Gingrich (3rd ed.; rev. by F. W. Danker), Greek-English Lexicon of the NT BNTC Black's New Testament Commentaries BSac Bibliotheca Sacra. BSTC The Bible Speaks Today Commentary CGTC Cambridge Greek Testament Commentary ECC Eerdman's Critical Commentary. NAC-SBT New American Commentary Studies in Bible and Theology NICNT New International Commentary on the New Testament NIGTC New International Greek Testament Commentary NPNF Nicene and Post Nicene Fathers.
This work would not have been possible without the loving support of my wife, Abby. One of my great joys is that we can share life together as God's house.
INTRODUCTION
Instead, biblical theology is a discipline that seeks to learn theological truths from the story of the Bible. Therefore, biblical theology is the study of what the Bible has to say about God and his creation, ordered and structured by the interpretive perspective of the biblical writers. Written near the end of Paul's life, 1 Timothy is one of the newest books in the New Testament.
A scene near the end of Tolkein's epic classic The Lord of the Rings illustrates the place of biblical theology in properly understanding the story of Scripture. Towner eschews the title of the Pastoral Epistles, preferring to focus on the individuality of the letters. Towner's published dissertation, The Goal of our Instruction, is also useful reading, focusing on the theology and ethics of the pastoral letters.
Finally, Andrew Lau's Manifesto in Flesh is a detailed examination of the often overlooked Christology of the Pastoral Epistles. Biblical theology seeks to understand what the Bible says about God and His creation, ordered and structured through the interpretive perspective of the biblical writers.
THE HOUSE OF GOD
Following the Old Testament precedent of metaphorically speaking of God's people, Jesus and the apostles spoke metaphorically of the church. With regard to the presence of the Old Testament in the Pastoral Epistles in particular, Philip Towner notes. However, in Ephesians 2:19, the apostle tells the church in Ephesus that they are "members of the household of God." As Paul concludes this.
Testament reveals that the presence of God in the tabernacle and the temple is a literal reality and not just a religious metaphor. Furthermore, it is likely that the next two descriptions of the church relate to the idea of God's presence. 14Bertil Gärtner connects this descriptor to the idea of the temple and God's presence via the Qumran community.
Now that Paul has established the identity of the church as the place of God's presence and called it to a proper level of responsibility, he turns his attention to the mystery of godliness. In this text, Paul teaches that the church is the place of God's presence in these last days by identifying the church as God's house.
FALSE AND TRUE
Third, these false teachers are lost in foolish speculation and the unlawful use of the law. Salvation requires “the gospel of the glory of the blessed God” (1 Tim 1:11), which Paul experienced in an exemplary way. He was a fundamental religious zealot involved in the martyrdom and imprisonment of the early church.
This stewardship begins by confronting the enemy's illegal use of the law with the truth of God's glorious gospel. The second half of the passage deals with the proper and improper ways of being a supplicant. Paul writes: "This [prayer for all people] is good and it is pleasing in the sight of God, our Savior, who wants all people to be saved and to come to the knowledge of the truth" (1 Tim 2:3-4 ) ).
Paul's use of the word "mediator" is interesting because it is not a word commonly used in reference to the work of Christ. The one mediator of the one God is none other than “the man Christ Jesus” (1 Tim 2:5). 22Hanson argues “that the origin of the use of mesitēs can be found in the LXX version of Job 9:32-33.
While acknowledging that "the term by itself says nothing about the acceptability or otherwise of the doctrine," he still concludes that "the context makes it. In Acts 20:17, Paul calls on "the elders of the church" of Ephesus to go to to come to him, since Paul refers to the office of "overseer" in this passage.
This last qualification should be seen in the light of the church's missionary imperative; it is certainly not an apostolic capitulation to the world outside the church. Knight simplifies the mysterious phrase with his paraphrase: "the revealed truth of the Christian faith." Knight, The Pastoral Epistles, 169. Beale, A New Testament Biblical Theology: The Unfolding of the Old Testament in the New (Grand Rapids: Baker Academic.
Paul's use of the word "faith" here is similar to his use elsewhere in this letter where "faith" is used objectively to refer to Christian teachings. Paul's language at the end of 1 Timothy 4:10 has created some theological concerns throughout church history.
FAMILY
It is essential that Paul's exhortation to understand the familial identity of the Church is not interpreted as mere pious platitudes. They disobey the teachings of the Church, teachings that go back to the fifth commandment. Instead, as Knight argues, "the phrase demands a lifetime of sexual and marital fidelity." Knight, The pastoral letters, 223.
So the apostle does not say that all the elders in the church should receive. The second quote, "the laborer is worthy of his wages," is identical to the words of Jesus as recorded in Luke 10:7. Likewise, Marshall: "The writer's concern is with those of them [the elders] who really serve the church."
All" most likely refers to the entire church, including other elders, while "the rest" refers specifically to other elders who see the outcome of unrepentant sin and learn to fear similar consequences. 23. 24 The ESV translation (quoted above) of this verse indicates that Paul is concerned that Timothy might be participating in the sins of the other elders. Slavery was to be quietly undermined, not by instilling a spirit of sudden disobedience among vulnerable indentured servants, but by striving to instill a spirit of love in the relationship between oppressor and oppressed.” The.
He admits that "the closing section of the letter is on the face of it a set of miscellaneous instructions and ordinances," but he concludes that "the section falls quite clearly into definite sections." I. Paul also uses this kind of language to refer generally to the message from God, i.e., the gospel. At the end of 1 Tim 6:5, the apostle describes his opponents as those "who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain." The word translated "promiscuous."
Paul's condemnation of false teachers begins with a harsh criticism of the character and behavior of his opponents. Scholars debate whether Paul's final accusation reveals more about the character of the false teachers or the content of their false teachings. To this end, the apostle orders this "man of God" to engage in four activities: "flee", "pursue", "fight" and "capture". Title.
Reflections on church order in the pastoral letters, with further reflections on the hermeneutics of ad hoc documents." Journal of the Evangelical. In the heart of the epistle (1 Tim 3:14-16) Paul uses a metaphor, "house of God," to identify the church as the place of God's presence.
