Sermon Tone Analysis
Overall tone of the sermon
This automated analysis scores the text on the likely presence of emotional, language, and social tones. There are no right or wrong scores; this is just an indication of tones readers or listeners may pick up from the text.
A score of 0.5 or higher indicates the tone is likely present.
Emotion Tone
Anger
0.17UNLIKELY
Disgust
0.12UNLIKELY
Fear
0.19UNLIKELY
Joy
0.6LIKELY
Sadness
0.51LIKELY
Language Tone
Analytical
0UNLIKELY
Confident
0UNLIKELY
Tentative
0.03UNLIKELY
Social Tone
Openness
0.89LIKELY
Conscientiousness
0.47UNLIKELY
Extraversion
0.51LIKELY
Agreeableness
0.63LIKELY
Emotional Range
0.59LIKELY
Tone of specific sentences
Tones
Emotion
Language
Social Tendencies
Anger
< .5
.5 - .6
.6 - .7
.7 - .8
.8 - .9
> .9
Even in the fifties there were at least two house churches in Ephesus (2
Tim 1:16; 4:19).
The size and impact of the church at Ephesus is reflected
by the uproar of the silversmiths (Acts 19:23-40) who would hardly have
reacted so strongly to a minor threat to their sales.
The opponents originated as a judaizing segment of the ritually strict
Hebraioi - the circumcision party of the Jerusalem church (cf Acts 11:2
with Tit 1:10), which combined a demand for Gentile adherence to the Mosaic
regulations and an ascetic ritualism with a zeal for visions of angels and,
at least in the diaspora, gnosticizing tendencies to promote an experience
of a (distorted) divine wisdom and knowledge, and to depreciate matter and
physical resurrection and redemption.
In the pastorals, the gnosticizing judaizers were known as the circumcision
party (Tit 1:10) and continued their claim to be 'teachers of the Law' (1
Tim 1:7) although they apparently no longer stressed, as in Galatians, the
duty of circumcision.
The young man was evidently of a timid disposition, for Paul urges the
Corinthians to set him at ease and not to despise him (1 Cor.
16:10-11; cf.
4:17ff.).[1]
it would seem that Paul left Timothy at Ephesus (1 Tim.
1:3) and
commissioned him to deal with false teachers and supervise public worship
and the appointment of church officials.[2]
Although Paul evidently hoped
to rejoin Timothy, the fear that he might be delayed occasioned the writing
of the first letter to him, and this was followed by another when Paul was
not only rearrested but on trial for his life.
Timothy was urged to hasten
to him, but whether he arrived in time cannot be ascertained.
Later Timothy
himself became a prisoner as Heb.
13:23 shows, but no details are given,
and of his subsequent history nothing definite is known.[3]
He was affectionate (2 Tim.
1:4) but very fearful (2 Tim.
1:7ff.),
needing
not a few personal admonitions from his father in the faith; he is warned
not to give way to youthful lusts (2 Tim.
2:22) and not to be ashamed of
the gospel (2 Tim.
1:8).
Yet no other of Paul's companions is so warmly
commended for his loyalty (1 Cor.
16:10; Phil.
2:19ff.; 2 Tim.
3:10ff.).[4]
Timothy is heir to a maternal heritage of sincere Christian faith evoked in
the names of his mother Eunice and grandmother Lois (2 Tim 1:5).
This
spiritual foundation is imaged in a firm faith rooted in his knowing "the
sacred writings that instruct in salvation" since childhood (2 Tim 3:14-
15).
[5]
With his youthfulness we find a vulnerability marked by ~*"tears" (2 Tim
1:4), but tenderness is no exemption from serving as "a good soldier of
Christ Jesus" (2 Tim 2:3) and "suffering for the gospel" (2 Tim 1:8).
[6]
The First Epistle was probably written from Macedonia, a.d.
65, in the
interval between St. Paul's first and second imprisonments at Rome. [7]
The son of a mixed marriage; his mother, who evidently instructed him in
the Scriptures, was a Jewess and his father a Greek (Acts 16:1; 2 Tim.
1:5).
He was a native of Lystra (Acts 16:1) and was highly esteemed by his
Christian brethren both there and in Iconium (Acts 16:2).
When he became a
Christian is not specifically stated, but it is a reasonable inference that
he was a convert of Paul's first missionary journey, which included Lystra
in its itinerary, and that on that occasion he witnessed Paul's sufferings
(2 Tim.
3:11).
It is not certain when Timothy's mother Eunice became a
Christian, perhaps before Timothy, but certainly before Paul's second
missionary journey.[8]
Some men were coming in and spreading the dilution disease.
What were these
men like?
.
Combined belief in Jesus with following other OT practices
.
Created or followed made-up myths and genealogies - possibly rooted in
the OT
.
Called themselves Teachers of the Law
.
They say that the resurrection had already taken place (2 Timothy
2:18)
.
Said people should not marry (1 Timothy 4:3)
.
Abstain from certain foods (1 Timothy 4:3)
.
Among those who had fallen for this were Hymenaeus and Alexander (1
Timothy 1:20), and Philetus (2 Timothy 2:16-18).
Their teaching was
spreading like gangrene (2 Timothy 2:17).
.
Motivated by money (1 Timothy 6:3-5; 10)
-----------------------
cf.
confer (Lat.), compare
ff. and the following (verses, etc.)
[1]Wood, D. R. W., Wood, D. R. W., & Marshall, I. H. (1996, c1982, c1962).
New Bible Dictionary.
< .5
.5 - .6
.6 - .7
.7 - .8
.8 - .9
> .9