second admonition. Paul asks Titus to come to him at Nicopolis and, after giving other missionary instructions, stresses again the need for fine works, in order not to be unfruitful.​—3:2, 7, 8.

WHY BENEFICIAL

 8. What in Paul’s counsel in the letter to Titus is “fine and beneficial” for us today, and why?

⁸ The Cretan Christians lived in an environment of lying, corruption, and greed. Should they just go along with the crowd? Or should they take definite steps to separate themselves completely to serve as a people sanctified to Jehovah God? In making known through Titus that the Cretans should “keep their minds on maintaining fine works,” Paul said: “These things are fine and beneficial to men.” It is “fine and beneficial” today also, in a world that has sunk into a mire of untruthfulness and dishonest practices, that real Christians “learn to maintain fine works,” being fruitful in God’s service. (3:8, 14) All of Paul’s condemnation of the immorality and wickedness that threatened the congregations in Crete stands as a warning to us now when ‘the undeserved kindness of God instructs us to repudiate ungodliness and worldly desires and to live with soundness of mind and righteousness and godly devotion amid this system of things.’ Christians should also be “ready for every good work” in showing obedience to governments, maintaining a good conscience.​—2:11, 12; 3:1.

 9. How is the importance of right teaching underlined, especially as a responsibility of an overseer?

⁹ Titus 1:5-9 supplements 1 Timothy 3:2-7 in showing what holy spirit requires of overseers. This lays emphasis on the overseer’s “holding firmly to the faithful word” and being a teacher in the congregation. How necessary this is in bringing all along to maturity! In fact, this need for right teaching is emphasized several times in the letter to Titus. Paul admonishes Titus to “keep on speaking what things are fitting for healthful teaching.” The aged women are to be “teachers of what is good,” and slaves are ‘to adorn the teaching of their Savior, God, in all things.’ (Titus 1:9; 2:1, 3, 10) Stressing the need for Titus as an overseer to be firm and fearless in his teaching, Paul says: “Keep on speaking these things and exhorting and reproving with full authority to command.” And in the case of those who disobey, he says: “Keep on reproving them with severity, that they may be healthy in the faith.” Thus, Paul’s letter to Titus is especially “beneficial for teaching, for reproving, for setting things straight, for disciplining in righteousness.”​—Titus 2:15; 1:13; 2 Tim. 3:16.

10. In what does the letter to Titus encourage us, and what happy hope does it stimulate?

¹⁰ The letter to Titus stimulates our appreciation for the undeserved kindness of God and encourages us to turn from the ungodliness of the world ‘while we wait for the happy hope and glorious manifestation of the great God and of our Savior, Christ Jesus.’ So doing, those who have been declared righteous through Christ Jesus may become “heirs according to a hope of everlasting life” in the Kingdom of God.​—Titus 2:13; 3:7.

Bible Book Number 57​—Philemon

Writer: Paul

Place Written: Rome

Writing Completed: c. 60–61 C.E.

 1. What are some of the characteristics of the letter to Philemon?

THIS very tactful and loving letter of Paul is of great interest to Christians today. Not only is it the shortest epistle preserved from the hand of the “apostle to the nations” but in the whole Bible only Second and Third John contain less material. Also, it is the only “private” letter of Paul, in that it was not addressed officially to a congregation or a responsible overseer but was addressed to a private person and dealt solely with the special problem Paul wanted to discuss with this Christian brother, the apparently well-to-do Philemon, who lived in the Phrygian city of Colossae, in the very heart of Asia Minor.​—Rom. 11:13.

 2. Against what background and for what purpose was the letter to Philemon written?

² The purpose of the letter is clearly revealed: During his first imprisonment in Rome (59-61 C.E.), Paul had great freedom to preach the Kingdom of God. Among those who listened to his preaching was Onesimus, a runaway slave from the household of Philemon, Paul’s friend. As a result, Onesimus became a Christian, and Paul decided, with Onesimus’ consent, to send him back to Philemon. It was at this time, also, that Paul wrote letters to the congregations in Ephesus and Colossae. In both of these letters, he gave good counsel to Christian slaves and slave owners on how to conduct themselves properly in this relationship. (Eph. 6:5-9; Col. 3:22–4:1) However, over and above this, Paul composed a letter to Philemon in which he personally pleaded in behalf of Onesimus. It was a letter written with his own hand​—an unusual thing for Paul. (Philem. 19) This personal touch added greatly to the weight of his plea.

 3. When was the letter to Philemon most likely penned, and how was it forwarded?

³ The letter was most likely penned about 60-61 C.E., as Paul had apparently preached in Rome long enough to make converts. Also, because he expresses hope, in verse 22, of being released, we can conclude that the letter was written after some time of his imprisonment had elapsed. It appears that these three letters, one for Philemon and those for the congregations in Ephesus and Colossae, were dispatched with Tychicus and Onesimus.​—Eph. 6:21, 22; Col. 4:7-9.

 4. What proves the writership and the authenticity of Philemon?

⁴ That Paul was the writer of Philemon is evident from the first verse, where he is mentioned by name. He was acknowledged as such by Origen and Tertullian.a The authenticity of the book is also supported by its being listed, with others of Paul’s epistles, in the Muratorian Fragment of the second century C.E.

CONTENTS OF PHILEMON

 5. (a) With what greetings and commendation does the letter open? (b) What does Paul tell Philemon of his slave Onesimus?

⁵ Onesimus sent back to his master “as more than a slave” (Vss. 1-25). Paul sends warm greetings to Philemon, to Apphia “our sister,” to Archippus “our fellow soldier,” and to the congregation in Philemon’s house. He commends Philemon (whose name means “Loving”) for the love and faith he has toward the Lord Jesus and the holy ones. Reports of Philemon’s love have brought Paul much joy and comfort. Paul, an aged man and a prisoner, now expresses himself with great freeness of speech concerning his “child” Onesimus, to whom he became “a father” while in prison bonds. Onesimus (whose name means “Profitable”) had formerly been useless to Philemon, but now he is useful to both Philemon and Paul.​—Vss. 2, 10.

 6. What kind of treatment does Paul recommend for Onesimus, and with what tactful reasoning?

⁶ The apostle would like to keep Onesimus to minister to him in prison, but he would not do so without Philemon’s consent. So he is sending him back, “no longer as a slave but as more than a slave, as a brother beloved.” Paul asks that Onesimus be received kindly, the same way Paul himself would be received. If Onesimus has wronged Philemon, let it be charged to Paul’s account, for, Paul tells Philemon, “You owe me even yourself.” (Vss. 16, 19) Paul hopes he may soon be released and that he may visit Philemon, and he concludes with greetings.

WHY BENEFICIAL

 7. As regards Onesimus, how was Paul adhering to his high call as an apostle?

⁷ As is shown by this letter, Paul was not preaching a “social gospel,” trying to do away with the existing system of things and its institutions, such as slavery. He did not arbitrarily set even Christian slaves free, but, rather, he sent the runaway slave Onesimus on a journey taking him over 900 miles [1400 km] from Rome to Colossae, right back to his master Philemon. Thus Paul adhered to his high call as an apostle, abiding strictly by his divine commission of “preaching the kingdom of God . . . and teaching the things concerning the Lord Jesus Christ.”​—Acts 28:31; Philem. 8, 9.

 8. What practical application of Christian principles does Philemon illustrate?

⁸ The letter to Philemon is revealing in that it shows the love and unity that existed among the Christians of the first century. In it we learn that the early Christians called one another “brother” and “sister.” (Philem. 2, 20) In addition, it reveals for Christians today the practical application of Christian principles among Christian brothers. On the part of Paul, we find the expression of brotherly love, respect for civil relations and for the property of another, effective tactfulness, and commendable humility. Instead of trying to compel Philemon to forgive Onesimus by the weight of the authority he possessed as a leading overseer in the Christian congregation, Paul humbly appealed to him on the basis of Christian love and his personal friendship. Overseers today can benefit from the tactful manner in which Paul approached Philemon.

 9. By complying with Paul’s request, what fine precedent that is of interest to Christians today would Philemon set?

⁹ Paul obviously expected Philemon to comply with his request, and Philemon’s doing so would be a practical application of what Jesus said at Matthew 6:14 and of what Paul said at Ephesians 4:32. Christians today can likewise be expected to be kind and forgiving toward an offending brother. If Philemon could be forgiving toward a slave that he owned and that he was legally free to mistreat as he pleased, Christians today should be able to forgive an offending brother​—a far less difficult task.

10. How is the operation of Jehovah’s spirit evident in the letter to Philemon?

¹⁰ The operation of Jehovah’s spirit is very evident in this letter to Philemon. It is manifested in the masterful way in which Paul handled a very touchy problem. It is evident in the fellow feeling, the tender affection, and the trust in a fellow Christian that are exhibited by Paul. It is seen in the fact that the letter to Philemon, like the other Scriptures, teaches Christian principles, encourages Christian unity, and magnifies the love and faith that abound among “the holy ones,” who hope in God’s Kingdom and in whose conduct is reflected the loving-kindness of Jehovah.​—Vs. 5.

[Footnotes]

Bible Book Number 58​—Hebrews

Writer: Paul

Place Written: Rome

Writing Completed: c. 61 C.E.

 1. In line with what commission did Paul write the letter to the Hebrews?

PAUL is best known as the apostle “to the nations.” But was his ministry confined to the non-Jews? Not at all! Just before Paul was baptized and commissioned for his work, the Lord Jesus said to Ananias: “This man [Paul] is a chosen vessel to me to bear my name to the nations as well as to kings and the sons of Israel.” (Acts 9:15; Gal. 2:8, 9) The writing of the book of Hebrews was truly in line with Paul’s commission to bear the name of Jesus to the sons of Israel.

 2. How may arguments against Paul’s writership of Hebrews be refuted?

² However, some critics doubt Paul’s writership of Hebrews. One objection is that Paul’s name does not appear in the letter. But this is really no obstacle, as many other canonical books fail to name the writer, who is often identified by internal evidence. Moreover, some feel that Paul may have deliberately omitted his name in writing to the Hebrew Christians in Judea, since his name had been made an object of hatred by the Jews there. (Acts 21:28) Neither is the change of style from his other epistles any real objection to Paul’s writership. Whether addressing pagans, Jews, or Christians, Paul always showed his ability to “become all things to people of all sorts.” Here his reasoning is presented to Jews as from a Jew, arguments that they could fully understand and appreciate.​—1 Cor. 9:22.

 3. What internal evidence both supports Paul’s writership of Hebrews and indicates that he wrote primarily for the Jews?

³ The internal evidence of the book is all in support of Paul’s writership. The writer was in Italy and was associated with Timothy. These facts fit Paul. (Heb. 13:23, 24) Furthermore, the doctrine is typical of Paul, though the arguments are presented from a Jewish viewpoint, designed to appeal to the strictly Hebrew congregation to which the letter was addressed. On this point Clarke’s Commentary, Volume 6, page 681, says concerning Hebrews: “That it was written to Jews, naturally such, the whole structure of the epistle proves. Had it been written to the Gentiles, not one in ten thousand of them could have comprehended the argument, because unacquainted with the Jewish system; the knowledge of which the writer of this epistle everywhere supposes.” This helps to account for the difference of style when compared with Paul’s other letters.

 4. What further evidence is there as to Paul’s writership of Hebrews?

⁴ The discovery in about 1930 of the Chester Beatty Papyrus No. 2 (P⁴⁶) has provided further evidence of Paul’s writership. Commenting on this papyrus codex, which was written only about a century and a half after Paul’s death, the eminent British textual critic Sir Frederic Kenyon said: “It is noticeable that Hebrews is placed immediately after Romans (an almost unprecedented position), which shows that at the early date when this manuscript was written no doubt was felt as to its Pauline authorship.”a On this same question, McClintock and Strong’s Cyclopedia states pointedly: “There is no substantial evidence, external or internal, in favor of any claimant to the authorship of this epistle except Paul.”b

 5. How do the contents of Hebrews prove it to be inspired?

⁵ Apart from the book’s acceptance by the early Christians, the contents of Hebrews prove that it is “inspired of God.” It continually points the reader toward the Hebrew Scripture prophecies, making numerous references to the early writings, and shows how these were all fulfilled in Christ Jesus. In the first chapter alone, no less than seven quotations from the Hebrew Scriptures are used as the point is developed that the Son is now superior to the angels. It constantly magnifies Jehovah’s Word and his name, pointing to Jesus as the Chief Agent of life and to God’s Kingdom by Christ as mankind’s only hope.

 6. What does the evidence indicate as to place and time of writing of Hebrews?

⁶ As to the time of writing, it has already been shown that Paul wrote the letter while in Italy. In concluding the letter, he says: “Take note that our brother Timothy has been released, with whom, if he comes quite soon, I shall see you.” (13:23) This seems to indicate that Paul was expecting an early release from prison and hoped to accompany Timothy, who had also been imprisoned but who had already been released. Thus, the final year of Paul’s first imprisonment in Rome is suggested as the date of writing, namely, 61 C.E.

 7. With what kind of opposition were the Jewish Christians in Jerusalem faced, and what did they need?

⁷ During the time of the end of the Jewish system of things, a period of crucial testing came upon the Hebrew Christians in Judea and especially on those in Jerusalem. With the growth and spread of the good news, the Jews were becoming bitter and fanatic in the extreme in their opposition to the Christians. Only a few years earlier, the mere appearance of Paul in Jerusalem had stirred up a riot, with the religious Jews screaming at the top of their voices: “Take such a man away from the earth, for he was not fit to live!” More than 40 Jews had bound themselves with a curse neither to eat nor to drink until they had done away with him, and it required a strong escort of heavily armed troops to bring him down by night to Caesarea. (Acts 22:22; 23:12-15, 23, 24) In this atmosphere of religious fanaticism and hatred of Christians, the congregation had to live, preach, and keep themselves firm in the faith. They had to have sound knowledge and understanding of how Christ fulfilled the Law that they might keep from falling back to Judaism and its observing of the Mosaic Law with the offering of animal sacrifices, all of it now nothing more than empty ritual.

 8. Why was Paul admirably equipped to write this letter to the Hebrews, and what array of arguments did he present?

⁸ No one was better able to understand the pressure and persecution to which the Jewish Christians were exposed than the apostle Paul. No one was better equipped to supply them with powerful arguments and refutations of Jewish tradition than Paul, the former Pharisee. Drawing on his vast knowledge of the Mosaic Law, learned at the feet of Gamaliel, he presented incontestable proof that Christ is the fulfillment of the Law, its ordinances, and its sacrifices. He showed how these had now been replaced by far more glorious realities, bringing inestimably greater benefits under a new and better covenant. His keen mind lined up proof after proof in clear and convincing array. The end of the Law covenant and the coming in of the new covenant, the superiority of Christ’s priesthood over the Aaronic priesthood, the real value of Christ’s sacrifice compared with the offerings of bulls and goats, the entry of Christ into the very presence of Jehovah in the heavens rather than into a mere earthly tent​—all these strikingly new teachings, hateful in the extreme to the unbelieving Jews, were here presented to the Hebrew Christians with such abundant evidence from the Hebrew Scriptures that no reasonable Jew could fail to be convinced.

 9. What powerful weapon did the letter of Hebrews become, and how was it a demonstration of Paul’s love?

⁹ Armed with this letter, the Hebrew Christians had a new and powerful weapon to stop the mouths of the persecuting Jews, as well as a persuasive argument with which to convince and convert honest Jews seeking God’s truth. The letter shows Paul’s deep love for the Hebrew Christians and his burning desire to help them in a practical way in their time of great need.

CONTENTS OF HEBREWS

10. What do the opening words of Hebrews state with regard to Christ’s position?

¹⁰ The exalted position of Christ (1:1–3:6). The opening words focus attention on Christ: “God, who long ago spoke on many occasions and in many ways to our forefathers by means of the prophets, has at the end of these days spoken to us by means of a Son.” This Son is the appointed Heir of all things and the reflection of his Father’s glory. Having made a purification for our sins, he has now “sat down on the right hand of the Majesty in lofty places.” (1:1-3) Paul quotes scripture upon scripture to prove Jesus’ superiority over the angels.

11. (a) Why does Paul counsel paying more than the usual attention to the things heard? (b) Because of his experiences and his exalted position, what things is Jesus able to accomplish?

¹¹ Paul writes that “it is necessary for us to pay more than the usual attention.” Why so? Because, argues Paul, if there was severe retribution for disobeying “the word spoken through angels, . . . how shall we escape if we have neglected a salvation of such greatness in that it began to be spoken through our Lord?” God made “the son of man” a little lower than angels, but now we behold this Jesus “crowned with glory and honor for having suffered death, that he by God’s undeserved kindness might taste death for every man.” (2:1-3, 6, 9) In bringing many sons to glory, God first made this Chief Agent of their salvation “perfect through sufferings.” He it is who brings the Devil to nothing and emancipates “all those who for fear of death were subject to slavery all through their lives.” Jesus thus becomes “a merciful and faithful high priest.” And wonderfully, since he himself suffered under test, “he is able to come to the aid of those who are being put to the test.” (2:10, 15, 17, 18) Hence, Jesus is counted worthy of more glory than Moses.

12. What course must Christians avoid if they are to enter into God’s rest?

¹² Entering into God’s rest by faith and obedience (3:7–4:13). Christians, of all people, should take warning from the Israelites’ example of unfaithfulness, for fear of developing “a wicked heart lacking faith by drawing away from the living God.” (Heb. 3:12; Ps. 95:7-11) Because of disobedience and lack of faith, the Israelites who left Egypt failed to enter God’s rest, or Sabbath, during which he has desisted from creative works as respects the earth. However, Paul explains: “There remains a sabbath resting for the people of God. For the man that has entered into God’s rest has also himself rested from his own works, just as God did from his own.” The pattern of disobedience shown by Israel is to be avoided. “For the word of God is alive and exerts power and is sharper than any two-edged sword . . . and is able to discern thoughts and intentions of the heart.”​—Heb. 4:9, 10, 12.

13. (a) How did Christ become “a priest forever,” responsible for everlasting salvation? (b) Why does Paul urge the Hebrews to press on to maturity?

¹³ Mature view of superiority of Christ’s priesthood (4:14–7:28). Paul urges the Hebrews to hold on to confessing Jesus, the great High Priest who has passed through the heavens, that they may find mercy. The Christ did not glorify himself, but it was the Father who said: “You are a priest forever according to the manner of Melchizedek.” (Heb. 5:6; Ps. 110:4) First, Christ was made perfect for the position of high priest by learning obedience through suffering, in order to become responsible for everlasting salvation to all those obeying him. Paul has “much to say and hard to be explained,” but the Hebrews are still babes in need of milk, when, in fact, they ought to be teachers. “Solid food belongs to mature people, to those who through use have their perceptive powers trained to distinguish both right and wrong.” The apostle urges them to “press on to maturity.”​—Heb. 5:11, 14; 6:1.

14. How may believers inherit the promise, and how has their hope been established?

¹⁴ It is impossible for those who have known the word of God and who have fallen away to be revived again to repentance “because they impale the Son of God afresh for themselves and expose him to public shame.” Only through faith and patience can believers inherit the promise made to Abraham​—a promise made sure and firm by two unchangeable things: God’s word and his oath. Their hope, which is as “an anchor for the soul, both sure and firm,” has been established by Jesus’ entry “within the curtain” as Forerunner and High Priest according to the manner of Melchizedek.​—6:6, 19.

15. What shows that Jesus’ priesthood, being according to the manner of Melchizedek, would be superior to that of Levi?

¹⁵ This Melchizedek was both “king of Salem” and “priest of the Most High God.” Even the family head Abraham paid tithes to him, and through him Levi, who was still in the loins of Abraham, did so. Melchizedek’s blessing of Abraham thus extended to the unborn Levi, and this showed that the Levitical priesthood was inferior to that of Melchizedek. Further, if perfection came through the Levitical priesthood of Aaron, would there be need for another priest “according to the manner of Melchizedek”? Moreover, since there is a change of priesthood, “there comes to be of necessity a change also of the law.”​—7:1, 11, 12.

16. Why is the priesthood of Jesus superior to the priesthood under the Law?

¹⁶ The Law, in fact, made nothing perfect but proved to be weak and ineffective. Because they kept dying, its priests were many, but Jesus by “continuing alive forever has his priesthood without any successors. Consequently he is able also to save completely those who are approaching God through him, because he is always alive to plead for them.” This High Priest, Jesus, is “loyal, guileless, undefiled, separated from the sinners,” whereas the high priests appointed by the Law are weak, having first to offer sacrifices for their own sins before they can intercede for others. So the word of God’s sworn oath “appoints a Son, who is perfected forever.”​—7:24-26, 28.