EMHUOGHAẠPH PHỌ 15

‘Okparamhị Ghan Ookpomhoghan Phọ’

Abumor dị orom mọ oghị oophoghogh rookpomhoghan rokparamhị ghan omheeraam abuọ ookpomhoghan phọ

Okpasị ḍinyạ Iiḍighi phọ 15:36–16:5

1-3. (a) Anhiạn kụ omhoom oye phọ radạph bọ Pọl, kụ odị aḍighi eeghe oye? (b) Yira kotuughạ eeghe siẹn emhuoghaạph phọ ephẹn phọ?

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“Ooḅula . . . Ophogh Ilọ Abuọ Asiya Phọ Odi” (Iiḍighi 15:36)

4. Uḍighi ika kụ aPọl asopha bọ oḅilhẹ oghị erelhe amisonarị phọ odị omhunhenhiom iyạl amem?

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5. Ika kụ idị Aloor Phọ Repogh Bọ rodon rongọ ghan iiḅakiọm koḅilhẹ okparamhị rookpomhoghan phọ?

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6, 7. Eeghe kụ oḍighi abupoghom eghir phọ?

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“Oboom Ookonoghiạn Asoor” (Iiḍighi 15:37-41)

8. ABanabạs amhegheron ika mem mọ aPọl aḅenhị bọ mọ adạph nyodị?

⁸ Bạl onhụ English

9. Uḍighi ika kụ aPọl o/mheeraam bọ ipẹ aBanabạs aghaạph bọ?

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10. Iikonhoghiạn phọ aPọl r’aBanabạs iḍighi idị eeghe emite?

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11. Mem dị yira omhoọgh iiḅaghamhị r’oye, ighẹn araagharạ kụ kilhoghonhaạn iyira ḍighaạgh oḍighi idị asiya arighirị phọ ayira keḅilhẹ enighẹ?

¹¹ Bạl onhụ English

12. Otuughaạny aPọl r’aBanabạs, ighẹn araagharạ kụ idị abupoghom mọ rodon koḍeenhaan?

¹² Bạl onhụ English

“Ugbạ Ni Igey Ilọ ATimoti” (Iiḍighi 16:1-3)

13, 14. (a) Anhiạn kụ aTimoti, kụ aPọl aazuanhan nyodị ika? (b) Uḍighi ika kụ aTimoti aḅeraạn bọ Pọl? (c) Eeghe oḍighi kụ edị ongọ Timoti?

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15, 16. Eeghe kụ iḍighi kụ oghaạph ghan bọ imạ ilọ aTimoti?

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17. Ika kụ idị iḍoọgh rodon kotuughaạny Timoti?

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“Ukparamị Ghan Ni Omeeraam Abuọ [Ookpomhoghan] Phọ” (Iiḍighi 16:4, 5)

18. (a) Ika kụ idị aPọl r’aTimoti olhoghonhaạn ḍighaạgh loor phọ repogh bọ? (b) Eeghe asuọ kụ idị arookpomhoghan phọ omhoọgh?

¹⁸ Bạl onhụ English

19, 20. Uḍighi ika kụ aKristẹn konaghanhạn bọ ‘buphẹ roḍiemhiom bọ’?

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TIMOTHY SLAVES “TO ADVANCE THE GOOD NEWS”

Timothy was a highly valued assistant to the apostle Paul. After the two men had worked side by side for some 11 years, Paul could write concerning Timothy: “I have no one else of a disposition like his who will genuinely care for your concerns. . . . You know the proof he gave of himself, that like a child with a father he slaved with me to advance the good news.” (Phil. 2:20, 22) Timothy readily gave of himself in order to promote the preaching work, thus endearing himself to Paul and setting a fine example for us.

The son of a Greek father and a Jewish mother, Timothy seems to have been raised in Lystra. From infancy, Timothy had been taught the Scriptures by his mother, Eunice, and his grandmother Lois. (Acts 16:1, 3; 2 Tim. 1:5; 3:14, 15) Along with them, Timothy likely accepted Christianity during Paul’s first visit to Timothy’s hometown.

By the time Paul returned some years later, Timothy, then possibly in his late teens or early 20’s, was already “well-reported-on by the brothers in Lystra and Iconium.” (Acts 16:2) God’s spirit had inspired “prophecies” about the young man, and in harmony with them, Paul and the local elders recommended that Timothy undertake a special form of service. (1 Tim. 1:18; 4:14; 2 Tim. 1:6) He was to accompany Paul as a missionary companion. Timothy would have to leave his family, and in order to eliminate a possible cause for complaint among the Jews whom Timothy would be visiting, he had to submit to circumcision.—Acts 16:3.

Timothy traveled extensively. He preached with Paul and Silas in Philippi, with Silas in Beroea, then alone in Thessalonica. When he again met up with Paul in Corinth, Timothy brought good news about the love and faithfulness shown by the Thessalonians despite their tribulation. (Acts 16:6–17:14; 1 Thess. 3:2-6) On receiving disturbing news about the Corinthians, Paul, then in Ephesus, considered sending Timothy back to Corinth. (1 Cor. 4:17) From Ephesus, Paul later dispatched Timothy and Erastus to Macedonia. But when Paul wrote to the Romans, Timothy was back with him in Corinth. (Acts 19:22; Rom. 16:21) These are just some of the journeys that Timothy undertook for the sake of the good news.

That Timothy may have been somewhat hesitant in exercising his authority is indicated by Paul’s encouragement: “Never let anyone look down on your youth.” (1 Tim. 4:12) But Paul could confidently dispatch Timothy to a troubled congregation with the instructions: “Command certain ones not to teach different doctrine.” (1 Tim. 1:3) Paul also gave Timothy authority to appoint overseers and ministerial servants in the congregation.—1 Tim. 5:22.

Timothy’s excellent qualities endeared him to Paul. The Scriptures reveal that the younger man was a close, faithful, and affectionate companion, like a son. Paul could write that he remembered Timothy’s tears, longed to see him, and prayed for him. Like a concerned father, Paul also gave Timothy advice about his “frequent cases of sickness”—apparently stomach problems.—1 Tim. 5:23; 2 Tim. 1:3, 4.

During Paul’s first imprisonment in Rome, Timothy was by his side. At least for a period, Timothy too endured prison bonds. (Philem. 1; Heb. 13:23) The depth of feeling between these two men can be gauged by the fact that when Paul perceived that his own death was near, he summoned Timothy: “Do your utmost to come to me shortly.” (2 Tim. 4:6-9) Whether Timothy arrived in time to see his beloved mentor again is not revealed in the Scriptures.

MARK ENJOYS MANY PRIVILEGES

Mark’s Gospel relates that those who arrested Jesus also tried to seize “a certain young man” who escaped and “got away naked.” (Mark 14:51, 52) Since Mark, also known as John Mark, is the only one who records this story, the young man may have been the writer himself. If so, Mark had at least some personal contact with Jesus.

Some 11 years later, during Herod Agrippa’s persecution of the Christians, “quite a few” members of the Jerusalem congregation gathered in the home of Mary, Mark’s mother, to pray. It was to her home that the apostle Peter made his way when he was miraculously freed from prison. (Acts 12:12) Thus, Mark may have grown up in a house that was later used for Christian meetings. He no doubt knew Jesus’ early disciples well, and they had a good influence on him.

Mark served side by side with a number of the overseers of early Christian congregations. His first service privilege, as far as we know, was that of working with his cousin Barnabas and the apostle Paul in their assignment at Antioch of Syria. (Acts 12:25) When Barnabas and Paul embarked on their first missionary journey, Mark traveled with them, first to Cyprus and then on to Asia Minor. From there, Mark returned to Jerusalem for unspecified reasons. (Acts 13:4, 13) After a disagreement between Barnabas and Paul concerning Mark, as described in Acts chapter 15, Mark and Barnabas continued their missionary service in Cyprus.—Acts 15:36-39.

All memories of that disagreement must have been long put behind them by 60 or 61 C.E. when Mark was once again working alongside Paul, this time in Rome. Paul, who was a prisoner in that city, wrote to the congregation in Colossae: “Aristarchus, my fellow captive, sends you his greetings, and so does Mark, the cousin of Barnabas (concerning whom you received instructions to welcome him if he comes to you).” (Col. 4:10) So Paul was thinking of sending John Mark from Rome to Colossae as his representative.

Sometime between 62 and 64 C.E., Mark worked with the apostle Peter in Babylon. As noted in Chapter 10 of this publication, they developed a close relationship, for Peter referred to the younger man as “Mark, my son.”—1 Pet. 5:13.

Finally, in about 65 C.E. when the apostle Paul was imprisoned for a second time in Rome, he wrote to his fellow worker Timothy, who was in Ephesus: “Bring Mark along with you, for he is helpful to me in the ministry.” (2 Tim. 4:11) Doubtless, Mark responded readily to that invitation and made his way from Ephesus back to Rome. No wonder this man was highly appreciated by Barnabas, Paul, and Peter!

The greatest of all Mark’s privileges was his being inspired by Jehovah to write a Gospel account. Tradition has it that Mark received much of his information from the apostle Peter. The facts seem to support this view, for Mark’s account contains firsthand details that an eyewitness, such as Peter, would have known. However, it would appear that Mark penned his Gospel in Rome, not in Babylon when he was with Peter. Mark uses many Latin expressions and translates Hebrew terms that would otherwise be difficult for non-Jews to understand, so it seems that he wrote primarily for Gentile readers.