Problem: Throughout the Bible, we see conflicting messages on the visibility of God. On the one hand, God appeared to Abraham (Gen. 17:1; 18:1) and Moses (Ex. 6:2-3). In fact, Moses recorded that the elders “saw the God of Israel” (Ex. 24:10). However, in this passage, Paul says that God is “invisible” (1 Tim. 1:17), and at the end of this letter, Paul writes that God “dwells in unapproachable light, whom no man has seen or can see” (1 Tim. 6:16). God told Moses that “no man can see me and live” (Ex. 33:20), and John wrote, “No one has seen God at any time” (Jn. 1:18; c.f. 5:37; 6:46). Critics argue that the Bible seems to be offering a clear contradiction on the visibility of God.
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Problem: Some interpreters believe that the Law is helpful for spiritual growth for Christians. For instance, Reformed theologian Louis Berkhof writes, “The law serves the purpose of restraining sin and promoting righteousness. Considered from this point of view, the law presupposes sin and is necessary on account of sin. It serves the purpose of God’s common grace in the world at large… The law is a rule of life for believers, reminding them of their duties and leading them in the way of life and salvation. This third use of the law is denied by the Antinomians.”[1]

They believe that the Law is a “means of grace,” which helps us to grow spiritually. Therefore, they interpret Paul’s statement about being “released from the Law” in a multitude of ways.
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Problem: Paul encouraged Timothy to combat false teaching in Ephesus. But, what sort of false teaching was it?
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Problem: Some Christians interpret this passage to refer to excommunication. When a believer is removed from fellowship, they are sent to hell with Satan (v.5). Does a Christian community have the authority to cut someone off from salvation in this way?

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CLAIM: Paul writes, “So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us (2 Thess. 2:15). Roman Catholic theologians claim that we need a teaching magisterium to accurately interpret the Bible. Citing this passage, Catholic apologist Tim Staples writes, “When Paul wrote his second letter to the Thessalonians, he urged Christians there to receive the oral and written Traditions as equally authoritative. This would be expected because both are the word of God.”[1] Is this the case?
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Problem: Why would God send a deluding influence on people so they would believe what is false?  Isn’t that morally wrong?  First of all, let’s look at the context.
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Problem: Christian commentators are greatly confused over the identity of the restrainer. Who exactly is the restrainer?
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Problem: Paul writes of these persecutors facing “eternal destruction” (2 Thess. 1:9). However, Annihilationists claim that we cannot be destroyed for eternity. Instead, this passage refers to a completed destruction that will have consequences for eternity. Is this the case?
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Problem: In some passages of Scripture, like this one, it speaks of the wicked being “destroyed” by God, suffering “the second death” (Rev. 20:14), or going to “perdition” (2 Peter 3:7). Yet in other places, it speaks of them suffering conscious torment (e.g., Luke 16:22–28). Will unsaved persons be annihilated, or will they consciously suffer forever?
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Problem: When a Christian dies, will he/she go immediately to judgment, then to heaven, or is there a waiting period? (2 Cor. 5:8; 1 Thes. 4:16-17).
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