In 1 Timothy 4.1-5, Paul mentions two particular teachings that characterise the ‘later times’.   They are forbidding of marriage and abstinence of certain foods.   These two issues seem relevant to the situation that Timothy was facing in the Ephesian church, or even more broadly that the Church at that time was facing.   This exegetical note intends to answer the question, ‘How does this contextual teaching about marriage and foods in Paul’s day relate to the false teaching in ‘later times’? The passage in question reads as follows: Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons,  2  through the insincerity of liars whose consciences are seared,  3  who forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth.  4  For everything created by God is good, and nothing is to be rejected if it is rece

  The disciples and the master passed along the Welsh coast on their way from Cardiff to Swansea.   About halfway, they spent several days in the region of Dunraven Castle, enjoying the ruins, beaches, and cliffs.   One day, sitting amidst the grounds of the old, ruined castle, a discussion arose among them about why the Church in Wales was crumbling into ruin as well.   ‘More than ten Anglican churches close each year,’ one of them said. [1]   Another commented, ‘Some say that it will be extinct by 2040, if not before.’   A third said, ‘Two years ago, the clergy voted in favour of blessings for same-sex, so-called “marriages” and civil unions.   The bishops support pride marches, homosexual unions, and transgenderism while denouncing the historic teaching of the Church.’ [2] The master said, ‘Now that is a point worth noting.   Almost all the old denominations in Wales are in decline, indeed, it is so throughout the United Kingdom and the Americas.   The Welsh Presbyterians, United

 In the English Standard Version translation of Romans 3.25, we read that 'God put [Jesus Christ] forward as a propitiation [ hilastērion ] by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins.'  Discussion of the meaning of  hilastērion in this verse weighs three options (not mutually exclusive): 1. 'Mercy seat,' that is, the place of the sacrifice of atonement in the holy of holies of the Temple. 2. 'Expiate,' meaning the removal of sin and guilt, such as with a sacrifice. 3. 'Propitiate,' meaning the removal of sin and guilt and appeasement of wrath/anger. 'Propitiation' includes the meaning of 'expiation' but adds the notion that anger towards the sinner must also be removed.  Discussion of this matter typically looks at the Old Testament background, such as the discussion of the Day of Atonement sacrifice and the mercy seat in Leviticus 17.  It a

  I. Introduction In my teaching on Romans over the years, the interpretation of Romans that I have offered is not entirely in agreement with the so-called Old Perspective on Paul (OPP) or the New Perspective on Paul (NPP).   My understanding of Paul’s theology and of his letter to the Romans might be expressed as a Missional Interpretation of Paul (MIP).   A missional interpretation is a narrative reading of the Old Testament that relates God’s salvation history in the OT to the Gospel of Jesus Christ.   As such, it is not only Paul’s theology but also Paul’s interpretation of the OT or, better put, for Paul theology is Old Testament theology .   To state that again, Paul was an Old Testament theologian. As a side note, anyone reading this who has not taken my course on Romans might wish to look at several of my lectures on YouTube: Paul, the Law, and the Gift of Grace:             Parts I and II: https://youtu.be/42KsNoBz8X8             Part III: https://youtu.be/S1z_DzKg