Notes on Scripture are on various points of interest, some perhaps touched on elsewhere, which have come to light in searching the Scriptures. Certain of the details are owed to the labours of others:
"What hast thou which thou hast not received? but if also thou hast received, why boastest thou as not receiving?", 1 Corinthians 4: 7.
While some of the notes present more matured thoughts, others are merely tables or outlines which may suggest or open up lines of enquiry.
It is hoped that the brethren will find the notes of use in their own searching of the Scriptures.
The following is a list of all the notes in the booklet, but those items marked * are not included here.
Old Testament:
The Seed of Abraham, Isaac and Jacob *
The Priests – Genealogy and Succession *
The Levitical Cities *
Josiah's Successors *
The Captivity of Judah *
A Chronology of the Postcaptivity Books *
The Fasts of the Captivity
Ezekiel's Thirtieth Year
Malachi *
New Testament:
Jesus – His Personal Name
Women in the Genealogy of Jesus
Gathered to His Name
Parallelisms in John's Ministry *
Time in John's Gospel *
The Trial of Jesus *
The Seven Cries from the Cross *
Galatians – To Whom was it Written, and When?
The Dominical Supper
Paul's Imprisonments *
Mark and Timothy
The Spread of the Gospel *
The inquiry as to the need to continue the fasts of the captivity after the return from Babylon is of great interest and importance in our own days of recovery.
"And it came to pass in the fourth year of king Darius, that the word of Jehovah came unto Zechariah on the fourth day of the ninth month, even in Chislev, when Bethel had sent Sherezer and Regem-Melech, and his men, to supplicate Jehovah, and to speak unto the priests that were in the house of Jehovah of hosts, and to the prophets, saying,
"Should I weep in the fifth month, separating myself, as I have done now so many years?
"And the word of Jehovah of hosts came unto me, saying, Speak unto all the people of the land, and to the priests, saying,
"When ye fasted and mourned in the fifth and in the seventh month, even those seventy years, did ye really fast unto me, even unto me?
"And when ye ate and when ye drank, was it not you that were eating and drinking?
"Are not these the words that Jehovah cried by the former prophets, when Jerusalem was inhabited and at peace, and her cities round about her, when the south and the lowland were inhabited?", Zech. 7: 1-7.
"And the word of Jehovah of hosts came unto me, saying, Thus saith Jehovah of hosts:
"The fast of the fourth month and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful gatherings. Love ye then truth and peace", Zechariah 8: 18-19.
In the 10th month, on the 10th of the month – in the 9th year of the reign of Zedekiah – Nebuchadnezzar, the King of Babylon, besieged Jerusalem. The siege lasted 19 months.
4th month – Jerusalem Taken And Destroyed
2 Kings 25: 3-7; Jeremiah 39: 2-10; Jeremiah 52: 6-11
In the 4th month, on the 9th of the month – in the 11th year of the reign of Zedekiah – the famine prevailed. The city was broken into, Zedekiah's army was scattered from him.
Zedekiah was taken captive to Babylon. There his sons were slaughtered in front of him before his eyes were put out.
5th month – The House Of Jehovah Burned
2 Kings 25: 8-21; Jeremiah 52: 12-28
In the 5th month, on the 7th of the month – in the 19th year of the reign of Nebuchadnezzar – the house of Jehovah was burned.
The vessels of the house and the people of Judah were take captive to Babylon; only the poor were left to take care of the land.
In the 7th month Gedaliah, who had been appointed governor of Judah by
Nebuchadnezzar, was assassinated.
Elishama, who was of the royal seed, also murdered the Jews and Chaldeans who were with Gedaliah. The people fled to Egypt despite Jeremiah's warning.
The Origin Of The Four Fasts
The siege and fall of Jerusalem, the burning and pillaging of the house of Jehovah, and the carrying away of the people to Babylon were traumatic experiences.
However, the severe discipline of God had shocked some of the people at least into a realization of the seriousness of their departure from God.
As in Elijah's day, God would have set apart the godly for Himself. 1 Kings 19: 18; Psalm 4: 3; Dan. 1: 6-20.
Such persons would feel deeply the dishonour to God which their failure had caused.
These four great national disasters were commemorated by annual fasts.
However, the reality that prompted their inception, and continued while the grim memories lingered in the minds of those who had been there,
had given way to a frigid formalism during the seventy years of captivity.
A similar decline took place during the forty years of the wilderness journey. Amos 5: 25-27; Acts 8: 42-43.
The passage of time and the fading of memories, the rising up of new generations and the inevitable decline in commitment,
all contributed to both fasts and feasts becoming empty and meaningless, or only occasions for self-satisfaction.
The Lesson for Today
We, who can look back at the disastrous divisions among those who professed to hold to the unity of the Spirit, should take the experience of the exiles to heart.
Where is the genuine spirit of fasting and bearing the iniquity of the sanctuary?
Where is the lowliness and humility which would bear the responsibility personally rather than put all the blame upon those from whom we have been separated for many years? Daniel 9: 23.
These are solemn considerations which demand our urgent attention, and call for humiliation before God.
The observance of the fasts had continued after the return to the land at the end of the seventy years of captivity.
Some 20 years after the return, in the fourth year of Darius, the building of the temple had resumed but it was still two years from completion.
Ezra 4: 24; 6: 1; Haggai 1: 15; Zechariah 7: 1.
At that time an inquiry was raised as to whether the fast of the fifth
month, in memory of the burning of the house of Jehovah, should be continued.
The inquiry provided an occasion for Jehovah to reveal His purpose to do good to Judah and Jerusalem, and to proclaim
that the fasts, their purpose now being past, would be turned into joy and gladness, and cheerful gatherings".
Let us turn to God about past sorrows in the testimony and move on positive lines of recovery.
Let us commit ourselves afresh to the service of God in His holy
temple. Ephesians 2: 18-22; 3: 20.21.
May He turn our sadness into joy and our weakness into strength.
Events
Josiah reigned 31 years;
Great Passover in his 18th year
Years to the end of Josiah's reign =
Jehoahaz reigned 3 months
Jehoiakim reigned 11 years
Jehoiachin reigned 3 mos., 11 days
5th year of Jehoiachin's captivity
The Lord Jesus has many names or titles which cover both His personal and official glories – both divine and human (i.e., in His Manhood). But as Man He only has one personal name – Jesus!
This personal name is used many times in the gospels and elsewhere to refer to the Lord, but there are three distinct and special uses of it – at the beginning, middle and end of the New Testament.
The first time it is used by an angel of the Lord to indicate the name to be given to Him.
The other two times Jesus uses it to identify Himself.
In each instance the personal name is used in a very intimate manner – not with the sense of distance that an official title would imply.
The name of Jesus is used in each of these instances to identify the Lord
personally, in some unique way, with the peculiar circumstances of His people.
"Thou shalt call His name Jesus, for He shall save His people from their sins", Matthew 1: 21.
The name is divinely assigned to Him in connection with
the deep need of His people.
The name Jesus (the Greek form of Joshua, i.e., Jah the Saviour – see Hebrews 4: 8) defines who He is and how deeply He will involve Himself to save His people from their sins.
"I am Jesus, whom thou persecutest", Acts 9: 5.
This goes further. The people whom He has saved to be His own are, in their faithfulness to Him, being viciously persecuted.
He intervenes on their behalf, stopping the persecutor, Saul, and converting him as well. He thus closely and intimately identifies Himself with His suffering people. To persecute the people of Jesus is to persecute Jesus Himself!
"I Jesus have sent Mine angel to testify these things to you in the assemblies", Revelation 22: 16.
He again, and finally, identifies Himself as Jesus. John has been shown many terrible things to come and also the final triumph – but what about the saints? Will they be left to go through those dreadful times predicted? No, indeed!
Jesus shows again how closely He identifies Himself with His people. He sends a message – a message of hope. He says He is "the bright and morning star" (v. 16) and "Yea, I come quickly" (v. 20).
He is coming for His own and coming soon! He isn't sending anyone else for us. He is coming Himself ! Jesus is coming!
What assurances of His own personal and intimate interest in us in all our circumstances! "I Jesus".
Compared with the features to be pursued in days of breakdown
"But youthful lusts flee, and pursue righteousness, faith, love, peace, with those that call upon the Lord out of a pure heart", 2 Timothy 2: 22.
Thamar – Righteousness
"and Juda begat Phares and Zara of Thamar", Matthew 1: 3.
"And Judah acknowledged them, and said, She is more righteous than I, because I have not given her to Shelah my son", Genesis 38: 26
Rachab – Faith
"and Salmon begat Booz of Rachab", Matthew 1: 5.
"By faith Rahab the harlot did not perish along with the unbelieving, having received the spies in peace", Hebrews 11: 31.
Ruth – Love
"and Booz begat Obed of Ruth", Matthew 1: 5.
"… but Ruth clave to her … And Ruth said, Do not intreat me to leave thee, to return from following after thee; for whither thou goest I will go, and where thou lodgest I will lodge: thy people shall be my people, and thy God my God; where thou diest will I die, and there will I be buried. Jehovah do so to me, and more also, if aught but death part me and thee!", Ruth 1: 14-17.
While the actual word love is not used in connection with Ruth, her absolute and unconditional commitment to Naomi, to Naomi's people and to Naomi's God is, in fact, the definitive exptression of love. Compare the Hebrew bondman, Exodus 12: 1-6.
Her of Urias – Peace
"And David begat Solomon, of her that had been the wife of Urias", Matthew 1: 6.
"and she bore a son, and he called his name Solomon;" i.e., peaceful "and Jehovah loved him", 2 Samuel 12: 24.
"For where two or three are gathered together unto My name, there am I in the midst of them", Matthew 18: 20.
There are those who take up this verse, some even putting it on their notice boards, in a futile attempt to distinguish themselves from the sects with their various denominational names.
This is a presumptuous and unworthy use of His Name as such
groups are often identified with many unscriptural practices, thus violating "the Lord's commandment", 1 Corinthians 14: 37.
If we are to truly gather together unto His Name we should understand the force of His Name, and His character – and in the light of that give Him the central place in all our gatherings.
Matthew introduces Him as "Jesus Christ, Son of David, Son of Abraham",
Matthew 1: 1 – Jehovah's Anointed, in whom the promises will be fulfilled that to Him were made.
The following passages from Matthew, should be considered. Only a few thoughts which come immediately to mind can be shared here.
"And she shall bring forth a son, and thou shalt call His name Jesus, for He shall save His people from their sins … Behold, the virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel, which is, being interpreted, ' God with us ' … and he called His name Jesus", Matthew 1: 21-25.
As Jesus – Jah the Saviour – He is the great Deliverer, acting as Jehovah of old to save His people from that which the Egyptian bondage typified – bondage to the god of this world.
If we have not experienced deliverance from the religious and commercial entanglements of the world we cannot gather to His Name.
"Behold My servant, whom I have chosen, My beloved, in whom My soul has found its delight. I will put My Spirit upon Him, and He shall shew forth judgment to the nations … and on His name shall the nations hope", Matthew 12: 18-21.
We must joyfully share God's delight in Him and in the divine distinctions placed on Him if we are to hope on His Name – and gather to it.
"And Jesus coming up spoke to them, saying, All power has been given Me in heaven and upon earth. Go therefore and make disciples of all the nations, baptising them to the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatsoever I have enjoined you. And behold, I am with you all the days, until the completion of the age", Matthew 28: 18-20.
He now has "all power" and is presently using it for blessing as He will soon use it in the judgment of evil.
He is not here personally but His Name remains.
In the waiting time we can and should gather together in the sense of His power, not as defeated but as overcomers awaiting His glorious manifestation.
Scholars are divided on the identification of "the assemblies of Galatia" and consequently on the time when Paul wrote the epistle.
Some, espousing the North Galatian theory, contend that "Galatia" should be understood in its older sense as referring only to that part of central Asia Minor originally occupied by the Gallic Celts.
They reason that Paul established assemblies there on his second missionary journey – Acts 16: 6 – re-visiting them on his third journey – Acts 18: 23 – and wrote the epistle subsequently.
Others, preferring the South Galatian theory, hold that Paul refers to the Roman province of Galatia established by Augustus in 25 B.C. This province included additional territory to the south, in which Pisidian Antioch, Iconium, Lystra and Derbe were situated.
These then would be "the assemblies of Galatia" established on Paul's first journey, accompanied by Barnabas. The date of the epistle could thus have been much earlier.
The internal evidence all favours the South Galatian theory.
Being a Roman citizen – Acts 22: 25-29 – Paul would be far more likely to use "Galatia" to denote the Roman province rather than use it in the older and then obsolete sense.
Paul and Barnabas did establish assemblies in the southern part of the Roman province of Galatia. Acts 13: 13 – 14: 23.
The statement "And having passed through Phrygia and the Galatian country" clearly refers back to Acts 16: 1-5 – note especially Acts 15: 41 and 16: 4 – and not to some otherwise undocumented trip in which new assemblies were established in northern Galatia.
"I marvel that ye thus quickly change", 1: 6, indicates that the letter was written shortly after the assemblies were established, which is contrary to the northern theory.
It also alludes to the well known national trait of fickleness which characterised Galatians.
Luke gives an example of this idiosyncrasy in recording the quickly changing attitude of the inhabitants of Lystra, and their susceptibility to influence outside influence. Acts 14: 18-19.
The statement that "even Barnabas was carried away too", 2: 13. would be meaningful to the assemblies of south Galatia, which were the fruit of the labours of Paul and Barnabas.
It is unlikely that the supposed assemblies of north Galatia – even if such actually existed – would know Barnabas personally, as he and Paul had taken separate paths before Paul's second journey. Acts 15: 36-41.
There is no evidence that Barnabas returned to Antioch at a later date.
"As they" Paul and Silas "passed through the cities they instructed them to observe the decrees determined on by the apostles and elders who were in Jerusalem", Acts 16: 4.
Surely if the decision of Acts 15 had already been made Paul would have referred to it in combating the troublers of the Galatians.
Can it be believed that after such a landmark decision Peter and Barnabas would be affected by those who came "from James" – especially as James had such a prominent place in that decision? Galatians 2: 12-13; Acts 15: 13-21.
See 'Sauls' Early History' (in Studies: The Inspiration of the Scriptures) for the chronological sequence and comparison of parallell passages in the relevant sections of Acts and Galatians.
Taking all the internal indications into account, it seems clear that Paul wrote the epistle to the Galatians from Antioch in the long interval – "no little time", Acts 14: 28 – between his return, with Barnabas, from his first journey and their trip to Jerusalem in Acts 15.
Luke's purpose in writing Acts was not to blame or expose. Luke 1: 1-3; Acts 1: 1.
Therefore he says, "And certain persons, having come down from Judæa, taught …", Acts 13: 1 – without saying, as Paul did, "… from James …", Galatians 2: 12.
James, whose name was very likely falsely used as authority by those who came to Antioch, dispels any suspicions of having supported that line in his decisive statement at Jerusalem. Acts 15: 13-21.
Peter's dissimulation in Galatians 2: 11-12 is likewise not mentioned by Luke.
He who had been used to introduce the Gentiles into the assembly, in Acts 10 – 11, does not have his momentary weakness exposed.
It is unlikely that Paul would have mentioned either Peter or James unless it had been necessary in order to emphasize the seriousness of the whole matter to the Galatians.
In English, 'the Lord's Supper' is equivalent to 'Supper of the Lord' which is not the thought.
The original does not use a genitive, i.e., 'of the Lord' but an
adjective 'dominical' which means 'lordly'.
Compare Ministry by F. E. Raven, 6: 119-20.
The English word 'lordly', however, usually refers to the personal manner – not the character – and ordinarily carries an uncomplimentary connotation. The other English adjective for lord is 'noble' but this is hardly suitable either.
To paraphrase – it would be more in keeping to call it the 'regal' or 'imperial' supper – but these adjectives are derived from the words for 'king' and 'emperor', not 'lord' – so there is still some difficulty, although Jesus is "King of kings, and Lord of lords".
Although not the institution of the Lord's Supper, the best illustration is: "There therefore they made Him a supper", John 12: 2.
Such an occasion takes its dignified character from the personal and official worthiness of the One who is honoured: "to us there is … one Lord, Jesus Christ", 1 Corinthians 8: 6 –
in contrast to both the "lords many" of the heathen and to the heathen Roman emperor who demanded that divine honours be rendered to him.
In an unusual flash of brilliance, the usually misleading NIV reads, "Here a dinner was given in Jesus' honour".
Although on a much higer level, it is analogous to what men call 'a testimonial dinner'.
The other Scriptural term, "breaking of bread", is connected with "remembrance".
But it is not mere remembering. The divine thought is a memorial.
Christ has been rejected and cast out but we own Him as the rightful King and sovereign Lord, affirming our allegiance and devotion by the weekly commemoration or memorializing of Him, whose return we await to take up His rightful throne.
The following biographical sketches set out what can be gleaned from the Scriptures as to these two young men in their historical setting – and especially in relation to Paul.
There is a great need of committed young men to day to carry on what has been opened up in the ministries of the revival and the recovery of the truth.
It is hoped that the experiences of Mark and Timothy will provide stimulation to young men – and young women – even if they have failed to pursue the truth or declined spiritually,
to take up the great challenge of maintaining the truth which underlies and supports the Lord's Supper and the service of God, until He comes.
I say this not critically but feelingly, as one who has experienced failure to pursue the truth and spiritual decline – but who has been shown great grace and mercy, and drawn back by the Spirit to our the blessed Lord Jesus.
MARK
The many references to Mark show his importance as a warning to all, and especially younger brethren, of the consequences of lack of commitment to the Lord's interests, and as an encouragement that there is ample grace to recover and restore to serviceability.
It is probable that Mark made a veiled reference to himself and his failure when he said,
"And a certain young man followed Him with a linen cloth cast about his naked body; and the young men seize him; but he, leaving the linen cloth behind him, fled from them naked", Mark 14: 51-52.
The Lord may have held His last passover in Mark's father's house.
Judas had gone out before the institution of the Supper to make the final arrangements to betray the Lord. He may well have come with the soldiers and the band to the house, only to find that the Lord and the other disciples had already departed.
Judas would then suppose that the Lord would have gone to his accustomed resort at Gethsemane, and would lead the band there.
Mark, hearing the commotion outside, would have thrown the linen sheet about him and hurriedly followed.
This would account for the presence of the young man who was, clearly, neither part of the Lord's company nor of the crowd with Judas.
While Barnabas and Saul were first in Antioch, prophets came down from
Jerusalem. One of them, Agabus, prophesied that a severe famine was coming.
The brethren in Antioch sent Barnabas and Saul with aid to the brethren in Judaea. Acts 11: 25-30.
During the time they were in Jerusalem – Acts 12: 1-24 – several notable events took place:
Herod slew James, the brother of John,
Then he put Peter in prison, during the days of unleavened bread, purposing to deliver him to the Jews after the passover,
An angel of the Lord released Peter from prison,
The Lord smote Herod.
When Peter was released from prison, and had "become clearly conscious in himself, he came to the house of Mary, the mother of John who was surnamed Mark, where were many gathered together and praying", Acts 12: 12-17.
This is the first mention of Mark by name.
Certain inferences may be made:
Mary – one of the six in New Testament – was a godly sister, qualified to have the brethren in her home for meetings – compare Lydia, Acts 16: 15,
She was a woman of means, having a house large enough for many to gather in, and at least one maid – named Rhoda,
She was a widow, her husband not being named,
The Lord may have held the last passover and instituted the Supper in this house while her husband was still alive – Mark 14: 12-16,
This would account for Peter's familiarity, going there first, for he and John had been sent there to make preparations – Luke 22: 7-13,
Peter may have often been in Mary's house as his voice was easily recognized by Rhoda, the maid,
Mark's father being dead, Peter undoubtedly took a special interest in him, for he calls him "my son", 1 Peter 5: 13.
After the events of Acts 12, "Barnabas and Saul returned from Jerusalem, having fulfilled the service entrusted to them, taking also with them John, surnamed Mark", Acts 12: 25.
Barnabas, who was a relative – Colossian 4: 10 – may have suggested taking the fatherless Mark back to Antioch in a sense of responsibility for him.
Barnabas and Saul were sent out from Antioch for a special work and, perhaps at the suggestion of Barnabas, "they had John also as their attendant", Acts 13: 1-5.
Mark was not chosen by the Spirit for the work and he did not seem to have any exercise himself, for early on in their journey, "John separated from them and returned to Jerusalem", Acts 13: 13.
Paul and Barnabas completed their mission and returned to Antioch.
After some long time, they returned to Jerusalem again to see the apostles and elders because of the effect of Judaizing teachers who had come to Antioch.
After spending some time in Jerusalem, Paul suggested to Barnabas that they go back to the places they had visited on their earlier journey and
"Barnabas proposed to take with them John also, called Mark; but Paul thought it not well to take with them him who had abandoned them, going back from Pamphylia, and had not gone with them to the work".
This resulted in a separation. Barnabas sailed for Cyprus, his birth place – Acts 4: 36; taking Mark with him.
"But Paul having chosen Silas went forth, committed by the brethren to the grace of God", Acts 15: 36-40.
Peter may been instrumental in Mark's subsequent recovery, for he says,
"She that is elected with you in Babylon salutes you, and Marcus my son", 1 Peter 5: 13.
Peter would doubtless have told Mark of his own failure and of the Lord's service of recovery to himself. Luke 22: 31-34, 61-62; John 20: 15-19; 1 Peter 5: 1-4.
Mark was also reconciled with Paul for, in writing from Rome during his first imprisonment – Acts 28: 30-31 – Paul says,
"Epaphras salutes thee, my fellow-prisoner in Christ Jesus; Mark, Aristarchus, Demas, Luke, my fellow-workmen", Philemon 23-24.
"Aristarchus my fellow-captive salutes you, and Mark, Barnabas's cousin, concerning whom ye have received orders, (if he come to you, receive him)", Colossians 4: 10.
In his final imprisonment and facing death, writing to Timothy, Paul says,
"Take Mark, and bring him with thyself, for he is serviceable to me for ministry", 2 Timothy 4: 11.
How Paul must have rejoiced, in view of his own imminent departure, to
have Mark available to continue the work of the ministry.
And what a grand conclusion to have the precious and instructive gospel account, written by Mark in the power of the Spirit.
On Paul's first journey, with Barnabas, many disciples had been made in Derbe, Timothy's home town – if not his birthplace. Acts 14: 20-21; 20: 4.
It was likely on that occasion that Timothy's grandmother, Lois, and mother, Eunice, were converted.
We do know how old Timothy may have been then but he was led to faith in Christ by the prayers and instruction of his grandmother and mother, 2 Timothy 1: 5
– and through the influence of the Holy Scriptures, as Paul says – "from a child thou hast known the sacred letters, which are able to make thee wise unto salvation, through faith which is in Christ Jesus", 2 Timothy 3: 15.
On his second journey, with Silas, Paul "came to Derbe and Lystra: and behold, a certain disciple was there, by name Timotheus, son of a Jewish believing woman, but the father a Greek, who had a good testimony of the brethren in Lystra and Iconium.
Him would Paul have go forth with him, and took him and circumcised him on account of the Jews who were in those places, for they all knew his father that he was a Greek", Acts 16: 1-3.
As Silas replaced Barnabas, so Timothy replaced the unreliable Mark.
Who could have foreseen that they would be brought together as Paul finished his course?
Timothy was evidently somewhat timid but, nevertheless he was divinely furnished for his service under Paul.
There had been prophecies as to him and he had received his gift from God by the laying on of hands of the elderhood and of Paul himself. 1 Timothy 1: 18, 4: 14; 2 Timothy 1: 6.
Timothy, though not mentioned by name, was with Paul at Troas, Philippi, Thessalonica and Berea. When the Jews from Thessalonica came to stir up the crowds in Berea
"immediately the brethren sent away Paul to go as to the sea; but Silas and Timotheus abode there. But they that conducted Paul brought him as far as Athens; and, having received a commandment to Silas and Timotheus, that they should come to him as quickly as possible, they departed", Acts 17: 14-15.
After Silas and Timothy arrived in Athens – not recorded by Luke – Paul was so concerned about the Thessalonians that he sent Timothy back there to confirm and encourage them in their faith.
As soon as Timothy returned with good news, Paul wrote to them, joining Silas and Timothy with him in the salutation. 1 Thessalonians 1: 1; 3: 18.
Timothy is also mentioned in the salutation of 2 Thessalonians, which appears to have been written shortly after the first letter.
Paul appears to have written from Corinth, while staying with Aquila and Priscilla, for Luke says, "when both Silas and Timotheus came down from Macedonia, Paul was pressed in respect of the word, testifying to the Jews that Jesus was the Christ", Acts 18: 5.
The subject was "the Son of God, Jesus Christ, He who has been preached by us among you (by me and Silvanus and Timotheus)", 2 Corinthians 1: 19.
After more than 18 months in Corinth, Paul left via Cenchrea stopping briefly at Ephesus, where he left Aquila and Priscilla – and went on to Caesarea and to Jerusalem for the feast – Pentecost ?.
From Jerusalem Paul went to Antioch, and then through Galatia and Phrygia, finally arriving at Ephesus again, where he stayed for at least two years.
Though unrecorded, it appears that Timothy was with him all this time,
for "when these things were fulfilled, Paul purposed in his spirit to go to Jerusalem, passing through Macedonia and Achaia, saying, After I have been there I must see Rome also. And having sent into Macedonia two of those ministering to him, Timotheus and Erastus, he remained himself awhile in Asia", Acts 19: 21-22.
It is likely that Paul wrote to the Corinthians at this time – 1 Corinthians 16: 5-8 – perhaps even sending the letter with Timothy –
"For this reason I have sent to you Timotheus, who is my beloved and faithful child in the Lord, who shall put you in mind of my ways as they are in Christ, according as I teach everywhere in every assembly …
Now if Timotheus come, see that he may be with you without fear; for he works the work of the Lord, even as I", 1 Corinthians 4: 17; 16: 10.
Paul left Ephesus for Macedonia (where he would be rejoined by Timothy) and travelled south to Greece, spending three months there, doubtless visiting Corinth.
It is likely that he wrote to the Romans while there, accompanied by several including "Timotheus" whom he calls "my fellow-workman", Romans 16: 21.
He intended to sail to Syria but, because of a plot of the Jews, decided to go back through Macedonia – from which he probably wrote the second letter to Corinth,
in which he associates Timothy with himself in the salutation.
"And there accompanied him as far as Asia, Sopater son of Pyrrhus, a Berean; and of Thessalonians, Aristarchus and Secundus, and Gaius and Timotheus of Derbe, and of Asia, Tychicus and Trophimus. These going before waited for us in Troas", Acts 20: 4.
Paul made his final journey to Jerusalem from Troas.
The only one of his seven companions who is definitely said to have been with him in Jerusalem is "Trophimus the Ephesian", Acts 22: 29.
Timothy's whereabouts in this period are not clear.
Having been chosen by Paul to accompany him, it is inconceivable that he would not remain near Paul – unless sent by Paul on some mission.
He may have been at Caesarea and allowed access to Paul for Felix, the governor, gave orders "that he should have freedom, and to hinder none of his friends to minister to him", Acts 24: 23.
When Paul is finally sent to Rome, Luke comments only on "Aristarchus, a
Macedonian of Thessalonica, being with us", Acts 27: 2.
Luke's record of Paul's history ends: "And he remained two whole years in his own hired lodging, and received all who came to him, preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ, with all freedom unhinderedly", Acts 28: 30-31.
But, clearly, Timothy is with Paul in Rome during that first imprisonment for in three of his letters during that time, Paul joins Timothy with him in his salutations.
"Paul, apostle of Christ Jesus, by God's will, Timotheus the brother", Colossians 1: 1.
"Paul and Timotheus, bondmen of Jesus Christ", Philippians 1: 1.
"Paul, prisoner of Christ Jesus, and Timotheus the brother", Philemon 1: 1.
That Timothy was also imprisoned for a time is confirmed by "Know that our brother Timotheus is set at liberty; with whom, if he should come soon, I will see you", Hebrews 13: 23.
Paul's valuation of Timothy to the Philippians, who knew him personally and could appreciate it, is outstanding:
"But I hope in the Lord Jesus to send Timotheus to you shortly, that I also may be refreshed, knowing how ye get on. For I have no one like-minded who will care with genuine feeling how ye get on", Philippians 2: 19-20.
Subsequently, after they had both been released, they appear to have travelled together again for some time.
Later, in writing to "Timotheus, my true child in faith", Paul reminds him, "Even as I begged thee to remain in Ephesus, when I was going to Macedonia, that thou mightest enjoin some not to teach other doctrines",
1 Timothy 1: 2-3.
Paul's affection for Timothy and his urgent concern that the truth should be maintained in doctrine and practice, both by Timothy and the saints, is evident.
When imprisoned again, and facing imminent death, Paul writes one last letter to "Timotheus, my beloved child", 2 Timothy 1: 1.
His expressions of affection and concern are touching indeed. In his first imprisonment, he refers to himself as "Paul the aged", Philemon 9.
How much more so, perhaps some years later and in a dank Roman prison, with few, if any, of the past privileges he was granted.
He exhorts Timothy, who seems to have been declining, "to rekindle the gift of God which is in thee by the putting on of my hands", 2 Timothy 1: 6.
Then he passes on to him the responsibility for the maintenance of the truth in the difficult times to come when he, Paul, would no longer be present.
Then he urges: "Take Mark, and bring him with thyself, for he is serviceable to me for ministry", 2 Timothy 4: 11.
How comforted Paul must have been to face leaving the scene of testimony knowing that he could depend on a revived Timothy and a recovered Mark.