Week 48: 2 Thessalonians, 1&2 Timothy
Daily Reading for Week 48
Week 48
2 Thessalonians, Psalm 18
1 Timothy 1-2, Psalm 19
1 Timothy 3-4, Psalm 20
1 Timothy 5-6, Psalm 21
2 Timothy 1-4, Psalm 22
Titus, Psalm 23
Philemon, Psalm 24
Hebrews 1-2, Psalm 25
Resources for Week
Read Scripture Videos: 2 Thessalonians, 1&2 Timothy
Opening Question:
What themes do you think of when it comes to
· 2 Thessalonians
· 1 Timothy
· 2 Timothy
Common Themes:
· Endurance
· Christian living as a sign of salvation
· False teaching vs True Teaching
Questions about False Teaching vs True Teaching:
1. What false teaching is being confronted in 2 Thessalonians? (Chapter 2) What is the response to this false teaching?
2. How will you know the difference between false teaching and true teaching? (1 Timothy 1, 6; 2 Timothy 2)
3. What are some things that false teachers will preach in the last days? (1 Timothy 4; 2 Timothy 3)
4. What false teaching is being highlighted in 2 Timothy? (Chapter 3)
Questions about Christian living & Salvation:
1. How does 2 Timothy state we can be sure we’re believers?
2. What are some ways that show someone has truly believed the gospel? (1 Timothy 1, 2, 5)
3. How are we to live according to 2 Thessalonians 3?
Questions about Endurance and End Times:
1. How can suffering and endurance be looked at as a positive thing? (2 Timothy 3)
2. What are we to look forward to at the end of all the suffering? (2 Thess 1)
Read Scripture Videos:
· 2 Thessalonians
· 1 Timothy
· 2 Timothy
More Background if you desire to read:
2 Thessalonians
Author and Title
Although some scholars today have questioned Pauline authorship of 2 Thessalonians, the unanimous testimony of the early church fathers supports Pauline authorship. The main reasons given by those who question Pauline authorship include: (1) The eschatology of 2 Thessalonians is regarded as different from that of 1 Thessalonians. Specifically, the sudden/imminent expectation of Christ’s return in 1 Thessalonians 4:13–5:11 is said to be inconsistent with the requirement in 2 Thessalonians 2:1–12 that specific signs must first take place. (2) The many commonalities between 1 and 2 Thessalonians are alleged to reflect literary dependence, which is regarded as inconsistent with Paul’s authorship of both. (3) Second Thessalonians supposedly has a colder tone than 1 Thessalonians. (4) Second Thessalonians 2:2 and 3:17 are thought to make best sense if written by a pseudonymous author.
A careful evaluation of these objections, however, supports the conclusion that Paul was in fact the writer of 2 Thessalonians. The duplicity entailed in the forgery hypothesis (see 3:17) is hardly credible. In addition, the above objections can be readily refuted: (1) Both letters portray the second coming as an unwelcome and sudden surprise for unbelievers (1 Thess. 5:2–3; 2 Thess. 2:8–12) but an anticipated and welcome event for those who are in Christ (1 Thess. 5:4–8; 2 Thess. 1:6–10; 2:13–17). Moreover, certain events precede the Lord’s return in 1 Thessalonians 5:3 as well as 2 Thessalonians 2:3–4, 9–10, and imminence can be seen both in 1 Thessalonians 4:15–17and in 2 Thessalonians 1:7, 10; 2:1. A sudden and imminent eschaton was regarded as compatible with signs in Jewish and early Christian writings (e.g., Matthew 24–25). (2) Paul probably wrote 2 Thessalonians shortly after 1 Thessalonians, and may have referred to a copy of it. (3) The idea of a colder tone in 2 Thessalonians is exaggerated (see Literary Features). (4) Second Thessalonians 2:2 and 3:17 probably reflect Paul’s concern that a forged letter may once have existed.
Relationship to 1 Thessalonians
Some have proposed that 2 Thessalonians preceded 1 Thessalonians, but 2 Thessalonians 2:15 rules this out. Others have postulated that Paul wrote 2 Thessalonians for a Jewish group within the church or even to the Philippians, but such hypotheses are in tension with 2 Thessalonians 1:1. Probably Paul wrote 2 Thessalonians soon after dispatching 1 Thessalonians, because he had received a report (2 Thess. 3:11) that the situation at Thessalonica had taken a surprising turn.
Theme
The theme of the second coming of Jesus dominates 2 Thessalonians just as it dominated 1 Thessalonians. Jesus’ coming will be preceded by an “apostasy” (or rebellion) and by the revelation of the man of lawlessness, the Antichrist (2 Thess. 2:3). When Jesus comes, he will defeat this rebellious world ruler (2:8) and bring justice to oppressed Christians, and wrath to their persecutors and to unbelievers in general (1:5–10; 2:9–15).
Purpose, Occasion, and Background
The Thessalonian church had accepted the strange claim that “the day of the Lord has come” (2:1–2). How could they have thought this? Some think they spiritualized the concept of the day of the Lord, but Paul’s argumentation seems inconsistent with this. Others postulate that they thought that tribulation was part of the day of the Lord and that it had begun, and consequently the second coming was imminent. However, Paul assumes that they knew the second coming occurred at the same time as the coming of the day of the Lord. As strange as it may seem, the Thessalonians may simply have fallen victim to the bizarre notion that the day of the Lord, understood in its normal sense, had come. As a result they were shaken and frightened (2:2). The Thessalonians were also undergoing persecution (1:4), which may have exacerbated their confusion about the end. Furthermore, the community had a problem with idlers refusing to work (3:6–15). They may have stopped working to await and preach the second coming, but evidence for connecting the problems in this way is lacking. Lazy Christians may simply have been exploiting wealthier Christians’ generosity in order to avoid work.
Paul wrote 2 Thessalonians (1) to reassure those terrified by the thought that the day of the Lord had come (2:1–3:5), (2) to strengthen the Thessalonians in the face of unremitting persecution (1:3–12), and (3) to deal with the problem of some of the church members refusing to earn their own living (3:6–15).
Literary Features
Second Thessalonians follows the customary order of a NT letter. It begins with a salutation and ends with a prayer and benediction. Between these bookends is found the type of informal letter that meanders through a series of topics in the way that present-day informal letters often do. There is the usual mixture of personalia (references to the letter writer’s relationship with his recipients) and public information, and Christian doctrine and practical application.
In contrast to the warm and effusive tone of 1 Thessalonians, 2 Thessalonians includes some blunt commands as Paul addresses bad behavior and bad thinking. Further, this letter is noteworthy for the author’s tough-mindedness in predicting judgment on the ungodly and rebuking church members who behave and think incorrectly. Still, there is a regular swing back and forth between reproof and warm encouragement.
1 Timothy
Author and Title
The first verse of 1 Timothy clearly states that Paul is the author, and this was universally affirmed until the nineteenth century. In the last 200 years a significant shift has occurred in biblical scholarship so that many today deny that Paul actually wrote 1 Timothy, 2 Timothy, or Titus. Critics point to ways in which these three letters (the “Pastoral Epistles”) differ from Paul’s other letters in style, vocabulary, theology, church order, and the way in which Paul is portrayed. However, the differences in theology and church order, for example, are typically overstated based on a particular reading of Paul’s earlier letters, and based on the effect of reading these three letters as a unit rather than individually (as the rest of Paul’s letters are read). For example, some claim that the Pastoral Epistles picture a much more structured church with an emphasis on church officers (esp. elders and deacons) rather than the dynamic, Spirit-directed church in Paul’s other letters. This overstates the evidence of both groups of letters in opposite directions. Elders are mentioned as early as Paul’s first missionary journey (Acts 14:21–23), and Philippians is addressed to the “overseers and deacons” of the church in Philippi (Phil. 1:1). Furthermore, difference in style and vocabulary is not unusual for a creative mind, especially considering that these letters differ from the other letters in purpose, subject matter, and audience, these being the only ones written to coworkers.
Additionally, it is problematic to argue that these works were written under a false name since the early church clearly excluded from the apostolic canon any works they thought to be pseudonymous. While critics point to the common practice of pseudonymous writing in the ancient world, they usually fail to point out that this practice, though common in the culture, was not common in personal letters, and was categorically rejected by the early church (cf. 2 Thess. 2:2; 3:17; also Muratorian Canon 64–67; Eusebius, Ecclesiastical History6.12.3). Tertullian (c. A.D. 160–225) wrote that when it was discovered that a church elder had composed a pseudonymous work, The Acts of Paul (which included a purported Pauline letter, 3 Corinthians), the offending elder “was removed from his office” (On Baptism 17). Accepting as Scripture letters that lie about their origin is also a significant ethical problem. Thus, there is a good basis for affirming the straightforward claim of these letters as authentically written by Paul.
The title indicates that this letter was sent to Timothy (1:2), and its contents confirm that, chronologically, it precedes 2 Timothy.
Theme
The theme of 1 Timothy is that the gospel leads to practical, visible change in the lives of those who believe it. It is often thought that the theme is church order, but the discussion of church offices is simply a piece of the larger argument that the true gospel, in contrast to false teaching, will always lead to godliness in its adherents.
Purpose, Occasion, and Background
Paul wrote 1 Timothy in order to advise his young coworker Timothy concerning issues that were arising at the church in Ephesus. When Paul left Timothy in Ephesus, he had specifically charged him to deal with some false teachers in the church (1:3). Since Paul was then separated from Timothy and the church, he wrote back to him with further instructions. He hoped to return for a visit but wrote in the meantime to address the way in which Christians should behave (3:14–15). Throughout the letter Paul grounds Christian behavior in the gospel.
The false teachers are the primary occasion for the letter. The letter as a whole is bracketed by discussion of the false teaching (see Outline), and the positive instruction is crafted in direct contrast to the false teachers. The exact nature of the false teaching is unclear. It apparently involved speculation about the law (1:7–11) and asceticism (4:1–5). Paul’s real concern is with the results of the false teaching—for example, promoting speculations (1:4; 6:4), arrogance (6:4), and greed (6:5–10). Paul addresses the content of the false teaching only in passing but focuses on the fact that true Christianity is evidenced by lifestyles shaped by the gospel. Those whose lives are not shaped by the gospel show that they have turned away from the faith (1:6, 19–20; 4:1; 5:6, 8, 11–12, 15; 6:9–10).
Literary Features
The general form of 1 Timothy is that of a NT epistle, and 1 Timothy, 2 Timothy, and Titus have been called more specifically “Pastoral Epistles” because each one is a letter written to someone who has pastoral leadership responsibilities. The letter gives advice on the issues of church life on which the recipient needs guidance and encouragement—though Timothy was not actually one of the pastors of a church but was Paul’s liaison who implemented Paul’s instructions to the churches. The resulting letter is occasional, meaning that the author of the letter addresses the specific situations in the recipient’s church that need attention. The Pastoral Epistles are not theological treatises in which Paul systematically explores topics of his choice. Paul takes up the topics in this letter because they are the topics that have been raised. Finally, near the end of the opening chapter, Paul labels his remarks up to that point as “this charge” that he has committed to Timothy. It is helpful to regard the entire letter as a formal, authoritative charge—a list of duties that Paul is challenging and directing Timothy to perform.
The stance of the author is that of a friend and father in the faith expressing personal concern over the well-being of a younger church leader and the church in which he ministers. The overarching concern of the letter is to combat false teaching and false teachers. Accordingly, there are detailed contrasts between good and bad spiritual leadership in the church.
Additionally, this letter provides the most complete summary in the Bible of a pastor’s ministry and spirituality. There are also lists of spiritual qualifications for officers in the church, as well as advice about caring for people with special needs, such as widows and servants. Three times Paul says that a statement he makes is “trustworthy” (1:15; 3:1; 4:9).
The Setting of 1 Timothy
c. A.D. 62–64
Paul likely wrote 1 Timothy during a fourth missionary journey not recorded in the book of Acts. Writing from an unknown location, Paul wrote to Timothy at Ephesus to instruct him on how to lead the church there. Ephesus was a wealthy and highly influential port city in the Roman province of Asia, renowned for its temple of Artemis (Diana).
2 Timothy
Author and Title
The first two verses of 2 Timothy clearly present the author as Paul and the recipient as Timothy. As with 1 Timothy and Titus (the other two “Pastoral Epistles”), the authorship of 2 Timothy has been challenged in the past 200 years. The challenges to Pauline authorship are the same as those leveled against 1 Timothy (see Introduction to 1 Timothy: Author and Title). However, a number of the scholars who deny Pauline authorship of 1 Timothy and Titus still affirm Pauline authorship of 2 Timothy. The arguments for the authenticity of 1 Timothy apply to 2 Timothy as well, providing a good basis for affirming the straightforward claims of 2 Timothy (and of 1 Timothy and Titus) to be authentic letters written by Paul.
Theme
Second Timothy is a bold, clear call for perseverance in the gospel in spite of suffering. Paul calls on his young coworker to continue the fight of faith, even as Paul approaches the end of his own life.
Purpose, Occasion, and Background
Paul wrote this letter while in prison in Rome. He mentions that several have abandoned him in this difficult time, and several others are away on duties (1:15; 4:9–12). In such a time Paul’s recollection of the sincerity and devotion of Timothy is especially poignant (1:3–5). Paul anticipates death soon (4:6–8). Therefore he writes a final exhortation to Timothy to urge him to stand firm and to ask him to come for one final visit before Paul is executed.
Though death is imminent, the timing is uncertain, so Paul also asks Timothy to bring his books and parchments with him. Presumably Paul intends to keep studying and writing until the end.
Second Timothy is very personal, as would be expected in a final letter to a close friend and coworker. Paul exhorts Timothy to continue in faithfulness and points to his own life as an example for Timothy to follow. What he calls on Timothy to do, he himself has done already.
Literary Features
The genre of 2 Timothy is at least similar to the farewell discourse, and many would classify it as such. There are famous farewell discourses in the Bible—e.g., by Moses (the book of Deuteronomy), Joshua (Joshua 23–24), David (1 Chronicles 28–29), and Jesus (the Upper Room Discourse, John 14–16). Conventional motifs include the speaker’s announcement of his imminent departure, directives to keep God’s commandments, predictions of what will happen after the speaker’s departure, words of comfort and instruction for the benefit of those who will survive the speaker, and appeals to the addressees to remember what the speaker has taught. If 2 Timothy, Paul’s last letter, is read with these features in mind, the book will fall neatly into place. Paul’s charges to Timothy in this letter are not limited to a specific situation (as 1 Timothy was) but are what Paul most wants Timothy to heed for the rest of his life and ministry—the last word from a spiritual father. The reader is led to share Paul’s reflective mood as he looks back over past experiences.
