My own
son in the faith - Converted to the
Christian faith by my instrumentality, and regarded
by me with the affection of a father; see notes, 1
Corinthians 4:15. Paul had no children of his
own, and he adopted Timothy as a son, and uniformly
regarded and treated him as such. He had the same
feeling also toward Titus; Titus 1:4; compare
Galatians 4:19 note; 1 Thessalonians 2:7, 1
Thessalonians 2:11 notes; and
Philemon 1:10 note.
Let us see the notes on 1
Corinthians 4:15
For though ye have ten thousand instructors in
Christ, yet have ye not many fathers: for in
Christ Jesus I have begotten you through the gospel.
Now the Commentary...For
though ye have ten thousand instructors -
Though you may have or though you should have. It
matters not how many you have, yet it is still true
that I only sustain the relation to you of spiritual
father, and whatever respect it is proper for you to
have toward them, yet there is a special right which
I have to admonish you, and a special deference
which is due to me, from my early labors among you,
and from the fact that you are my spiritual
children.
Instructors -
Greek: pedagogues; or those who conducted children
to school, and who superintended their conduct out
of school hours. Hence, those who had the care of
children, or teachers (in general). It is then
applied to instructors of any kind.
In Christ - In
the Christian system or doctrine. The authority
which Paul claims here, is that which a father has
in preference to such an instructor.
Not many fathers -
Spiritual fathers. That is, you have but one.
You are to remember that however many teachers you
have, yet that I alone am your spiritual father.
In Christ Jesus -
By the aid and authority of Christ. I have
begotten you by preaching his gospel and by his
assistance.
I have begotten you
- I was the instrument of your conversion.
Through the gospel -
By means of the gospel; by preaching it to you,
that is, by the truth.
Now Paul's feelings toward Titus:
Titus 1:4
To Titus, mine own son after the common
faith: Grace, mercy, and peace, from God the
Father and the Lord Jesus Christ our Saviour.
Next, let us review the references to the scriptures
in the initial commentary above...
Galatians 4:19
My little children, of whom I travail in birth again
until Christ be formed in you,
My little children -
The language of tender affection, such as a
parent would use toward his own offspring. The
idea here is, that Paul felt that he sustained
toward them the relation of a father, and he had for
them the deep and tender feelings of a parent.
Of whom I travail in birth
again - For whose welfare I am deeply
anxious: and for whom I endure deep anguish. His
anxiety for them he compares to the deepest
sufferings which human nature endures; and his
language here is a striking illustration of what
ministers of the gospel should feel, and do
sometimes feel, in regard to their people.
Until Christ be formed in
you - The name Christ is often used to
denote his religion, or the principles of his
gospel; see the note at
Rom_13:14.
Here it means, until Christ reigns wholly in your
hearts; until you wholly and entirely embrace his
doctrines; and until you become wholly imbued with
his spirit; see
Col_1:27.
Romans 13:11-14
11 And that, knowing the time, that now it is high
time to awake out of sleep: for now is our salvation
nearer than when we believed.
12 The night is far spent, the day is at hand: let
us therefore cast off the works of darkness, and let
us put on the armour of light.
13 Let us walk honestly, as in the day; not in
rioting and drunkenness, not in chambering and
wantonness, not in strife and envying.
14 But put ye on the Lord Jesus Christ, and make not
provision for the flesh, to fulfil the lusts
thereof.
Here is the commentary on verse 14...
But put ye on
- The word rendered “put ye on” is the same used in
Romans 13:12 that we read above, and is commonly
employed in reference to “clothing” or “apparel.”
The phrase to “put on” a person, which seems a harsh
expression in our language, was one not infrequently
used by Greek writers, and means to imbibe his
principles, to imitate his example, to copy his
spirit, to become like him. Thus, to put on
the Lord Jesus means to take him as a pattern and
guide, to imitate his example, to obey his precepts,
to become like him, etc. In “all” respects the Lord
Jesus was unlike what had been specified in the
previous verse. He was temperate, chaste, pure,
peaceable, and meek; and to “put him on” was to
imitate him in these respects;
Hebrews 4:15, Hebrews 7:26, 1 Peter 2:22; Isaiah
53:9; 1 John 3:5.
Hebrews 4:15
For we have not an high priest which cannot be
touched with the feeling of our infirmities; but was
in all points tempted like as we are, yet without
sin.
Hebrews 7:26
For such an high priest became us, who is holy,
harmless, undefiled, separate from sinners, and made
higher than the heavens;
1 Peter 2:22
Who did no sin, neither was guile found in his
mouth:
Isaiah 53:9
And he made his grave with the wicked, and with the
rich in his death; because he had done no violence,
neither was any deceit in his mouth.
1 John 3:5
And ye know that he was manifested to take away our
sins; and in him is no sin.
And make not
provision - The word “provision” here is
what is used to denote “provident care,” or
preparation for future needs. It means that we
should not make it an object to gratify our lusts,
or study to do this by laying up anything beforehand
with reference to this design.
For the flesh -
The word “flesh” is used here evidently to
denote the corrupt propensities of the body, or
those which he had specified in
Romans 13:13.
To fulfil the
lusts thereof - With reference to its
corrupt desires. The gratification of the flesh was
the main object among the Romans. Living in luxury
and licentiousness, they made it their great object
of study to multiply and prolong the means of
licentious indulgence. In respect to this,
Christians were to be a separate people, and to show
that they were influenced by a higher and purer
desire than this groveling propensity to minister
to sensual gratification. It is right, it is a
Christian duty, to labor to make provision for all
the real needs of life. But the real wants are few;
and with a heart disposed to be pure and temperate,
the necessary wants of life are easily satisfied;
and the mind may be devoted to higher and purer
purposes.
Now back to our initial commentary above on the
phrase, "My own son in the faith.", let us look at
another referenced scripture.
1 Thessalonians 2:7
But we were gentle among you, even as a nurse
cherisheth her children:
And now the commentary...
But we were
gentle among you - Instead of using
authority, we used only the most kind and gentle
methods to win you and to promote your peace and
order. The word here rendered “nurse,” may mean any
one who nurses a child, whether a mother or another
person. It seems here to refer to a mother and the
idea is, that the apostle felt for them the
affectionate solicitude which a mother does for the
child at her breast.
Now the next referenced scripture:
1 Thessalonians 2:11
As ye know how we exhorted and comforted and charged
every one of you, as a father doth his
children.
Here is the commentary...
As a father doth his
children - With an interest in your
welfare, such as a father feels for his children,
and with such a method as a father would use. It was
not done in a harsh, dictatorial, and arbitrary
manner, but in tenderness and love.
Philemon
1:10
I beseech thee for my son Onesimus, whom I have
begotten in my bonds:
Barnes commentary states:
Whom I have begotten in my
bonds - Who has been converted by my
efforts while I have been a prisoner.
Note:
Paul is not stating that he specifically or
personally converted Onesimus. He is saying
that God clearly called and converted him by way of
or by using Paul. I was converted by the
efforts of Herbert W. and Garner Ted Armstrong.
The phrase, "whom I have begotten in my bonds" is
relating to the fact that Onesimus was converted
while Paul was a prisoner.
Now let us look at the last part of this verse 2, "Grace,
mercy and peace, from God our Father and Jesus
Christ our Lord."
He says this in Romans 1:7:
To all that be in Rome, beloved of God,
called to be saints: Grace to you and peace
from God our Father, and the Lord Jesus Christ.
The first commentary [Adam
Clarke] says...
Grace, the favor and
approbation of God.
Mercy,
springing from that grace, pardoning, purifying, and
supporting.
Peace, the
consequence of this manifested mercy, peace of
conscience, and peace with God; producing internal
happiness, quietness, and assurance.
The John Gill commentary says...
Grace, mercy, and peace
from God our Father, and Jesus Christ our Lord;
the Arabic version reads, "and Lord Jesus Christ our
Lord". The form of salutation is the same as in all
the epistles of the apostle, only that "mercy" is
here inserted; and when he wishes "grace" to
Timothy, he may mean a fresh discovery of the love
and free favour of God unto him, and an increase of
grace in him, and of the gifts of the Spirit upon
him; and by "mercy" he may intend a fresh
application of the pardoning mercy of God, through
Christ, and all assistance, and success in his work
as a minister, and all succour and support under
every trial and exercise, and mercy at the last day,
or the mercy of our Lord Jesus Christ unto eternal
life; and by "peace" he may design peace of
conscience through the blood of Christ, and all
prosperity, temporal, spiritual, and eternal. And
all this being wished for equally from Christ, as
from God the Father, is a proof of the proper deity
of our Lord.
Here is what Barnes Notes says
about the words, "Grace" and "Peace" as used in
Romans 1:7 and the related 1 Timothy 1:2:
Grace - This
word properly means “favor.” It is very often used
in the New Testament, and is employed in the sense
of benevolence; felicity, or a prosperous state of
affairs; the Christian religion, as the highest
expression of the benevolence or favor of God; the
happiness which Christianity confers on its friends
in this and the future life; the apostolic office;
charity, or alms; thanksgiving; joy, or pleasure;
and the benefits produced on the Christian’s heart
and life by religion - the grace of meekness,
patience, charity, etc., “Schleusner.”
In this place, and in similar places in the
beginning of the apostolic epistles, it seems to be
a word including all those blessings that are
applicable to Christians in common; denoting an
ardent wish that all the mercies and favors of God
for time and eternity, blended under the general
name grace, may be conferred on them. It is to be
understood as connected with a word implying
invocation. I pray, or I desire, that grace, etc.
may be conferred on you. It is the customary form of
salutation in nearly all the apostolic epistles.
And peace
- Peace is the state of freedom from war. As war
conveys the idea of discord and numberless
calamities and dangers, so peace is the opposite,
and conveys the idea of concord, safety, and
prosperity. Thus, to wish one peace was the same as
to wish him all safety and prosperity. This form of
salutation was common among the Hebrews.
Genesis 43:23,
“peace to you! fear not.” But the word “peace”
is also used in contrast with that state of
agitation and conflict which a sinner has with his
conscience and with God. The sinner is like the
troubled sea, which cannot rest,
Isaiah 57:20
-below.
The Christian is at peace with God through the Lord
Jesus Christ, Romans 5:1
-below. By
this word, denoting reconciliation with God, the
blessings of the Christian religion are often
described in the scriptures,
Romans 8:6; Romans 17:17;
Romans 15:13; Galatians 5:22 and Philippians 4:7-see
all below. A prayer for peace, therefore,
in the epistles, is not a mere formal salutation,
but has a special reference to those “spiritual”
blessings which result from reconciliation with God
through the Lord Jesus Christ.
Isaiah 57:20-21
20 But the wicked are like the troubled sea, when it
cannot rest, whose waters cast up mire and dirt.
21 There is no peace, saith my God, to the wicked.
Romans 5:1
Therefore being justified by faith, we have peace
with God through our Lord Jesus Christ:
Romans 8:6
For to be carnally minded is death; but to be
spiritually minded is life and peace.
Romans 14:17
For the kingdom of God is not meat and drink; but
righteousness, and peace, and joy in the Holy Ghost.
Romans 15:13
Now the God of hope fill you with all joy and peace
in believing, that ye may abound in hope, through
the power of the Holy Ghost.
Galatians 5:22
But the fruit of the Spirit is love, joy, peace,
longsuffering, gentleness, goodness, faith,
Philippians 4:7
And the peace of God, which passeth all
understanding, shall keep your hearts and minds
through Christ Jesus.
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