timothy

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

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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.

In contrast, addressing the Roman Christians, who were indeed a portion of the ancient dispersions of the children of Israel, in chapter 4 of his epistle Paul had asked them: “1 Now what may we say that our forefather Abraham has found concerning the flesh? 2 For if Abraham from the rituals has been deemed worthy, he has reason to boast, but not towards Yahweh. 3 Indeed, what do the writings say? ‘That Abraham trusted Yahweh, and it was accounted to him for righteousness.’” So here in 2 Timothy chapter 1, Paul professed that Yahweh “preserves and calls us to a holy calling not according to our works, but according to a distinct purpose and favor, given to us among the number of Christ Yahshua, before the times of the ages,” referring to those same children of Israel, to those who were given these promises and this calling throughout the Word of Yahweh in the prophets. The calling is not according to rituals, rather it is according to the calling and favor of God. Furthermore, the seed is after the flesh, referring to Abraham’s physical offspring. Paul described that later in the chapter where he wrote that “… he would become a father of many nations according to the declaration, “Thus your offspring will be’”.

Paul's Second Epistle to Timothy, Part 2: Rejecting the Religion of Fear

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Paul's Second Epistle to Timothy, Part 2: Rejecting the Religion of Fear

Contrasting the religion of the Sadducees with that of the Pharisees in his Wars of the Judaeans, Book 2, the Judaean historian Flavius Josephus had said “164 But the Sadducees are those who compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; and they say, that to act what is good, or what is evil, 165 is at men's own choice, and that the one or the other belongs so to everyone, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades.” Of course, the Pharisees which Josephus wrote about were the successors of those who rejected Christ, and while Christ despised the Sadducees completely, and while for many reasons He had also criticized the doctrines of the Pharisees, the Pharisees nevertheless believed in the eternal spirit of man which the Sadducees had rejected, and the judgement of good and evil.

A few centuries later, following after the model of the Pharisees, the Roman Catholic Church continued the doctrine concerning punishments and rewards in Hades. Then they used that doctrine not only to put fear in the hearts of the people, but to reap profits from them. However speaking of His ἐκκλησία, Christ had said in Matthew chapter 16 that “the gates of hell shall not prevail against it.” Christ was not speaking of an institution when He said that. Rather, the word ἐκκλησία describes those whom He had called, which are the body of the people of Israel, as it was also used throughout the Greek Scriptures. So in Brenton’s Septuagint we read from Psalm 21, which speaks prophetically of Christ Himself: “20 Deliver my soul from the sword; my only-begotten one from the power of the dog. 21 Save me from the lion's mouth; and regard my lowliness from the horns of the unicorns. 22 I will declare thy name to my brethren: in the midst of the church will I sing praise to thee. 23 Ye that fear the Lord, praise him; all ye seed of Jacob, glorify him: let all the seed of Israel fear him.” In that passage the word church is from the plural form of ἐκκλησία, and it refers to the collective masses of the children of Israel. In the King James Version of the Psalms, the corresponding Hebrew word is translated as congregations.

Throughout the Middle Ages, the Roman Catholic Church thrived on a religion of fear, even going so far as to sell indulgences to the people in order to alleviate their fear. The Church had taught people that their departed loved ones were suffering in Hades or in Purgatory – a concept which is missing from Scripture entirely – but that if they paid a certain sum to the Church, their loved ones could be forgiven for their sins, relieved of their sufferings, and pass on to heaven. So the Church was basically bilking the people out of their money by manipulating their consciences with feelings of guilt for reason of their own profit. At the height of an internal debate over the justification of such indulgences, and when the Church practice was ultimately justified by the councils, that is when the Reformation was sparked.

Paul's Second Epistle to Timothy, Part 1: The Nullification of Death

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Paul's Second Epistle to Timothy, Part 1: The Nullification of Death

Here we begin our presentation of Paul’s second epistle to Timothy. This is the last in our series of commentaries on the epistles of Paul of Tarsus which we had begun with the epistle to the Romans in the Spring of 2014, and it is now the 117th presentation in this series. Undertaking this endeavor, we did not present Paul’s epistles in chronological order, but rather we found it appropriate, with a couple of exceptions, to present the pastoral epistles to Timothy and Titus last in order of Paul’s epistles, and also present the other epistles as they are ordered in most Bibles. One exception was the epistle to Philemon, which is not truly a pastoral epistle and which in its historical context is connected to the epistle to the Colossians, so we presented it along with that epistle. Another is the epistle to the Hebrews, which was certainly written by Paul although most Bibles order it to follow Paul’s pastoral epistles, preferring to separate it because they are not certain of the authorship. So we moved it to precede Paul’s pastoral epistles, because we are confident that Paul was its author.

If we had presented the epistles of Paul in chronological order, we would have had to begin with the epistles to the Thessalonians which were both written during Paul’s sojourn in Corinth, around 50 or 51 AD as it is recorded in Acts chapter 18. Then the epistle to the Galatians was written during Paul's stay in Antioch which is described in Acts 18:22-23. The first epistle to the Corinthians was written as Paul was planning to end his three-year sojourn in Ephesus in 56 AD, described in Acts chapter 19. As we know from 1 Corinthians, there was another epistle written to the Corinthians which preceded it, but which is now lost, and that was probably also written from Ephesus.

As Paul was journeying through the Troad and Makedonia after leaving Ephesus, he wrote both the epistle to Titus and the first epistle to Timothy, and prepared to spend the winter of 56-57 AD in Nicopolis. During that winter, the second epistle to the Corinthians was written, while both Titus and Timothy had joined him. These events in Paul’s life are briefly recorded at the beginning of Acts chapter 20.

Paul's First Epistle to Timothy, Part 8: The Path of our Plight

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Paul's First Epistle to Timothy, Part 8: The Path of our Plight

In our last presentation of Paul’s first epistle to Timothy, which discussed 1 Timothy chapter 5, we saw the apostle address the issue of “younger widows” who were apparently not “really widows”, referring to unmarried women who must have been married at one time, but who no longer had husbands. Paul advised such women to find husbands, and to have children and raise families, explaining that doing so, they would not be a burden on the assembly while being tempted into acting wantonly towards married men. Here it is evident that Christian mercy invites even those who may have had a sinful past to return to a natural role within the Christian community.

So if a woman who had been previously married, but who was not really a widow, has found herself alone then it is not necessarily a sin for her to remarry. Rather, it is a greater sin, as Paul explained in that same chapter, for her to turn to a lewd lifestyle because of her natural urges and her unmarried condition. Even the Law supports this to some degree, in spite of the fact that Yahweh our God despises divorce, and Yahshua Christ had indeed professed that those remarrying after divorce are committing adultery.

This is evident because in Leviticus while it is explicitly commanded that a priest may only marry a virgin, there is no such requirement for the balance of men in the community. Then in passages such as Deuteronomy chapter 24 where we see the law of divorce it is evident that men have the option of marrying a woman who was formerly married. Moreover, in the laws of marriage in Deuteronomy chapter 22 it is implicit that a man may take a woman who is not a virgin to wife, and if that is agreeable to him he simply need not protest, thereby choosing to keep her. Customarily, men had an expectation to marry a virgin, but they did not have to keep themselves bound to such an expectation.

Paul's First Epistle to Timothy, Part 7: Women Noble and Naughty

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Paul's First Epistle to Timothy, Part 7: Women Noble and Naughty

There is a part of the story of Genesis chapter 3 that is missing, so perhaps we may fill in a few of the blanks for ourselves. The reason why Eve was so easily seduced can only be that Adam had left her alone, where she was unguarded and vulnerable. Adam was the first feminist, leaving Eve to make it on her own. Now, I can imagine that the Devil set up a football game between two teams of negros, and Adam was fascinated with how well they can run with a pigskin. So he was off watching it all while Eve was left at home. One fallen angel opened a beer concession, and another ran a gambling counter. With Eve left at home and planning her first Tupperware party, along comes the Serpent a-knocking at the door, and the rest is history…. Later, Adam came home half inebriated from a mixture of musk, testosterone and Bud Lite, and the woman “gave also unto her husband with her; and he did eat.” The next morning, the man refused to accept any of the consequences for his actions, and when he was called into account, he tried to blame his wife for all of their sin. So he was punished “because thou hast hearkened unto the voice of thy wife,” which was yet another feminist act on his part. Then as they and their descendants toiled in their punishment, within just a few generations the bastards were everywhere and began race-mixing with their great-great grandchildren. Soon the only men left who did not have season tickets was Noah and his sons, and all of them were outcasts at the lunch rooms and office parties because they didn’t know the scores. Thus it is once again today, just it is as it was in the days of Noah.

Of course, all of this may be dismissed as a conjectural fantasy. But the core ideas expressed here are certainly true, and they are evident from Scripture. Adam did leave Eve alone, and when Adam returned to her and found her in a state of sin, he let her lead him into that sin and willfully joined her. Then Adam blamed her once he was called to account for it by Yahweh his God, rather than taking responsibility for his actions. Adam had also neglected his God, as he even attempted to elude him before being questioned for his crime. As a result, by the time of Noah the entire culture was corrupted, and even with Noah’s obedience the entire race was soon once again taken off into paganism, out of which Abraham alone was called.

Paul's First Epistle to Timothy, Part 6: Exercise for Piety

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The opening remarks for this program are posted under the topic Summer Travels in the Christogenea Forum.

Paul's First Epistle to Timothy, Part 6: Exercise for Piety

We have already discussed the first five verses of 1 Timothy chapter 4 at length in the last segment of our presentation of this epistle, in Part 5 of this series, which was subtitled Rome Pagan and Catholic. Because much time has elapsed since we made that presentation, and because as we proceed here in verse 6 we see that Paul refers back to what he had said in those first five verses, we will read those verses once again and summarize a few of the statements we had made concerning them.

In the opening verses of 1 Timothy chapter 4 Paul wrote: “1 Now the Spirit specifically states that in the latter times some will withdraw from the faith, cleaving to wandering spirits and teachings of demons, 2 speaking lies in hypocrisy, their own consciences having been branded with iron, 3 forbidding to marry, to abstain from foods, things which Yahweh has established for participation with gratitude for those with faith and knowledge of the truth.”

Discussing these statements in Rome Pagan and Catholic, we cited many of the earliest surviving Christian writers to establish the fact that these heresies began to manifest themselves amongst the Christian assemblies as early as the second century of the Christian era. We also hope to have established that these heresies were brought into Christianity to one degree or another from the ancient pagan sects, and that the Roman Catholic Church had adopted these various pagan practices as the institution itself was developing. It continues to cleave to them unto this very day. So the Roman Church forbid its priests to marry, and for many generations it has attracted the basest sort of men into its numbers, and, in turn, it is these base men who have guided Church policy for many centuries.

Paul's First Epistle to Timothy, Part 5: Rome Pagan and Catholic

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Paul's First Epistle to Timothy, Part 5: Rome Pagan and Catholic

Discussing 1 Timothy chapter 3 we took a lengthy digression to explain that in the many places where Paul of Tarsus referred to the various mysteries of the Christian faith, none of these things should any longer be mysteries to Christians, because Paul himself had explained them wherever he had mentioned them. Once Paul explained them, it is only common sense that they should be mysteries no longer. But in its doctrines, the Roman Catholic Church still considers them to be mysteries, in spite of the fact that Paul explained them as he mentioned them in his epistles. But the very essence of Christianity informs us that certain tenets of the faith should remain mysteries to outsiders, for which reason Christ had spoken in parables. However they should not be mysteries to Christians.

To Christians there is no “mystery of the church”, since Paul taught that the church was to consist of the people of the nations of those Israelites who were scattered in antiquity, and he brought the Gospel to those same people as he was commanded to do. Furthermore, to Christians there is no mystery to the “mystery of God”, because Paul had taught that Yahshua (Jesus) Christ is Yahweh God manifest in the flesh, and there should be nothing too difficult to understand about that. Paul was not alone, as these same things are also taught in the writings of the prophets and in the Gospel itself. In the Revelation of Yahshua Christ, we learn that by our own time the mystery of God was to be finished, and it is, because as Identity Christians we announce it’s fulfillment in spite of the denials of the Roman Catholics and the other denominational churches.

Paul's First Epistle to Timothy, Part 4: The Mysteries of the Faith

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Paul's First Epistle to Timothy, Part 4: The Mysteries of the Faith

Throughout the first part of 1 Timothy chapter 3, Paul discussed guidelines for the selection of qualified supervisors and servants in a Christian assembly – which are in most translations referred to as bishops and ministers – and we made some summary statements concerning Paul’s mention of the “mystery of the faith” in verse 9, where he had instructed that reverent servants of the assembly should “not be double-tongued, not addicted to much wine, not shamefully desirous of gain, holding the mystery of the faith in a pure conscience.” Ostensibly, a sinful man should not be able to hold the mystery of the faith with a clear conscience, where we see Paul infer that a clear conscience is the product of a moderate lifestyle and keeping of the law. Now in the closing verses of the chapter Paul will mention the “mystery of piety”, or as the King James Version has it, the “mystery of godliness”, and so that we may understand what it is that Paul means by referring to these mysteries, we shall discuss them as he has referred to them throughout his epistles, because they should really not be mysteries any longer.

But before we undertake that endeavor, here we see that Paul addresses Timothy on a personal note. We left off just short of the closing verses of 1 Timothy chapter 3, where Paul had concluded his summary of the credentials which he thought necessary for a man to have before being selected for the leadership of a Christian assembly, that, as Paul had explained, he should have conducted his life in an exemplary manner and Paul gave examples of such conduct. Now we shall continue our discussion where Paul tells his younger companion:

14 These things I write to you hoping to come to you shortly [א and the MT have “come to you more quickly”; the text follows A, C, and D], 15 and if I delay, that you would know how it is necessary to conduct yourself among the household of Yahweh, which is the assembly of Yahweh who lives, a pillar and foundation of the truth.

Here we see that as he was writing this epistle, Paul had expected to come to Timothy shortly. A little later on, in verse 13 of chapter 4 of this epistle, he expresses this intent once again where he says “Until I come, you attend to the reading, the exhortation, the teaching…” As we saw when we presented the opening chapter of this epistle, Paul had left Timothy in Ephesus, ostensibly after the trouble with the silversmiths described in Acts chapter 19, which was most likely the Spring of 56 AD. In 1 Timothy chapter 1 Paul wrote “I besought thee to abide still at Ephesus, when I went into Macedonia”, and in the opening verse of Acts chapter 20 we read “And after the uproar was ceased [which was the uproar with the silversmiths that is recorded in Acts chapter 19], Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia.” So this passage also infers that Timothy was left behind in Ephesus.

Paul's First Epistle to Timothy, Part 3: Leadership Credentials

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Paul's First Epistle to Timothy, Part 3: Leadership Credentials

As we have already explained, Paul of Tarsus was writing Timothy while en route from the Troad through Macedonia, as he traveled to Nicopolis in Epirus where he had planned on spending the winter before a visit to Corinth in the Spring of 57 AD. Timothy is still in Ephesus, from where Paul had recently departed, and Paul is exhorting him in areas which he must of felt needed special attention, hoping that Timothy would pass these things on in the course of his teachings to the Ephesians. Paul’s comments supporting our interpretation are found in chapter 4 of this letter.

In the last presentation of our commentary on this first epistle to Timothy, in chapter 2, we saw that the apostle passed on to his younger companion a brief sketch depicting the demeanor which he hoped would be born by all Christian men, that they should endeavor to lead quiet and peaceful lives and be found in supplications, prayers, intercessions and thanksgiving on behalf of their fellows. Here it should be noted, that this does not mean that Paul expects Christian men to be merely passive keepers of the Faith, sitting around all day and passing the time in prayer. Rather, Paul has described the attitude of Christian men and not their activity. He has explained how they should be found carrying themselves as they toil and struggle in their Christian walk, for the objective of accomplishing good deeds, works resulting in the accumulation of treasure in heaven – things which he mentions here in chapters 4 through 6 of the epistle. The true Christian activity is proactive, and neither sedentary nor pacifist.

Paul's First Epistle to Timothy, Part 2: Gender Roles in Apostolic Christianity

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Paul's First Epistle to Timothy, Part 2: Gender Roles in Apostolic Christianity

This program is subtitled Gender Roles in Apostolic Christianity, which is a discussion for the end of the presentation. We wanted to subtitle it When All is not ALL, and that is a theme as we present the opening verses of 1 Timothy chapter 2. We opted for the subtitle which we did only because of the current war against traditional gender roles in modern society which is now coming to a crescendo. In the end, God will not be mocked. There are only two genders, and they are determined by the biology of one’s birth. Those genders are given peculiar roles assigned to them byt the Creator, and in the end they will once again assume those roles. Everything else is a sickness spawned by the minds of devils.

Paul of Tarsus having had both Timothy and Titus (the Titus Justus of Corinth) in his company for long periods of time, which is evident in Acts chapters 16 through 18 and in various of his other epistles, we may be confident that these men had learned first-hand how Paul believed that a Christian assembly should be organized, and how Christians should conduct themselves in their daily lives and interactions with one another and with the world outside. We may also imagine that these pastoral epistles among Paul’s letters are very likely not the only epistles which Paul had written to his younger companions, but rather, that they are the only ones which survived.

Paul's First Epistle to Timothy, Part 1: Yahshua [Jesus] Christ is God and His Gospel is for Israel

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Paul's First Epistle to Timothy, Part 1: Yahshua [Jesus] Christ is God and His Gospel is for Israel

Now we are going to begin a presentation of Paul’s first epistle to Timothy, as we near the completion of a commentary on the epistles of Paul of Tarsus which we had begun with the epistle to the Romans in the Spring of 2014. This is now the 109th presentation in the series. It may be fitting that the pastoral epistles to Timothy and Titus are presented last in order of Paul’s epistles, as they are in most Bibles. However one error that most Bibles make is not to count Hebrews amongst Paul’s other epistles. Furthermore, Philemon belongs with Colossians, and it is not really a pastoral epistle in the sense of those which were written to Timothy and Titus. Going one step further, we have decided to put both of the epistles to Timothy last in order here because we find it appropriate to present 2 Timothy at the very end of our presentation of Paul’s epistles, although 2 Timothy was not actually the last of Paul’s epistles chronologically. When we do finally present 2 Timothy, we hope to make a full explanation of our reasons for that. If we had chosen to make our entire presentation in the order in which Paul wrote his epistles, 1 Timothy would follow Titus, and it in turn would be followed by 2 Corinthians. 2 Timothy would come later, as Paul was under house arrest in Rome when it was written (see Ordering and chronology of the epistles of Paul).

Paul had apparently written his first epistle to the Corinthians not long before he left Ephesus, in what was most likely the Spring of 56 AD, which we had explained in part 3 of our presentation of that epistle. He had initially planned on going to Achaia by way of Makedonia, and spending the winter in Corinth, as he wrote in chapter 16 of that epistle. But some time during the initial stage of his travels Paul decided instead to winter in Nicopolis, which is in Epirus and northwest of Corinth. As we had explained earlier in this series, such as in the opening segment of our commentary on the epistle to Titus, Paul must have received a letter from Corinth in answer to the epistle which we know as 1 Corinthians, and he then decided to delay going to Corinth and spent the subsequent winter at Nicopolis instead. He gave his reasons for that decision in the opening chapters of 2 Corinthians, which was written as he wintered in Nicopolis, and both Titus and Timothy were with him.

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