2 Timothy 1 commentary

    1: Paulos an apostle of Iesous Christos by the will of Theos according to the promise of life which is in Christ Jesus 2: To Timotheos my dearly beloved offspring Grace mercy and peace from God the Father and Christ Jesus our master 3: I thank Theos whom I serve from my forefathers with pure conscience that without ceasing I have remembrance of you in my prayers night and day 4: Greatly desiring to see you being mindful of your tears that I may be filled with joy 5: When I call to remembrance the genuine faith that is in you which dwelt first in your grandmother Lois and your mother Eunice and I am persuaded that in you also[1] 6: Wherefore I put thee in remembrance that you stir up the gift of God which is in you by the putting on of my hands ^{Acts 8:9-19} 7: For God has not given us the spirit of fear but of power and of love and of a sound mind 8: Be not thou therefore ashamed of the testimony of our Lord nor of me his prisoner but be thou partaker of the afflictions of the gospel according to the power of God 9: Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began 10: But is now made manifest by the appearing of our Savior Jesus Christ who has abolished death and has brought life and immortality to light through the gospel 11: Whereunto I am appointed a preacher and an apostle and a teacher of the Gentiles 12: For the which cause I also suffer these things nevertheless I am not ashamed for I know whom I have believed and am persuaded that he is able to keep that which I have committed unto him against that day[2] 13: Hold fast the form of sound words which you have heard of me in faith and love which is in Christ Jesus 14: That good thing which was committed unto thee keep by the Holy Ghost who dwells in us 15: This you know that all they in Asia be turned away from me of whom are Phygellus and Hermogenes 16: The Lord give mercy unto the house of Onesiphorus for he often refreshed me and was not ashamed of my chains 17: But when he was in Rome he sought me out very diligently and found me 18: The Lord grant unto him that he may find mercy of the Lord in that day ^:12 and in how many things he served me at Ephesus you know very well

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[1] Timothy’s mother and grandmother were Jewish believers, whose influence on Timothy was profound. Nothing is said about his Greek father, so it is assumed that his father was either dead or that he was alive but a follower of one or more of the pantheon of Greek gods available to Roman citizens. If that is the case, then Timothy would have been raised in the Father cult tradition of the Greeks, where the father was the priest of his household, offering sacrifices to whichever patron god[s] he chose and training Timothy to do the same, once he was grown and master over his own household. It is significant, that by the time Timothy reached adulthood, that it was the influence of his believing mother and grandmother that prevailed. It is also significant, that in a society where women’s names were not mentioned publicly (not even in court trials, unless they were notorious for something) that Paul does not shrink from calling women by name in his letters to the churches.

[2] The “day” Paul refers to, is the day he will stand before the Judgment Seat of Christ ^{Romans 14:10, 2 Corinthians 5:10,}

1 Thessalonians 5 Commentary

    1: But of the times and the seasons[1] brethren you have no need that I write to you 2: For yourselves know perfectly that the Day of the Lord so comes as a thief in the night 3: For when they shall say Peace and Safety*[2] then sudden destruction comes upon them as travail upon a woman with child and they shall not escape[3] 4: But you brethren are not in darkness that that day should overtake you as a thief 5: You are all the children of light and the children of the day We are not of the night nor of darkness[4] 6: Therefore let us not sleep as do others but let us watch and be sober 7: For they that sleep sleep in the night and they that be drunken are drunken in the night 8: But let us who are of the day be sober putting on the breastplate of faith and love and for an helmet the hope of deliverance  9: For God has not appointed us to wrath but to obtain deliverance by our Lord Jesus Christ[5] 10: Who died for us that whether we wake or sleep ^{1 Thessalonians 4:16-18} we should live together with him 11: Wherefore comfort yourselves together and edify one another even as also you do 12: And we beseech you brethren to know them who labor among you and care for you[6] in the Lord and encourage you[7] 13: And to esteem them very highly in love for their work's sake And be at peace among yourselves 14: Now we exhort you brethren warn them that are unruly comfort the faint-hearted support the weak be patient toward all 15: See that none render evil for evil to any but ever follow that which is good both among yourselves and to all 16: Rejoice evermore 17: Pray without ceasing 18: In every thing give thanks for this is the will of God in Christ Jesus concerning you 19: Quench not the Spirit 20: Despise not prophesyings[8] 21: Test all things[9] hold fast that which is good 22: Abstain from all appearance of evil[10] 23: Now the God of peace sanctify you wholly and your whole spirit and soul and body preserved blameless[11] unto the coming of our Lord Jesus Christ 24: Faithful is he that calls you who also will do it 25: Brethren pray for us 26: Greet all the brethren with an holy kiss 27: I charge you by the Lord that this epistle be read to all the holy brethren 28: The grace of our Lord Jesus Christ be with you Amen

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[1] The times and the seasons of God’s plan of redemption [of our souls, bodies, and the earth], are “set” times. They have already been appointed and are not influenced by what happens or does not happen on earth, but rather, the pre-determined “set” times and seasons of God’s plan are the cause of what happens or does not happen on earth ^{Acts 1:7, Ezekiel 12:27, Daniel 2:21, 8:19 (17-19)}. 

[2] *Point of interest: 2017 was the international year of Peace and Security (Safety) for the United Nations.

[3] In Luke 17:26-28, Jesus commanded the Jews to pray that they would “escape” the terrible things coming to the inhabitants of the earth. In 1 Thessalonians 5:3, Paul comforted believers by writing to them that only unbelievers would not “escape” the coming wrath of God. This is exactly in line with what Jesus said, and many scholars agree that both Jesus and Paul were speaking of the last days Great Tribulation, also known as the Time of Jacob’s Trouble.

[4] Again, Paul references the teaching of Jesus [John the Baptist and Joel]. Paul wrote that believers are not children of the “night.” Jesus said, “Night is coming when no one can work.” In speaking of the “night,” both Paul and Jesus were speaking of the same thing, the Day of Darkness written of by the prophet Joel [Paul also used the word “dark”]. Paul was referencing the terrible “night” of the Great Tribulation. Both Joel and Jesus warned people to be “very afraid” of the horrendous things coming to the inhabitants of the earth. This is contrary to the usual admonitions to God’s people to “fear nothing.” The reason for these frightful admonitions is because no one has to go through the Great Tribulation. Jesus commanded people to pray that they would be found worthy to escape the coming horrors. John asked the Pharisees and Sadducee's who warned them to flee from the “wrath to come.” Paul promised believers that they were not appointed to “wrath.” Jesus promised that believers [prior to the resurrection/rapture] that they would be “kept from” the hour of trial that would come upon all the world to test them that dwell upon the earth. All, Joel, John the Baptist, Jesus, and Paul were speaking of the terrible [last days] time of Jacob’s Trouble, the Great Tribulation ^{Jeremiah 30:7, Joel 2:1-whole chapter, Matthew 3:7, 24:21-22, 1 Thessalonians 5, Revelation 3:10}.  

[5] The Christians at Thessalonica were afraid they had missed the resurrection. Someone had been writing [or telling them] that they were currently in the fearful Time of Jacob’s Trouble, spoken of by the prophets Jeremiah and Joel. Paul assured them that indeed that was not the case, that they were not appointed to wrath but rather to deliverance (resurrection and harpazo). Paul had also written of this to the believers at Corinth ^{1 Thessalonians 4:16-18, 1 Corinthians 15:51-52}.

[6] Throughout the New Testament, the Greek word “proistemi,” is often translated as “rule” or “over,” when it also means to “care for” or “maintain,” depending upon context. In this case, context demands the word be translated as “care for.” Jesus said so. In Mark 10:42-44, we read, “But Jesus called them to him and said to them You know that they who are accounted to rule over the Gentiles exercise lordship over them and their great ones exercise authority upon them But so shall it not be among you but whoever will be great among you shall be your diakonos (servant) And whoever of you will be the chiefest shall be slave of all.”

[7] The Greek word, noutheteo (G3560), does not always mean “warn” or “admonish.” It is used in Colossians 3:16, where the context shows, it should have been translated as “encourage.”  

[8] It is unfortunate that that the phrase, “Quench not the Spirit Despise not prophesyings,” [προφητεία prophēteía, prof-ay-ti'-ah; from G4396 ("prophecy"); prediction (scriptural or other):—prophecy, prophesying.] is divided by verse numbers.,They should have been one single verse, as Paul is not giving instruction regarding two separate things. He is admonishing believers not to quench the unction of the Holy Spirit by despising prophesyings. He is not referring to simple straight-forward preaching in this case, but rather to the verbal gifts of the Holy Spirit called prophecy, the word of wisdom, and the word of knowledge. These gifts are spontaneous. They manifest at the pleasure of the Holy Spirit, and when obeyed, often interrupt the planned flow of things in Christian meetings. Paul understood the natural tendency to resent interruptions to carefully planned presentations during church services, and reminded Christians that God can and does interrupt human plans [with his own words] during these gatherings. And when that happens, Christians are instructed to welcome the words of God [spoken through the inspired speaker who may or may not be the scheduled speaker]. And the one who is prompted by the Holy Spirit, is instructed not to quench the words of God by refusing to speak them. 

[9] The Bible is a book of faith. Without faith it is impossible to please God. But even faith is testable. Hebrews 11:1, says faith is the substance (faith has a substance) of things hoped for (if we have hope we have faith) it is the evidence (evidence is proof) of things not [yet] seen. The Bible is the only holy book that [in more than one passage—both Old and New Testaments] commands its readers to test it.  

[10] It does matter what people think. Christians are ambassadors for Christ, and [whenever possible] should take care not to allow wrong impressions to be inferred by observers. Our behavior and choices should accurately reflect Jesus and the choices he would make given the same situations. The sayings, “What would Jesus do?” and “You are the only Bible someone may ever read,” should much more than the clichés they have become. 

[11] One of the ways audawm ^{See Special Features} is made in the image of God, is that each individual (believer or unbeliever) is a triune being composed of spirit, soul, and body, yet these three [completely separate and individual] components compose only one person. It is at the Resurrection of the Just, that the bodies of believers will be reunited with their souls and spirits—preserved whole forever. There is a Resurrection of the Damned, where at the final judgement (the Great White Throne Judgement) the bodies, souls, and spirits of the condemned will not be preserved whole.

Philippians Chapter 1 Commentary

 1: Paulos and Timotheus slaves of Jesus Christ to all the holy-ones in Christ Jesus which are at Philippi with the episkopons and deacons 2: Grace be unto you and peace from God our Father and Master Jesus Christ [1] 3: I thank my God upon every remembrance of you 4: Always in every prayer of mine for you all making request with joy 5: For your fellowship in the gospel from the first day until now 6: Being confident of this very thing that he who has begun a good work in you will perform it until the Day of Jesus Christ [2] 7: Even as it is right for me to think this of you all because I have you in my heart inasmuch as both in my bonds and in the defense and confirmation of the gospel [3] you all are partakers of my grace 8: For God is my witness how greatly I long after you all in the tender affection of Jesus Christ 9: And this I pray that your love may abound yet more and more in knowledge and all judgment ^{moral discernment} 10: That you may approve things that are excellent that you may be sincere and blameless till the Day of Christ 11: Being filled with the fruits of righteousness which are by Jesus Christ unto the glory and praise of God [4] 12: But I would you should understand brethren that the things which happened to me have fallen out rather to the furtherance of the Good News [5]  13: So that my bonds in Christ are manifest in all the palace and in all other places 14: And many of the brethren in the Lord growing confident by my bonds more exceedingly dare to speak the word fearlessly [6] 15: Some indeed preach Christ even of envy and strife and some also of good will 16: The one preach Christ of contention not sincerely supposing to add affliction to my bonds 17: But the other of love knowing that I am appointed for the defence of the gospel 18: What then notwithstanding every way whether in pretence or in truth Christ is preached and I therein do rejoice yes and will rejoice [7] 19: For I know that this shall turn to my deliverance through your prayer and the supply of the Spirit of Jesus Christ [8] 20: According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldness as always so now also Christ shall be magnified in my body whether it be by life or by death 21: For to me to live is Christ and to die is gain 22: But if I live in the flesh [9] this is the fruit of my labour yet what I shall choose I know not 23: For I am in a strait between two having a desire to depart and to be with Christ which is far better [10]24: Nevertheless to abide in the flesh is more needful for you 25: And having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith 26: That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again 27: Only let your lifestyle be as it becomes the Good News of Christ that whether I come and see you or else be absent I may hear of your affairs that you stand fast in one spirit with one mind striving together for the faith of the Glad Tidings 28: And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God 29: For unto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake [11] 30: Having the same conflict which you saw in me and now hear to be in me

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[1] (Philippians 1:2) When translator supplements are removed (e.g., Grace be unto you and peace from God our Father and from the Lord Jesus Christ), Paul’s greeting to the congregation at Philippi, can be seen as a clear reference to the Godhead. This commentary [using the Majority Text] removes the words “from the” preceding the mention of Jesus in verse two. These two little words, are translator supplements [and are not substantiated by the underlying Koine Greek]. These were added for no other see-able purpose than to portray a non-existent hierarchy within the Godhead. The same can be said for Ephesians 6:23. Any teaching of hierarchy within the Godhead contradicts scriptures which clearly teach functional equality within the Godhead. The scriptures say that all the fullness of the Godhead dwells in Jesus in bodily form, that Jesus [The Word] is God, that Jesus is the Mighty God, that Jesus is the Everlasting Father. All of these refute the idea of hierarchy within the Godhead. Jesus is YHWH, and no accurate translation of either the Hebrew or Greek scriptures says otherwise. 

[2] (Philippians 1:6) Paul placed great priority on teaching Bible prophecy. In his letters, he often made mention of the coming of Jesus. In this instance, he called it, “the Day of Jesus Christ.” He did the same in 1 Corinthians 1:7, where he used both terms together, leaving no question as to what he was referring. Paul frequently mentions the Rapture, the Second Coming, and other aspects of Bible prophecy as well. See 1 Corinthians 15:23-28, 52 (practically all of chapter 15), Philippians 1:10, 1 Thessalonians 1:10, 2:19, 3:13, 4:15-18, 5:1-11, 23, 2 Thessalonians 1:7-10, 2 Thessalonians 2 (entire chapter). This is by no means an extensive listing, but just a short list shows the frequency of references to these things and gives a good indication of the importance the great apostle placed on Bible prophecy. 

[3] (Philippians 1:7) Paul was a prisoner of Rome because he preached the resurrection of Christ ^{Acts 23:6-11}. What did his defense and confirmation of the gospel consist of? Concerning his defense of the gospel, in Acts 23, it was the Resurrection he defended. He defined “the Good News,” in 1 Corinthians 15, as the message of the death, burial, and resurrection of Jesus. Throughout his life, Paul remained laser-focused on the message of the gospel, for which he was imprisoned [which he defined as redemption, the message of the cross and the empty grave]. Each time he identified himself as a “prisoner of Christ,” he was referencing his defense of the death, burial, and resurrection of the Messiah. Note the following samples from each of Paul’s letters. There are many more: Romans 1:1-5, 1 Cor 2:1-2, Galatians 1:1, Ephesians 2:13-19, Philippians 2:8, Colossians 1:13-22, 1 Thessalonians 1:10, 2 Thessalonians 1:7, 1 Timothy 2:4-6, 2 Timothy 1:8-12, Titus 2:13-14, Philemon 1:1. 

Concerning the confirmation of the gospel—proof that what he preached about Jesus was true—in Romans 15:18-19, Paul reminded the Christians in Rome how his preaching of the Good News had been confirmed by God with mighty signs and wonders. Jesus had previously detailed what those signs and wonders would consist of ^{Mark 16:13-18}, and Paul no doubt knew of this even before Mark’s Gospel was published. He wrote of the confirming signs and wonders to the the congregations at Corinth and Thessalonica ^{2 Corinthians 12:12, 2nd Thessalonians 2:4}. Even so, he did not neglect to warn Christians against following after counterfeit signs and wonders ^{2nd Thessalonians 2:9}, which Jesus had also warned against ^{Matthew 24:24}. Christians must be able to discern between the real and the counterfeit. That is possible only through a working knowledge of the Bible, with the help of the Holy Spirit. God has also gifted some with the gift of discerning of spirits.

[4] (Philippians 1:11) Jesus is God ^{John 1:1}. New Testament statements like Philippians 1:11, can only be properly understood within the context of the Eternal Godhead ^{Colossians 2:9}. Only by disregarding scriptures like Matthew 1:23, Acts 20:28 and 1 Timothy 3:16 [in the Koine Greek and all translations from the Received Text], which explicitly state that Jesus is Yahweh, can the conclusion of a hierarchical godhead be reached.

Almost all Christian cults diminish Emmanuel (THE God with Us) by creating hierarchical triads. Hierarchy within the Eternal Godhead does not exist, and Received Text scriptures are witnesses to the Hebrew texts, where the prophets wrote of the Messiah, who would be Immanuel—THE God himself ^{Isaiah 7:14, 8:8}. Isaiah also wrote that Messiah would not only be Immanuel, but that the Son of God, the Prince of Peace, would be God Himself [YHWH]—the Everlasting Father (the Father of Eternity) and the Mighty God ^{Isaiah 9:6}.   Jesus is truly THE GOD with us.

[5] (Philippians 1:12) Believers are called to be bearers of glad tidings to the lost. Watchmen and prophets are generally (though not always) sent to God’s people, to other believers or professing Christians. One notable exception is Jonah. The Assyrian  capitol was saved from destruction because these gentiles heeded the word of the prophet.

[6] (Philippians 1:12-14) Here we read of one reason for persecution and martyrdom of believers. Beginning with Jesus himself, history records that anywhere persecution for Christ takes place, the congregation of the Out-Called grows exponentially. One example is China and Korea, where Christians are brutally persecuted, yet the number of believers continues to grow. We must remember to pray for our persecuted brothers and sisters in Christ.

[7] (Philippians 1:15-18) When Christ is preached, regardless of the motivation of the preacher, it is the gospel itself that is the power of God unto salvation. Therefore, whether we approve of the preacher or not, we can rejoice with Paul, that the Word of God is being preached and God’s Word will not be spoken in vain.

[8] (Philippians 1:19) This is yet another proof that there is no hierarchy within the triune Godhead (YHWH). Jesus is YHWH. The Holy Spirit is YHWH. The Spirit of Jesus Christ referenced in this verse is the same Spirit of Elohim in Genesis 1:1 and throughout the Old Testament. The Spirit of God (Elohim) and the Spirit of Jesus Christ are one and the same because Jesus is YHWH. Else why would Ananias have been asked why he had lied to God when he lied to the Holy Spirit?

[9] Paul was a political prisoner, and continually faced a death sentence at any time, so when he wrote, “…if I live in the flesh…,” he was making reference to his life here on earth -Vs- his life in the hereafter. But why did he feel the need to make that distinction?

It was because Paul understood that his conscious existence would never cease. For the Christian, conscious life is continuous, either here on earth or in the hereafter. He also wrote, “to be absent from the the body is to be present with the Lord.” There are no time gaps in the conscious existence of anyone. Whether saved or unsaved. Paul did not teach Soul Sleep. And this helps us to understand his next statement about trying to decide whether he wanted to stay in the flesh or depart and be with Christ, the departure (physical death) being far better.

Paul knew from the story of Lazarus and the rich man, told by Jesus himself ^{Luke 16:19-31}, that the transition from this life to the next is immediate. Only the bodies of believers will “sleep” in death until the resurrection. The soul never sleeps or loses consciousness. Jesus confirmed this when he said, “I am the resurrection and the life They that believe in me though they were dead yet shall they live And whoever lives and believes in me shall never die.”

[10] (Philippians 1:23) This verse also refutes the notion of soul sleep. The doctrine is not taught anywhere in scripture. Paul rightly believed that when his body died (fell asleep), he would immediately be with Christ in Heaven. Jesus taught this as well when he told of the rich man and the beggar, Lazarus. There was no loss of consciousness upon the death of the body. The bodies of believers “sleep” in death until the resurrection, but not the soul.

[11] (Philippians 1:29) In every generation since the death and resurrection of Messiah, there have been believers called to suffer for Christ’s sake. Suffering is not a prerequisite for salvation and therefore cannot be confused with the suffering of believers and Jews during the time of wrath that is coming on the earth during the last seven years immediately preceding the 2^nd Coming of Christ.

 Before Jesus was born, died, and rose again, persecution only came upon God’s people when they rejected him and his ways. Persecution for righteousness sake is peculiar to the time of “Christ in You.” The age of the Out-called, the Time of Christ in You, began with the Coming of the Holy Spirit on the Day of Pentecost and will end with the Resurrection and the Harpazo (Catching Up/Rapture).

With the Body of Christ no longer on the earth, those left behind will find themselves living in the the 70^th Week of Daniel (the final seven years preceding Christ’s visible and physical return), a time the prophet Joel declared to be so fearful he warned all to be greatly afraid. Those who rejected Christ during The Accepted Time, the Time of Christ in You, when it was possible to simply call on the name of the Lord for salvation, will find themselves living in the time of wrath. Jesus spoke of this wrath when he warned that those living in that time must endure to the end [of the most brutal persecution ever known] to be saved.

The Bible says Christians are not called to wrath but to deliverance. The time of wrath is the Time of Jacob’s Trouble/The Great Tribulation and the deliverance is the harpazo (catching up/rapture). This is written of in Luke 21:35-36 (20-36), Revelation 3:10, 1 Thessalonians 5:1-9, and is speaking of deliverance from the wrath “to come” that Jesus mentioned in Matthew 3:7 (the Time of Jacob’s Trouble/ the Great Tribulation). 

 

 About the author:

   Jocelyn Andersen, is Founder and Pastor of Hungry Hearts Ministries, since 1992. She strives for obedience to Christ’s command to win souls and make disciples. She teaches biblical truth without the limitations of culture or tradition, through preaching, teaching, writing books, and through her 24/7 Bible Talk Radio station, HungryHeartsRadio.com. She is the author of several Christian books, including the short but powerful booklet entitled, Jesus, God of the Burning Bush: Eternal Father & Beloved Son.