1 and 2 Timothy, Titus by Gordon D. Fee

By Gordon D. Fee

Dr. Fee's remark on 1 and a pair of Timothy and Titus, initially a part of the good news statement sequence, is revised and reset in an obtainable yet in-depth layout for pastors, scholars, and laypeople. An introductory bankruptcy offers with simple questions of authorship, history, and subject matters, then each one element of Scripture is said, followed by means of notes on goods within the textual content that desire extra clarification.

"[Fee's remark on 1 and a couple of Timothy, Titus] . . . is perfect for college kids, pastors, and academics. it's a version of readability and association and continually displays a really apt exam of exegetical concerns. certainly . . . i believe it truly is the best to be had [commentaries] at the pastoral epistles. Fee's ability in writing commentaries is as obvious during this quantity because it was once in his magisterial quantity on 1 Corinthians."
—Thomas R. Schreiner, Bethel Theological Seminary

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9:19-23. 3. The refusal to have the Gentile Titus circumcised is equally in keeping with 1 Cor. 9:19-23 (see note 2). In this case the gospel as freedom for Gentiles is at stake. In Paul's Christian world view, circumcision Notes: Introduction 27 of a Jew for ministry among Jews (Timothy) and circumcision of a Gentile in order to have standing with God as a believer (Titus) would be two radically different things. 4. This date is in keeping with the view that sees Gal. 2:1-10 as a Pauline expression of the same event as that recorded in Acts 15 (as Kümmel, Introduction, pp.

For a presentation of the data for and against the traditional view of the provenance of these letters, see Guthrie, Introduction, pp. 472-78. This is still the majority view, although Kümmel argues for the Caesarean imprisonment of Acts 23:23-26:32 (Introduction, pp. 346-48), and some hold to an otherwise unknown Ephesian imprisonment (most recently H. Koester, Introduction to the New Testament, [Philadelphia: Fortress, 1982], vol. 2, pp. 130-35, for Philippians and Philemon; Koester rejects Colossians and Ephesians as having been written by Paul).

Lt has often been suggested that these words reflect the alleged Gnostic character of the heresy, supported further by such language as "the opposing ideas of what is falsely called knowledge" (6:20) and by the ascetic practices mentioned in 4:3 (cf. 5:23). Thus the myths and genealogies are seen to refer to the speculative cosmologies of the later Gnostics with their systems of aeons (spiritual beings) that emanate from God (the Father of the All), such as one finds in Valentinus. (This position seems to be reflected in the Living Bible, which reads: "Their idea of being saved by finding favor with an endless chain of angels leading up to God:') But the terms translated myths (mythoi) and genealogies (genealogiai) are never used in descriptions of these Gnostic systems.

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