By Gordon D. Fee
Dr. Fee's remark on 1 and a couple of Timothy and Titus, initially a part of the excellent news remark sequence, is revised and reset in an obtainable yet in-depth structure for pastors, scholars, and laypeople. An introductory bankruptcy offers with uncomplicated questions of authorship, history, and subject matters, then each one component to Scripture is related, followed through notes on goods within the textual content that want additional clarification.
"[Fee's statement on 1 and a pair of Timothy, Titus] . . . is perfect for college students, pastors, and lecturers. it's a version of readability and association and regularly displays a really apt exam of exegetical concerns. certainly . . . i believe it's the most effective to be had [commentaries] at the pastoral epistles. Fee's ability in writing commentaries is as obtrusive during this quantity because it was once in his magisterial quantity on 1 Corinthians."
Â—Thomas R. Schreiner, Bethel Theological Seminary
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Extra resources for 1 and 2 Timothy, Titus
Gal. 5:7; 2 Thess. 2:12), the "deposit" to be guarded (1 Tim. 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.
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.
47). This very acknowledgement demonstrates the difficultywhich is never adequately addressed. 15. For such a view from the perspective of authenticity, see Guthrie, pp. 52-53, or Kelly, pp. 59-60 and throughout. How deeply entrenched this point of view is came home forcefully to me when a student who had sat through my course began his term paper with this sentence: "The Pastoral Epistles are not private letters but rather are for the regulation of ecclesiastical discipline"! 16. Interestingly, this datum is almost totally disregarded by scholarship-on both sides of the question of authorship.