"HANDLING THE RESPONSE"
Notes
Transcript
What is your response to all the rioting that is happening on college campuses?
What would be the results if it was against blacks or whites?
Why isn’t anything being done for the Jews?
What should your response be?
There was teen that I had the opportunity to pour life into and he was very scared to get out of some group that we was with. I recall him at youth group speaking to this guy called “ICE” he let me me talk to him and I said man just leave this kid alone. If you want to talk give me a call. This kid was so brainwashed that he could not get away on his own.
Remember thus far people have invested in Timothy’s life.
2 Timothy 1:5 - Grandmother Lois and Mother Eunice invested in him
Paul invested in him
Paul modelled the things that he was calling Timothy to do.
Turn to 2 Corinthians 11:23-28 -
Paul now in essence turns to Timothy and says are you in or out?
Proposition - What a tremendous joy we have this morning to open the Holy Scriptures. We are going learn about three things; 1) the flakes of Christianity, 2) the pillars of Christianity, and 3) the foundation of Christianity.
Interrogative question - What kind of Christianity are you living?
1. The flakes of Christianity - vs. 15
1. The flakes of Christianity - vs. 15
15 You are aware of the fact that all who are in Asia turned away from me, among whom are Phygelus and Hermogenes.
“You are aware” - (oida) - verb, perfect, active, indicative, second person, singular - finite verb - know
Sense: to know (cognitive) - to be cognizant or aware of a fact or a specific piece of information; possess knowledge or information about.
Verb: γινώσκω (ginōskō), GK 1182 (S 1097), 222×. ginōskō means “to know, understand, recognize.” It is a rich verb in the NT. See know.
Verb: ἐπιγινώσκω (epiginōskō), GK 2105 (S 1921), 44×. epiginōskō can mean to “know, perceive, recognize, understand.” See know.
Verb: ἐπίσταμαι (epistamai), GK 2179 (S 1987), 14×. epistamai in the NT refers to a general knowledge or understanding of a situation. See know.
Verb: καταλαμβάνω (katalambanō), GK 2898 (S 2638), 15×. katalambanō can mean “to catch, obtain, seize, overtake.” In the middle voice it means “to grasp, understand.” See catch.
Verb: νοέω (noeō), GK 3783 (S 3539), 14×. noeō means “to understand, see, reflect on.” It is related to the Gk. word nous (“mind”). While in classical Gk. thought the nous served as the ordering principle of the cosmos, in ancient Heb. thought the mind is more closely tied to moral and spiritual perception.
In the NT, noeō refers to an ability to see and understand God’s activity and plan for the created order. Thus, it is linked to the heart and to faith. In John’s quotation of Isa. 6:10, noeō is linked with the “heart” (kardia). Dead hearts cannot see or understand the gospel and, therefore, do not repent and turn to God (Jn. 12:40). Matthew and Mark use noeō in a similar way in the Olivet Discourse. They insert the parenthetical “let the reader understand” in order to state that God’s end-time work is something that can only be grasped by those who have spiritual insight (Mt. 24:15; Mk. 13:14). The spiritual nature of noeō is also seen in Paul’s reference that general revelation is enough to make people understand that there is a God (Rom. 1:20), though such understanding is not yet saving faith. By contrast, the writer to the Hebrews states that it is “by faith that we understand” that the world was created by God (Heb. 11:3). See NIDNTT-A, 394–96.
Verb: οἶδα (oida), GK 3857 (S 1492), 318. oida is the most common word for “know, understand” in the NT. See know.
Verb: συνίημι (syniēmi), GK 5317 (S 4920), 26×. syniēmi means “to understand, realize.” Many of the occurrences of the verb in the NT are found in quotations of OT texts (see Mt. 13:14–15; Acts 28:26–27; Rom. 3:11; 15:21). The Synoptic Gospels also use this verb to refer to the disciples’ lack of understanding of Jesus’ teaching (Mk. 8:17, 21; Lk. 8:10). Likewise, this term describes the Jews’ lack of understanding of the gospel message (Acts 28:26–27). Such a lack of understanding is due to sin or hard-heartedness (Mk. 6:52) and is, therefore, punishable. But syniēmi is also used to refer to understanding given by God, such as the understanding Jesus’ disciples receive from him (Mt. 16:12; 17:13) and the insight he gives the two disciples on the road to Emmaus, Lk. 24:45).
Thus, on the one hand, to understand is a gift from God (Eph. 3:4), but on the other hand, inability to understand or lack of insight is a result of one’s disobedience and unfaithfulness (Rom. 1:21–22). Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (pp. 757–758). Zondervan.
To know (cognitive) - to be cognizant or aware of a fact or a specific piece of information; possess knowledge or information about
1 Timothy 1:8 (NASB95)
8 But we know that the Law is good, if one uses it lawfully,
1 Timothy 1:9 (NASB95)
9 realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers
1 Timothy 3:15 (NASB95)
15 but in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth.
2 Timothy 1:15 (NASB95)
15 You are aware of the fact that all who are in Asia turned away from me, among whom are Phygelus and Hermogenes.
2 Timothy 2:23 (NASB95)
23 But refuse foolish and ignorant speculations, knowing that they produce quarrels.
14 You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned them,
2 Timothy 3:15 (NASB95)
15 and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus.
Titus 1:16 (NASB95)
16 They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed.
Titus 3:11 (NASB95)
11 knowing that such a man is perverted and is sinning, being self-condemned.
to know (experientially) - to know or have knowledge about (someone or something); normally as acquired through observation or the senses.
2 Timothy 1:12 (NASB95)
12 For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day.
to know how - to know how to do or perform something.
1 Timothy 3:5 (NASB95)
5 (but if a man does not know how to manage his own household, how will he take care of the church of God?),
a. I like to feel good - vs. 15a
“Turned away from” - (apostrepho) - verb, aorist, passive, indicative, third person, plural - finite verb - turn away; turn back
Sense: to reject - turn away - to reject, conceived of as turning away from something.
To reject - turn away - to reject, conceived of as turning away from something.
Matthew 5:42 (NASB95)
42 “Give to him who asks of you, and do not turn away from him who wants to borrow from you.
2 Timothy 1:15 (NASB95)
15 You are aware of the fact that all who are in Asia turned away from me, among whom are Phygelus and Hermogenes.
2 Timothy 4:4 (NASB95)
4 and will turn away their ears from the truth and will turn aside to myths.
Titus 1:14 (NASB95)
14 not paying attention to Jewish myths and commandments of men who turn away from the truth.
Hebrews 12:25 (NASB95)
25 See to it that you do not refuse Him who is speaking. For if those did not escape when they refused him who warned them on earth, much less will we escape who turn away from Him who warns from heaven.
To cause to turn away - to cause someone to direct his interest, attention, or trust away from something (to something else).
Luke 23:14 (NASB95)
14 and said to them, “You brought this man to me as one who incites the people to rebellion, and behold, having examined Him before you, I have found no guilt in this man regarding the charges which you make against Him.
Acts 3:26 (NASB95)
26 “For you first, God raised up His Servant and sent Him to bless you by turning every one of you from your wicked ways.”
To return (bring back) - to bring back to the point of departure.
Matthew 26:52 (NASB95)
52 Then Jesus said to him, “Put your sword back into its place; for all those who take up the sword shall perish by the sword.
3 Then when Judas, who had betrayed Him, saw that He had been condemned, he felt remorse and returned the thirty pieces of silver to the chief priests and elders,
To remove - to remove something concrete, as by lifting, pushing, or taking off; a;so to remove something abstract.
Romans 11:26 (NASB95)
26 and so all Israel will be saved; just as it is written, “The Deliverer will come from Zion, He will remove ungodliness from Jacob.”
“Asia” - (Asia) - noun, dative, singular, feminine - proper name
ASIA New Testament refers to a Roman province on the west of Asia Minor whose capital was Ephesus. The Roman province of Asia comprised generally the southwest portion of Anatolia. Its first capital was Pergamum, but the capital was later changed to Ephesus. Asia residents were in Jerusalem at Pentecost (Acts 2:9). Paul the apostle traveled and preached extensively in Asia (Acts 19:10, 22), especially in the neighborhood of Ephesus, but God forbade him to preach there prior to his Macedonian call (Acts 16:6). Men of Asia led to Paul’s arrest in Jerusalem (Acts 21:27). The first letter from Peter was addressed to Christians in Asia. Asia was the location of the seven churches to which the book of Revelation was addressed. Asia was known for its worship of Artemis (Acts 19:27). Asia. (2003). In C. Brand, C. Draper, A. England, S. Bond, E. R. Clendenen, & T. C. Butler (Eds.), Holman Illustrated Bible Dictionary (p. 128). Holman Bible Publishers.
b. I don’t like the cost - vs. 15b
Phygelus -
Hermogenes -
“Phygelus” - (Phygelos) - noun, nominative, singular, masculine - proper name -
PHYGELUS [fīˊjə ləs] (Gk. Phygelos “fugitive”). A Christian from the province of Asia who, together with Hermogenes and other Asian Christians, abandoned the imprisoned Paul (2 Tim. 1:15; KJV “Phygellus”). The reason for this desertion was probably fear of being associated with a notorious prisoner; Onesiphorus is held up as a person who “was not ashamed of my chains” and who was, indeed, eager to be with Paul (vv. 15–17). Myers, A. C. (1987). In The Eerdmans Bible dictionary (p. 832). Eerdmans.
“Hermogenies” - (Hermogenes) - noun, nominative, singular, masculine - proper name -
Events in the New Testament play out against the backdrop of Greek and Roman culture, so it’s not surprising that some of the gods of the Greeks and Romans are mentioned in the Bible. Five different Greek gods are mentioned by name, and there are several allusions to the names of other gods.
One of the Greek gods mentioned in the Bible is Hermes, whom the Romans called Mercury. Hermes acted as a messenger for the gods and was honored for his diplomacy, cleverness, and social skills. The Bible mentions Hermes in the account of Paul’s first missionary journey. When Paul and Barnabas came to Lystra in Asia Minor, they healed a paralyzed man, an act that attracted the attention of the townspeople. “When the crowd saw what Paul had done, they shouted in the Lycaonian language, ‘The gods have come down to us in human form!’ . . . Paul they called Hermes because he was the chief speaker” (Acts 14:11–12). A priest arrived on the scene, bringing bulls and wreaths in order to offer sacrifices to Paul and Barnabas (verse 13).
We know nothing more in canonical Scripture about either Phygelus or Hermogenes. Hermogenes appears in the apocryphal Acts of Paul and Thecla in the company of Demas, where both are described as “full of hypocrisy.” The apocryphal reference is likely not to a historical incident but is probably inspired by the mention of both men in 2 Timothy. The mention of the pair Phygelus and Hermogenes suggests that they may have served as ringleaders of the trouble in Ephesus along with Hymenaeus and Philetus Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 197). Broadman & Holman Publishers.
2. The pillars of Christianity - vs. 16-17
2. The pillars of Christianity - vs. 16-17
16 The Lord grant mercy to the house of Onesiphorus, for he often refreshed me and was not ashamed of my chains; 17 but when he was in Rome, he eagerly searched for me and found me—
“Grant” - (didomi) - verb, aorist, active, optative, third person, singular - finite verb - give; grant -
Sense: to grant a request - to allow someone to have what the person has requested.
Go with me on a quick journey through the pastorals and notice how this word is use -
to grant a request - to allow someone to have what the person has requested.
2 Timothy 1:7 (NASB95)
7 For God has not given us a spirit of timidity, but of power and love and discipline.
2 Timothy 1:16 (NASB95)
16 The Lord grant mercy to the house of Onesiphorus, for he often refreshed me and was not ashamed of my chains;
2 Timothy 1:18 (NASB95)
18 the Lord grant to him to find mercy from the Lord on that day—and you know very well what services he rendered at Ephesus.
2 Timothy 2:7 (NASB95)
7 Consider what I say, for the Lord will give you understanding in everything.
2 Timothy 2:25 (NASB95)
25 with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth,
to be granted - to be or become in one’s possession, whether physically or abstractly.
1 Timothy 4:14 (NASB95)
14 Do not neglect the spiritual gift within you, which was bestowed on you through prophetic utterance with the laying on of hands by the presbytery.
2 Timothy 1:9 (NASB95)
9 who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity,
to sacrifice (relinquish) - to endure the loss of someone or something.
1 Timothy 2:6 (NASB95)
6 who gave Himself as a ransom for all, the testimony given at the proper time.
Titus 2:14 (NASB95)
14 who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds.
to allow for - to make a possibility or provide opportunity for; permit to be attainable or cause to remain.
1 Timothy 5:14 (NASB95)
14 Therefore, I want younger widows to get married, bear children, keep house, and give the enemy no occasion for reproach;
“mercy” - (eleos) - noun, accusative, singular, neuter - direct object - mercy; pity; compassion
Sense: mercy - leniency and compassion shown toward offenders by a person or agency of authority; often penal-related.
Verb: ἐλεέω (eleeō), GK 1796 (S 1653), 28×. eleeō describes the emotional response and resulting action after encountering the suffering or affliction of another: “to have mercy, feel sorry for, have pity.” It is used particularly of God’s mercy: giving undeserved kindness or forgiveness to those who do not deserve it.
God ultimately and explicitly demonstrates his mercy before (and to) the world through the ministry and death of Jesus. The ultimate expression of his mercy triumphing over judgment is the death of Jesus, which secures the final salvation of everyone who believes (Rom. 11:30–31). Through his mercy he offers this salvation to sinners—even to one who feels himself as the chief of sinners (1 Tim. 1:13, 16). This gracious offer includes Gentiles (1 Pet. 2:10), who had been passed over in the old covenant.
In the gospels, hurting people frequently cry out to Jesus for mercy—“have mercy on us” (Mt. 9:27; 20:30; Mk. 10:47–48)—and they receive it. In turn, Jesus expects us to show mercy to our needy fellow human beings (cf. Rom. 12:8): “Shouldn’t you have had mercy on your fellow servant just as I had on you?” (Mt. 18:33; cf. 5:7). Mercy is a requisite quality of those who belong to God. It compels Paul’s ministry, for God has called him to a ministry through his mercy (2 Cor. 4:1). Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 447). Zondervan.
1 Timothy 1:2 (NASB95)
2 To Timothy, my true child in the faith: Grace, mercy and peace from God the Father and Christ Jesus our Lord.
2 Timothy 1:2 (NASB95)
2 To Timothy, my beloved son: Grace, mercy and peace from God the Father and Christ Jesus our Lord.
2 Timothy 1:16 (NASB95)
16 The Lord grant mercy to the house of Onesiphorus, for he often refreshed me and was not ashamed of my chains;
2 Timothy 1:18 (NASB95)
18 the Lord grant to him to find mercy from the Lord on that day—and you know very well what services he rendered at Ephesus.
4 To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior.
Titus 3:5 (NASB95)
5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit,
“Onesiphorus” - (onesiphoros) - noun, genitive, singular, masculine - proper name
These two passages convey all we know about Onesiphorus’s background: 1) he was from Ephesus, where Paul had founded a church (Acts 19:1–10); 2) his whole family were believers; and 3) in Ephesus, he had helped Paul “in many ways.”
Paul wrote 2 Timothy from a Roman prison cell. It was a difficult time for the apostle, made more difficult by trusted friends who abandoned him in his hour of need. “You know that everyone in the province of Asia has deserted me, including Phygelus and Hermogenes” (2 Timothy 1:15). In stark contrast to these deserters was Onesiphorus, who stayed with Paul through thick and thin. In fact, Onesiphorus went out of his way to track Paul down and visit him in prison. In doing so, Onesiphorus showed great personal courage—it was dangerous to be called a Christian in Rome in those days—and compassion for the apostle.
Probably, Onesiphorus considered that he owed Paul a great debt. The church in Ephesus was a product of Paul’s third missionary journey. If not for Paul’s faithfulness in preaching the Word of God, Onesiphorus would not have heard the gospel. In gratitude to the one who first told him of Christ, Onesiphorus determined to be a blessing to Paul. He “often refreshed” the imprisoned missionary and never balked at being known as an inmate’s friend. Any physical or emotional blessing Onesiphorus could impart would still fall far short of the spiritual blessings he had received through the apostle.
Because of the mercy Onesiphorus showed, Paul prays for mercy to be shown to him. Paul’s prayer was no doubt grounded in Jesus’ promise in Matthew 5:7, “Blessed are the merciful, / for they will be shown mercy.”
a. I am ready to count the cost - vs. 16
Brings refreshment -
“often” - (pollakis) - adverb - temporal adverb - many times; often.
Sense: often - happening frequently or at many occasions.
Notice how the author of Hebrews uses the term “offer” - Hebrews 9:19-28 -
“he refreshed” - (anapsycho) - verb, aorist, active, indicative, third person, singular - finite verb - refresh.
Sense: to revive (renew) — to give new life or energy to.
This is the only time that this word is used in the NT -
Now, let’s think for a couple of minutes about how this word is used in the Septuagint -
1 Samuel 16:23 (NASB95)
23 So it came about whenever the evil spirit from God came to Saul, David would take the harp and play it with his hand; and Saul would be refreshed and be well, and the evil spirit would depart from him.
2 Samuel 16:14 (NASB95)
14 The king and all the people who were with him arrived weary and he refreshed himself there.
Psalm 39:13 (NASB95)
13 “Turn Your gaze away from me, that I may smile again Before I depart and am no more.”
Not ashamed to associate -
“Chains” - (halysis) - noun, accusative, singular, feminine - direct object - chain
Sense: imprisonment - chain - the state of being imprisoned, conceived of as chains.
Noun: ἅλυσις (halysis), GK 268 (S 254), 11×. halysis means “chain.” Chains were used to no avail to bind those who were demon-possessed (Mk 5:3–4; Lk 8:29). Peter was freed from his chains after an angel appeared to him in prison (Acts 12:6–7); it was normal in Roman imprisonment for the prisoner to be chained to a soldier, as is the case here with Peter. On several occasions Paul was arrested and bound with chains (21:33; 28:20); he even refers to himself as “an ambassador in chains” (Eph 6:20). In an emotionally powerful statement, Paul calls on God to show mercy to the household of Onesiphorus, “because he often refreshed me and was not ashamed of my chains” (2 Tim. 1:16). John has a vision of an angel with a “great chain” (Rev 20:1), which is used to bind Satan.* Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 103). Zondervan.
Chain and shackles - a chain with shackles (for arms or legs) for restraining a person - used 8 times in the NT
Mark 5:3–4 (NASB95)
3 and he had his dwelling among the tombs. And no one was able to bind him anymore, even with a chain; 4 because he had often been bound with shackles and chains, and the chains had been torn apart by him and the shackles broken in pieces, and no one was strong enough to subdue him.
Luke 8:29 (NASB95)
29 For He had commanded the unclean spirit to come out of the man. For it had seized him many times; and he was bound with chains and shackles and kept under guard, and yet he would break his bonds and be driven by the demon into the desert.
Acts 12:6–7 (NASB95)
6 On the very night when Herod was about to bring him forward, Peter was sleeping between two soldiers, bound with two chains, and guards in front of the door were watching over the prison. 7 And behold, an angel of the Lord suddenly appeared and a light shone in the cell; and he struck Peter’s side and woke him up, saying, “Get up quickly.” And his chains fell off his hands.
Acts 21:33 (NASB95)
33 Then the commander came up and took hold of him, and ordered him to be bound with two chains; and he began asking who he was and what he had done.
Acts 28:20 (NASB95)
20 “For this reason, therefore, I requested to see you and to speak with you, for I am wearing this chain for the sake of the hope of Israel.”
Imprisonment - chain - the state of being imprisoned, conceived of as chains - used 2 times in the NT
Ephesians 6:20 (NASB95)
20 for which I am an ambassador in chains; that in proclaiming it I may speak boldly, as I ought to speak.
2 Timothy 1:16 (NASB95)
16 The Lord grant mercy to the house of Onesiphorus, for he often refreshed me and was not ashamed of my chains;
Shackle chain - a (metal) chain; especially as connecting shackles - used two times in the NT
Mark 5:4 (NASB95)
4 because he had often been bound with shackles and chains, and the chains had been torn apart by him and the shackles broken in pieces, and no one was strong enough to subdue him.
Revelation 20:1 (NASB95)
1 Then I saw an angel coming down from heaven, holding the key of the abyss and a great chain in his hand.
“was ashamed of” - (epaisschynomai) - verb, aorist, passive, indicative, third person, singular - finite verb - be ashamed of
Sense: to be ashamed - to be or become characterized by feelings of same, guilt, embarrassment, or remorse.
Verb: ἐπαισχύνομαι (epaischynomai), GK 2049 (S 1870), 11×. epaischynomai means “to be ashamed, embarrassed, fearful of ridicule” because of one’s actions or beliefs. Note that this verb generally does not carry the connotation of being ashamed of the wrong things one has done (although it does carry this nuance in Rom 6:21).
This verb usually occurs in reference to both belief in Christ and his word (Mk 8:38; Lk 9:26), where Jesus states that if anyone is too embarrassed to confess him before men, he will be “ashamed of them when he comes in his Father’s glory.” Conversely, Paul insists that he is not ashamed of the gospel of Christ (Rom 1:16), and he instructs believers not to be ashamed of testifying about Christ to a watching world (2 Tim. 1:8). This sense of embarrassment is the type that comes when one is associated with something that is not popular or “proper.” Paul uses this verb to praise Onesiphorus because he was not too embarrassed by Paul’s chains to help him (2 Tim. 1:16). The answer for being so ashamed is faith, as Paul says, “I am not ashamed, because I know whom I have believed” (2 Tim. 1:12).
Not being ashamed is even ascribed to God. The author of Hebrews describes God as “not ashamed” to be the God of his people, even though they are sinful and in need of mercy (Heb 11:16). Even more significant, Jesus is not ashamed to call them his brothers (2:11). Mounce, W. D. (2006). In Mounce’s Complete Expository Dictionary of Old & New Testament Words (p. 41). Zondervan.
Onesiphorus was not ashamed of Paul’s chain. The apostle was manacled to a Roman soldier twenty-four hours a day. Onesiphorus could have invented many excuses for staying in Ephesus. But instead he made the dangerous journey to Rome and ministered to Paul. “He often refreshed me” was Paul’s description of this man’s ministry. The Greek word means “to cool again.” “Bracing me like fresh air” is the way the Amplified Bible translated it. How we thank God for Christians who are “a breath of fresh air” in our hours of trial! Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 244). Victor Books.
b. I don’t care what people think of me - vs. 17
“Rome” - (Rhome) - noun, dative, singular, feminine - proper name - Rome
For Rome, a primary objective was to keep the peace in its conquered territories. People were allowed a great deal of freedom in what they believed and what religious practices they followed, as long as their first allegiance was to Rome and to the Emperor. People in the Roman Empire were required to offer sacrifices to the gods of Rome and/or the Emperor. As long as they did this, they could also offer sacrifices to other gods of their choice. This was a problem for Jews and Christians, however. Because of the Jews’ longstanding tradition of monotheism, Rome allowed Jews an exemption. As long as Christianity was considered a subset of Judaism, it was exempt as well. However, as Jewish leaders began to denounce Christians, the followers of Jesus lost their legal protection. In effect, the Jewish religious leaders used the Roman Empire to carry out persecution. Throughout most of the book of Acts, it seems that Christians are not in the crosshairs of the Roman authorities, but Jews and pagans often appeal to Roman authorities to stifle the Christian message. In Paul’s case, his Roman citizenship actually saved him from the plots of some zealous Jews (Acts 23:30—25:7).
Most of the approximately one million inhabitants of the city, however, were crowded into the brick and wooden tenements, insulae (Lat., ‘islands’), which are well known from excavations at Ostia. Such buildings could be as large as 4,000 square feet and rise five to six stories. They had no water supply or latrines. The ground floors contained shops, workshops, and storerooms. A typical ground-floor unit contained three to five rooms. As one went higher in the building the units became smaller and darker. The insulae were crowded, noisy, and very public. Not surprisingly many shopkeepers moved out onto the streets to conduct their business, thereby contributing to the general congestion. Achtemeier, P. J., Harper & Row and Society of Biblical Literature. (1985). In Harper’s Bible dictionary (1st ed., p. 882). Harper & Row.
About the year A.D. 49, the emperor Claudius issued an edict expelling Jews from Rome. The fact that Christians as well were expelled (see Acts 18:2) indicates that at that time Roman officials did not differentiate between Christians and Jews, perhaps because the Christian community was not large enough to be significant. Some fifteen years later, however, they were numerous enough to attract the blame from Nero for a fire that devastated Rome (A.D. 64). There is an early tradition that puts the martyrdom of both Paul and Peter in Rome about this time. While we have a record of Paul’s arrival and two-year stay in Rome (Acts 28:16–31), there is no mention in the NT of when Peter got there or how long he remained.
The Christian community in Rome continued to exercise influence on other churches. That is shown by the likelihood that 1 Peter and Hebrews originated there. 1 Clement, a letter from Rome sometime in the early second century, shows how that interest continued, in this instance interest in the church in Corinth. Achtemeier, P. J., Harper & Row and Society of Biblical Literature. (1985). In Harper’s Bible dictionary (1st ed., pp. 882–883). Harper & Row.
Nero (A.D. 54–68) was in some respects worse than Caligula. He was a man without moral scruples or interest in the Roman populace except for exploitation of them. Both Paul and Peter seem to have been martyred during Nero’s reign, perhaps in connection with the burning of Rome by Nero in A.D. 64, an event that he blamed on Christians. The Roman historian Tacitus wrote that when the fire subsided, only four of Rome’s 14 districts remained intact. Yet Paul wrote, “All the saints greet you, but especially those from Caesar’s household” (Phil. 4:22 HCSB). Nero’s hedonism and utter irresponsibility led inevitably to his death. The revolt of Galba, one of his generals, led to Nero’s suicide. McRay, J. (2003). Rome and the Roman Empire. In C. Brand, C. Draper, A. England, S. Bond, E. R. Clendenen, & T. C. Butler (Eds.), Holman Illustrated Bible Dictionary (p. 1419). Holman Bible Publishers.
Onesiphorus traveled from Ephesus to Rome and diligently looked for Paul so he might minister to the prisoner’s needs. It seemed difficult for him to find his former pastor (2 Tim. 1:17). Perhaps some of the Roman Christians were still opposed to Paul as they had been during his first imprisonment (see Phil. 1:12–17). Perhaps the Roman officials were not cooperative and did not want their choice prisoner to receive any help. In his first imprisonment, Paul was in his own house (Acts 28:30); but now he was in a Roman prison under careful guard. Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 244). Victor Books.
Seeks out the brethren -
“Eagerly” - (spoudaios) - adverb - adverb of degree - diligently; earnestly -
Sense: earnestly - in a serious manner
Luke 7:4 (NASB95)
4 When they came to Jesus, they earnestly implored Him, saying, “He is worthy for You to grant this to him;
Philippians 2:28 (NASB95)
28 Therefore I have sent him all the more eagerly so that when you see him again you may rejoice and I may be less concerned about you.
2 Timothy 1:17 (NASB95)
17 but when he was in Rome, he eagerly searched for me and found me—
Titus 3:13 (NASB95)
13 Diligently help Zenas the lawyer and Apollos on their way so that nothing is lacking for them.
“he searched for” - (zeteo) - verb, aorist, active, indicative, third person, singular - finite verb - seek; look for; desire
Sense: to seek - to try to get or reach something one desires. (this word is used 106 times in this manner in the NT) - I would like to draw your attention to just a couple of the passages
Matthew 6:33 (NASB95)
33 “But seek first His kingdom and His righteousness, and all these things will be added to you.
Colossians 3:1 (NASB95)
1 Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.
1 Peter 5:8 (NASB95)
8 Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour.
Nothing stops him -
“Found” - (heurisko) - verb, aorist, active, indicative, third person, singular - finite verb - find
Sense: to find (discover) - to discover or determine the existence, presence, or fact of
Matthew 2:1–8 (NASB95)
1 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, magi from the east arrived in Jerusalem, saying, 2 “Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him.” 3 When Herod the king heard this, he was troubled, and all Jerusalem with him. 4 Gathering together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. 5 They said to him, “In Bethlehem of Judea; for this is what has been written by the prophet: 6 ‘And you, Bethlehem, land of Judah, Are by no means least among the leaders of Judah; For out of you shall come forth a Ruler Who will shepherd My people Israel.’ ” 7 Then Herod secretly called the magi and determined from them the exact time the star appeared. 8 And he sent them to Bethlehem and said, “Go and search carefully for the Child; and when you have found Him, report to me, so that I too may come and worship Him.”
3. The foundation of Christianity - vs. 18
3. The foundation of Christianity - vs. 18
18 the Lord grant to him to find mercy from the Lord on that day—and you know very well what services he rendered at Ephesus.
There are too many significant problems in interpreting 1:16, 18 for these verses to be the basis of a doctrine of prayers for the dead. It is not clear that Onesiphorus has in fact died (so Oberlinner, 61), and the verses are more a general wish. They fall short of being an intercessory prayer directed to God. For Protestants in general, the teaching of Scripture is that since a person’s final destiny is determined during the person’s life, prayers after death will have no effect and only encourage false hopes among the living (Grudem, Systematic Theology, 822). Mounce, W. D. (2000). Pastoral Epistles (Vol. 46, p. 498). Word, Incorporated.
a. The source is the Lord -
“grant” - (didomi) - verb, aorist, active, optative, third person, singular - finite verb - give; grant
Sense: to grant a request - to allow someone to have what the person has requested.
2 Timothy 1:7 (NASB95)
7 For God has not given us a spirit of timidity, but of power and love and discipline.
2 Timothy 1:16 (NASB95)
16 The Lord grant mercy to the house of Onesiphorus, for he often refreshed me and was not ashamed of my chains;
2 Timothy 1:18 (NASB95)
18 the Lord grant to him to find mercy from the Lord on that day—and you know very well what services he rendered at Ephesus.
2 Timothy 2:7 (NASB95)
7 Consider what I say, for the Lord will give you understanding in everything.
2 Timothy 2:25 (NASB95)
25 with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth,
“to find” - (heurisko) - verb, aorist, active, infinitive - substantival infinitive - find
Sense: to find (reach) - to succeed in reaching; arrive at
Hebrews 4:16 (NASB95)
16 Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.
Hebrews 9:12 (NASB95)
12 and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption.
b. The result is a servant -
Even if he were dead, Paul’s expression need not be seen as a prayer for the dead. Fee calls the request a “wish-prayer” and suggests that it represents Paul’s desires for the family but can hardly be called intercession.31 Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 198). Broadman & Holman Publishers.
SO WHAT??
What kind of Christianity are you living??