December 2017

Paul's Second Epistle to Timothy, Part 5: Censure and Exhortation

This will be the 121st presentation in our commentaries on the Epistles of Paul of Tarsus, and, at least for now, it shall be the final segment of the series. Here we conclude an endeavor which we began on March 28th, 2014, with our first presentation on the epistle to the Romans. We praise Christ for having had the opportunity to do this, and we pray that all of those unrighteous skeptics of Paul’s epistles take the time to read or listen to this work. As we have said many times in the past, Paul’s epistles were the glue by which the message of reconciliation in the Gospel of Christ was adhered to the lost sheep of the Houses of Judah and Israel – the anciently scattered tribes who are those for whom Christ had come. The importance of this within the greater history of our Adamic race cannot be overlooked. In the history of Israel, Paul was every bit as important as any of the ancient prophets – for it is he who truly understood and taught the relevance of the prophecies and histories of the children of Israel in the light of the Gospel of Christ, even if the world has been blind to the truth of this message for at least the last 1800 years. In the formative years of the Roman Church, imperialism prevailed over identity.

But as we have explained elsewhere, and in diverse ways, while this is the last epistle in our presentation, it is not the last of Paul’s surviving epistles in the order of their writing. We have not presented these epistles in the order in which they were written. Rather, we adhered to the order found in the King James Version of the Bible, with a couple of exceptions. We moved Hebrews to precede the pastoral epistles, as we believe that it belongs with the nine epistles which Paul had written to other Christian assemblies. We also moved Philemon and presented it along with Colossians, since Philemon was a Colossian and Paul wrote to him individually concerning his slave Epaphras at the same time that he wrote his letter to the Colossians.

Aside from the first three presentations of this epistle, perhaps last Saturday’s program, The Gospel of Goddard? Or the Gospel of Christ?, would be a good prerequisite for this program, as there is a fair amount of convergence in the subject matter.

Paul's Second Epistle to Timothy, Part 4: No Mercy for Narcissists

So far in our presentations of this second epistle to Timothy, we have focused on Paul’s declaration of The Nullification of Death which is in Christ Yahshua, an understanding of which should in turn lead us to Rejecting the Religion of Fear. Then we discussed his admonition in regard to Rightly Dividing the Word of Truth, especially in relation to those earlier subjects. While there are other topics which Paul has discussed here, we chose to illustrate these themes to a greater extent because they are representative of some of the most important components of Paul’s messages throughout all of his epistles. For example, he explains in Romans chapter 5 and 1 Corinthians chapter 15 both what the nullification of death means to our Adamic race, and why and how it shall be effected. Then he adds to those explanations with certain statements and allegories which he had made in 1 Corinthians chapters 3 and 5 and elsewhere. So here we have endeavored to show that Paul’s message is consistent from the beginning of his ministry to the end, and that it is also consistent with the oracles of Yahweh found in both the prophets and in the Gospels.

As we have mentioned, another theme of this epistle is found in Paul’s warnings to his younger companion concerning the character of many of the men who were at one time or another associated with his ministry. In the closing verses of this epistle, in chapter 4, he will make brief mention of a few others. But now, as we proceed with 2 Timothy chapter 3, Paul issues a more general warning concerning character, and evidently while he is speaking of the “last days” this also serves as a warning to Timothy, and to Christians in general, to be wary of men who display certain types of behavior, when such men are encountered.

Paul's Second Epistle to Timothy, Part 3: Rightly Dividing the Word of Truth

In the first two presentations of this epistle, we discussed at length the nullification of death which is promised in Christ, and the need to reject the religion of fear which was first taught by the Pharisees, then capitalized upon by the Roman Catholic Church, and which is now being used for advantage throughout all of the denominational churches, to keep the people in bondage to sin and death. But each and every member of our White Adamic race has a promise of eternal life, because it was for that reason that we were created, and Yahweh our God cannot fail. For that same reason, however, we must cease from sin, lest our eternal life be an existence spent in a state of everlasting contempt – as it is described in Daniel chapter 12.

However if we love our God, we shall love one another, and then even if we do sin, we have a propitiation in Christ, as the apostle John also explained where he wrote in chapter 2 of his first epistle: “1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” Of course, the sins of the world can only be the sins of the children of Israel, as only the children of Israel possessed both the law and these promises of forgiveness, mercy and grace. But John’s world, the world that mattered to him, was the society of the children of Israel. So he distinguished between those who loved God, and those who could not love God, and he said “4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6 He that saith he abideth in him ought himself also so to walk, even as he walked.” As Christ had said in the Gospel to certain of His adversaries, in John chapter 8, “ye seek to kill me, because my word hath no place in you.” Those men were completely disassociated from Him, simply because their origin was not His origin, and because their father was not His Father, as He had explained to them.