By Gordon D. Fee
Dr. Fee's remark on 1 and a pair of Timothy and Titus, initially a part of the good news observation sequence, is revised and reset in an available yet in-depth layout for pastors, scholars, and laypeople. An introductory bankruptcy bargains with uncomplicated questions of authorship, heritage, and topics, then each one component to Scripture is related, followed via notes on goods within the textual content that desire additional clarification.
"[Fee's observation on 1 and a couple of Timothy, Titus] . . . is perfect for college students, pastors, and lecturers. it's a version of readability and association and regularly displays a really appropriate exam of exegetical concerns. certainly . . . i feel it's the most effective to be had [commentaries] at the pastoral epistles. Fee's ability in writing commentaries is as glaring during this quantity because it used to be in his magisterial quantity on 1 Corinthians."
Â—Thomas R. Schreiner, Bethel Theological Seminary
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Extra info for 1 and 2 Timothy, Titus
That grace was effected by Christ's death on the cross; it is made effectual in the life of the one who believes by the power of the indwelling Spirit. The believer, therefore, is one who is both forgiven of his or her past sins and indwelt by the Spirit, and thus empowered for loving obedience to God. Paul employs an extensive language, with a full range of metaphors, to speak of this saving event-justification, redemption, reconciliation, ransom, cleansing, propitiation-but the essence, as just outlined, remains constant.
6:20; 2 Tim. 1:14), "sound" or "healthy teaching" (1 Tim. 1:10; 6:3; Titus 1:9; 2:1, 8; 2 Tim. 1:13; 4:3), and "our religion" (eusebeia; 1 Tim. 3:16; 4:7-8; 6:3, 56; Titus 1:1). The problem, first of all, is that the latter two terms seem to be borrowed from Hellenistic religion and philosophy; 16 1 and 2 Timothy, Titus and, second, this seems to reduce the gospel from a dynamic proclamation of good news for sinners to a static body of beliefs to be embraced. As an earlier scholar put it, "Paul was inspired, but the Pastor is often only orthodox:' 26 Instead of repeating, or re-arguing, the gospel itself, as in Galatians, Romans, Colossians, or Philippians, this author merely appeals to fixed formulas.
Church Order In many ways church order is the crucial matter. For many people this is the chief reason for turning to these letters, especially 1 Timothy and Titus; and for others both the concern itself and its content reflect a much later time than Paul's. A standard view suggests that the PE reflect a time like that of Ignatius (ca. D. 110-115), when a single bishop (modeled on Timothy and Titus) has primary authority in the church, with elders and deacons under him. 28 An order of warnen deacons and widows is also argued for, on the basis of 1Timothy3:11and5:9, respectively.