus.

Colossians 3: 1-4, Focus on the things of Christ

Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory.

Christianity is (as they say) "a relationship, not a religion."  Citizenship in the kingdom of Christ includes concentrating (meditating, setting our hearts) on His world and His work. As Jesus suggested praying, we are to seek "Your kingdom come on earth, as it is in heaven."

Colossians 3: 5-11, New life

Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming. You used to walk in these ways, in the life you once lived. But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips.

Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator. Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.

In verse 6 (according to the NIV footnotes) some early manuscripts have "the wrath of God is coming on those who are disobedient."

I have always found it refreshing that Paul has no problem saying, "You used to be that way... but...." It is not who we were that matters, but who we are becoming. Paul wants to emphasize the new life. \ The last few verses in this passage echo Galatians 3: 28-29.

Colossians 3: 12-15, Clothed with compassion and gentleness

Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.  Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity.

Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful.

Christians are a people within community.  So we must practice living out that community within the (silly, frustrating, irritating) body of believers called "the Church"!

Colossians 3: 16-17, Rich joy, rich singing

Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God. And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Paul suggests that following the teachings of the Messiah (including the salvation he offers) leads to praise, gratitude, singing.  Everything should be done to honor him!

Colossians 3: 18-25, Submission to others for the coming kingdom

Wives, submit to your husbands, as is fitting in the Lord.

Husbands, love your wives and do not be harsh with them.

Children, obey your parents in everything, for this pleases the Lord.

Fathers, do not embitter your children, or they will become discouraged.

Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord.

Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. Anyone who does wrong will be repaid for his wrong, and there is no favoritism.

Paul has here a series of short instructions on submission, similar to that found in Ephesians 5: 21-6:9.  (The passage is Ephesians is lengthier.)

Colossians 2, The Riches of the Messiah

Paul has described the spread of the "Good News" about the Jewish Messiah, reaching out to the Gentiles, an event that includes Paul as minister to the Gentiles.

Colossians 2: 1-3, In Christ all treasures!

I want you to know how much I am struggling for you and for those at Laodicea, and for all who have not met me personally. My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge.

The town of Laodicea, like Colossae, was in Phrygia, in inland Turkey.  Paul communicates his concern and ministry for the people of the region, promoting the riches of the Jewish Messiah.  

It is likely that Paul's letter went first to Colossae and then on to nearby communities.

Colossians 2: 4-5, Don't be deceived.

I tell you this so that no one may deceive you by fine-sounding arguments. For though I am absent from you in body, I am present with you in spirit and delight to see how orderly you are and how firm your faith in Christ is.

Paul is concerned that others will dismiss the Messiah, presenting a gospel of legalism or a return to Pharisaical Judaism (out of which Paul himself has come.) 

This is the first hint in this letter that Paul is concerned about popular teachings that might deceive the Colossians.

Colossians 2: 6-10, In Christ all treasures!

So then, just as you received Christ Jesus as Lord, continue to live in him, rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness.

See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ. For in Christ all the fullness of the Deity lives in bodily form, and you have been given fullness in Christ, who is the head over every power and authority.

Paul confronts popular philosophies (presumably Greek philosophies) that are attractive yet shallow. In contrast to speculations about the divine, Paul argues that Christ was (is) the visible manifestation of God and represents all that we need.

Colossians 2: 11-15, Resurrected to new life

In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead.

When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.

It is not clear if the Colossian men were physically circumcised, but Paul argues that their hearts have been circumcised, following in Christ's death are resurrections.  He makes a clear salvation promise in this paragraph, laying out the forgiveness provided to Christians by the Cross.

Colossians 2: 16-19, Focus on Jesus, not the shadows

Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day.

These are a shadow of the things that were to come; the reality, however, is found in Christ. Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize. Such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions. He has lost connection with the Head, from whom the whole body, supported and held together by its ligaments and sinews, grows as God causes it to grow.

Some philosophers might preach a religion of spiritual ecstasy and mysticism. Dealers in false religions often emphasize certain ritual practices, controlling what one eats, what religious holidays one follows, and so on.  Paul will have none of this legalism.  (Neither should we.)

Colossians 2: 20-23, Jesus, not Rules

Since you died with Christ to the basic principles of this world, why, as though you still belonged to it, do you submit to its rules:"Do not handle! Do not taste! Do not touch!"?  These are all destined to perish with use, because they are based on human commands and teachings. Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence.

Legalism and ascetism look spiritual.  People want spirituality to be hard, to be painful and so are impressed by ascetics who display their sufferings.  Jesus was not impressed and neither is Paul.  Christians should see through this! Instead of focusing on rules, we should focus on the personal Christ!

This focus on the Messiah will continue in the next chapter.