Heart to Heart

apophenia2

2008-08-19T23:19:00.001+02:00

apophenia2
Originally uploaded by gwennie2006

Just a thought, Gentle Reader!

Epilogue

2008-08-15T01:03:00.001+02:00

Gentle Readers,

It seems almost anti-climatic to leave our wee study of Paul without so much as "by your leave"!

I hope that you realize (those of you that have read all 15 parts, small does of truth/sugar makes it go down a wee easier) that I barely scratched the surface of the theology of your Apostle and mine. Such a brilliant mind, and most of his deeper thought came as a ‘prisoner of the Lord" for us Gentiles! I thought and look through my extensive library and ran across this sermon which rather sums up so much of what I have tried to say in my own bumbling way. I do hope you’ll take the time to read it in it’s entirety.

The Bible and The Cross

"Through Him to reconcile all things to Himself, having made peace through the blood of His Cross; through Him, I say, whether things upon earth or things in the heavens." (Col.1:20).

The sphere of reconciliation is declared-- "all things...upon earth or things in the heavens." Describing the glory of Christ in creation the apostle declares-- "In Him were all things created, in the heavens and upon the earth." But when he tells of reconciliation, it is in the opposite order: "things on earth and things in the heavens." The creative order was that of heavens first-- the reconciling order, of earth first. It is not for us to discuss now as to whether this planet of ours is indeed the center of the universe. It is certain there are far reaching stretches of creation of which we know nothing. It is enough at the moment to recognize the fact that, for the purpose of our apprehension of the meaning of life we are compelled to deal with the universe as circling about the earth on which we live. Recognizing necessity, the apostle shows that reconciliation begins here and later affects the heavens. That which demands reconciliation is here, but that which is here exerts its influence to the utmost bound of the creation of God. Heb. 9:23 and context.

This conception of the world at once lifts it and our theme into highest dignity and vastest importance. If we can grasp it, it will deliver us from all mean thinking about our own lives, our own sin, our own redemption.

The sphere of reconciliation is first that of "things on earth." That is not, however, the phrase which startles us most, but "things in the heavens." This all-inclusive term has reference first to angels-- intelligences described elsewhere as "thrones, dominions, principalities, powers." These are included in the reconciliation Christ wrought on His cross.

The conception is a remarkable recognition of the cosmic unity of the universe. Man is seen at the center. Beyond are the far-reaching realms which he is incapable of understanding during his earth-life. At the center of all things Paul sees the CROSS. He declares that by that cross God reconciles all things (lit. "The all") unto Himself. Yet the phrase "things in the heavens" takes us one startling step further. The sphere of reconciliation is not only man,-- not only the created beings in the heavens above him,-- it is that of the very Being of God. Remember the words of the Psalmist-- "Mercy and truth are met together; righteousness and peace have kissed each other." Omitting for a moment the fact that they have met and kissed, let us consider them separately. They all exist in the nature of God. If we reverently think of God as apart from the mystery of evil, we recognize the perfect harmony of these: mercy, the tenderness bending over in love: truth; which is uprightness, stable, and builds: righteousness, which is a straight line without deviation; peace, which is absolute safety. All these coexist in the nature of God.

The introduction into the universe of the principle of sin breaks up the harmony of these and there is the necessity of reconciling within the very being of God. He is a God of truth. In His universe a being violates truth. How is it possible for Him to bend in tenderness and love over such a one whose action threatens the stability of the universe? God is the God of righteousness of that which cannot deviate from absolute rectitude. The introduction into the presence of essential righteousness of that which contradicts it must make peace impossible. It is not by the caprice of a God who is a despot, but because of the necessity of the essential facts of His Being, that, the moment sin existed in the universe there was need for reconciliation, if mercy and truth, righteousness and peace, were to meet and kiss each other.

The consideration of the suggested sphere of reconciliation leads immediately to our second line of thought,-- that of the nature of reconciliation. This is expressed in the words "unto Himself," or more literally, with reference to Himself. Here again we begin on the lowest level-- "things on earth." What is the nature of the reconciliation necessary to the restoration of order? Fallen man misrepresents God, and "science governs nature." The results? Chaos, instead of cosmos. In the words of the prayer Jesus gave to His disciples, the supreme thing is that His name be hallowed, His kingdom come, His will be done on earth as in heaven. The reconciliation here is restoration to the government of God. The healing of the wound, the closing of the breach, the gathering into one of all that has been scattered. (Eph. 1:10).

What, then, is the reconciliation necessary for the heavens? Peter says "the angels desire to peer into the sufferings of Christ and the glory to follow." Bending over the world, they saw sin and suffering culminating in the experience of Christ. We must ever think of angels as finite; of all the principalities and powers, as limited. While loyal to the government of God, serving with perfect satisfaction, they watch the processes among men without foreknowledge of the issue. Their peering into these things was in the nature of inquiry. I am not suggesting there was even incipient rebellion in these high places. There was surely an expectation that there would be some explanation of the mystery of that which they recognize as a rupture in the nature of God, resulting from the presence of sin in the universe. Angels need an answer to their inquiry.

Again, reverently, we take a further step. Reconciliation, in order to completeness, must be such that, in the BEING of God there shall be possible the continued activity of Mercy and Truth, Righteousness and Peace, so that violence be done to none.

All this leads us finally to the consideration of the supply of the reconciliation which is revealed in His words, "Peace through the blood of His Cross." The Gnostic teachers were suggesting the necessity for the inter-mediation of angels. They were declaring the need for ascetic practices, urging voluntary humility, and even the worship of angels. Paul, recognizing the necessity for reconciliation, not merely as between man and God, but throughout the universe, in the heavens as well as the earth, declares that it is provided in "the blood of His Cross."

In this connection it is necessary to repeat a warning and utter a solemn protest against the idea that when we speak of the Cross, we refer only to a Roman gibbet, and to the death of a Man thereon. If He of the Cross were Man only, then all this writing of the Apostle is not only foolish, but vile dreaming, mirage, and nightmare; a delusion and a snare. On the other hand, if He of the Cross be the Image of the Invisible God, the original Creator and Sustainer of the Universe, the Firstborn out of the mystery of death into life, then in the presence of His Cross I begin to tremble, and yet to believe the declaration that through that Cross He reconciles all things (ta panta-- the universe) unto Himself upon the earth and in the heavens.

Through that Cross there is first the reconciliation of things upon the earth. This is established first by the creation of peace with God in the case of man, and then in the peace of God throughout the order over which redeemed man reigns. The process is a slow one as mortals count time. The travail is an agony, the conflict is unto death, but the victory is assured; and that victory is the reconciliation of all things upon the earth, first of man to God, and then of the whole creation to man in that peace of God which issues from the establishment of His throne, and the right relation thereto of all the kingdom.

Through that Cross also, there is the reconciliation of things in the heaven. We call to mind again the picture of angels desiring to look into these things. As they did so they became conscious of the profoundest depth of the mystery in the hour when Jesus died. It was the mystery of which we spoke before, that of the death of a pure and sinless and therefore deathless Being. Personally, I can have no doubt about the literal accuracy of the Bible story that in the hour of that death the sun darkened. My wonder sometimes is that it ever shone again. The angels saw in the mystery a revelation. They knew the person whom they saw die, and recognized that the death of the Christ must have some profound significance in the economy of God. Through the death of the Lord they beheld man reconciled to God. They saw salvation provided for the sinner in his losing from his sins. They saw the resultant cooperation of the saints as, conformed to His dying, they came to living knowledge of Himself, shared the power of His Resurrection, and entered into the fellowship of His sufferings. They saw these saints bearing through to lower reaches of God’s creation the renewing forces which had remade their own lives.

What effect, think you, had that working out into visibility of the passion and power of the love of God upon the watching angels? It was for them a new unveiling of God. In that Cross they saw Him as they had never seen Him. The essential Light of Deity shone whiter, for holiness was vindicated as never before. The essential Love of Deity shone redder, for compassion was manifested more perfectly. The essential Life of Deity was realized more fully, for all its values were revealed more absolutely. I can imagine that, as the Lord Jesus Christ died, and all the issues of His dying were revealed to them, angels borrowed the song of the Psalmist, and chanted to the measure of their own perfect music:

"Mercy and truth are met together;

Righteousness and peace have kissed each other."

Reverently we come to the last fact in our consideration of this supply of reconciliation. Over two hundred years ago John Leland, a Baptist minister of Massachusetts, preached a sermon which he entitled "The Jarrings of Heaven Reconciled by the Blood of the Cross," in which he attempted to set forth a picture of the high courts of heaven and of the conflict within the very nature of God as the result of the presence of sin in the universe. The sermon may accurately be described as highly imaginative, but that is not a condemnation. There are matters so high that we can never hope to reach them save by the exercise of imagination.

We speak of law and love, of truth and grace, of justice and mercy, and so long as sin does not exist there is no controversy between any of these. If there be no sin, law and love are never out of harmony with grace or each other; truth and grace go ever hand in hand; justice and mercy sing a common anthem. If the law be broken, what is love to do? If truth be violated, how can grace operate? In the presence of crime, how can justice and mercy meet? This is the problem of problems. It is not a problem as between God and man. It is not a problem as between God and the angels. It is a problem between God and Himself. It is answered in the Cross. "God was in Christ," from eternity, in the days of human manifestation, and surely also in the hour of the Cross. Thus, by the way of all the suffering consequent upon the conflict within His own nature, He found the way of reconciliation. By suffering wrought out into human history and in the sight of all the ages, through the Cross, He demonstrated that love meets law as it suffers and fulfills it; grace satisfies the demand of truth of meeting all the issues of its violating; and mercy can operate on the basis of justice, not because God has smitten and afflicted other than Himself, but because, in a mystery which baffles and bruises the intellect as it attempts to encompass it, God has gathered the whole into His own heart, and suffered to reconcile all things (the universe) unto Himself.

Thus, as Christ is the Centre, Source and Goal of the universe, His Cross is the centre, source and goal of reconciliation. The Ephesians letter is the complement of the Colossians. In that the Apostle teaches that through the Church the wisdom of God is manifested to principalities and powers in the heavenly places. Christ and His ransomed people are to exercise a ministry beyond that of today which is initial and preparatory, through all the coming ages. That ministry is to be that of an unveiling of the profoundest thing in the heart of God; the love which, operating through self-abandonment and sacrifice, ransomed, redeemed, and remade lost humanity. The angels will hear the music of love as they have never heard it, as the ransomed sing, "the old, old story of Jesus and His love." Sons of the morning are they, unfallen intelligences who have never known the misery of sin or its pollution; but they will hush their high anthems while the ransomed sing----

"He loved us, and gave Himself for us."

Thus for all the universe and for the ultimate ages, every proceeding in beauty from the Being of God, the Cross will abide the supreme revelation of God, through which all creation will come to an understanding of His holiness and His love, the deepest and truest thing of His being.

What a theme for imagination, which, nevertheless, is utterly incapable of encompassing all the glorious truth! We dream of the birth of ceaseless ages, of new creations, springing like fresh mornings from His wisdom and His might (ability); and as in unfailing procession they appear, Christ and His ransomed Church will sing to them the song of redemption, and while they know the might and majesty of God in the wonder of their life, they will only come to a true apprehension of His heart as we tell them that He loved us, and "loosed us from our sins by His blood."

"In the Cross of Christ I glory,

Towering o’er the wrecks of time.

All the light of sacred story

Gathers around it head sublime."

If by that Cross all things in the heavens are to be reconciled, and infinite peace is to follow, I dare trust it, notwithstanding all my sin and all my weakness. By the way of that Cross I am reconciled to God, and through it I find rest, infinite, eternal, undying. At last my rest shall be rest with the WHOLE CREATION, for the cosmic order will be restored through the mystery of God’s suffering as revealed in the Cross.

_____________________________________________________________

Rev. G. Campbell Morgan, D.D. The Cross and the Ages to Come, From "The Presbyterian"

June 1932, By Permission Scripture Studies Concern, 1050 East Grand Boulevard, Corona, California

Our Man, Paul

2008-08-13T01:02:00.001+02:00

Part 15 conclusion

Our man in the Middle East

Gentle readers,

While volumes have been written about Paul the Apostle and I would like to go on for more days than you have on this earth expounding on how much we owe that man I feel that you have at least an idea of what the apostle is all about. 14 Books no mean feat even by today’s standards . I mean it’s been like pulling teeth to get my little effort out. But Paul not only reaches down to where we live (have you taken the time to read any of his work yet)? The last word that we want to consider is the best as far as I am concerned and that is

Reconciliation Greek

ajpokatallavssw Apokatallasso (ap-ok-at-al-las'-so) in the Greek

It seems to me that words must be very important for several reasons men can not live together in harmony unless they can depend on others to provide the things we need to survive. And for men to live together they must be able to communicate with each other. Before the advent of telephones, computers, email mail and others means of talking to one another, the only means available was writing. And it seemed good that the Lord God would provide a means to communicate with His Creation! Thus writing became most important and following on the heels of writing was the understanding of the written word.

Now all of this seems obvious were it not for the fact that more wars, disputes, arguments have started over one man misunderstanding another. Even in the 21st century we still find that men don’t truly understand one another . And even more so when it comes to Religion.

But unfortunately Even among the most well meaning people there seems to be a problem in understanding what God has said much less what He means when He writes to us for our understanding. God’s word can be compared to an onion once you peel off the first layer there is another and then another and another until you get down to the center. Now each layer is complete in itself but it does not become the center until one strips away each layer to reach the very center.

What does it mean to be reconciled?

To ask what reconciliation means strikes fear into any theologian or Bible

scholar who would dare to bring up the subject of reconciliation and even more so, since the doctrine of so many denominations, groups and creeds are based on teaching of some head, who while not holding the Scriptures as unable to speak for themselves and only if we were to listen to the man rather than to be a Berean and to "search the scriptures" to see if these things are so.

Our desire is to study the scripture and to let God’s word speak! Like Ezra of old we wish "to open the Book" and learn from it. Let us begin to see what God has said.

ROMANS 5: 10 "For if, when we were enemies, we were RECONCILEd to God by the death of his Son, much more, being RECONCILEd, we shall be saved by his life."

1co 7:11 "But and if she depart, let her remain unmarried, or be RECONCILEd to her husband: and let not the husband put away his wife.’

2co 5:18 And all things are of God, who hath RECONCILED us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

2co 5:20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye RECONCILED to God.

Eph 2:16 And that he might RECONCILE both unto God in one body by the cross, having slain the enmity thereby:

Col 1:20 And, having made peace through the blood of his cross, by him to RECONCILE all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

Col 1:21 And you, that were sometime alienated and enemies in

your mind by wicked works, yet now hath he RECONCILED

For if, when we were enemies, we were RECONCILEd to God by the death of his Son, much more, being RECONCILEd, we shall be saved by his life.

Reconciliation is a change from enmity to friendship. It is mutual, i.e., it is a change wrought in both parties who have been at enmity. God rather than punnish one who has offended Him rather brings the person who has been an enemy to the place where with "no strings attached" can now become a friend- a best friend!

In Colossians 1:21,22, the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love.

In 2 Corinthians 5:20 the apostle beseeches the Corinthians to be "reconciled to God", i.e., to lay aside their enmity.

Romans 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconciled. Romans 5:11 teaches the same truth. From God we have received "the reconciliation" (RSV), i.e., he has conferred on us the token of his friendship. So also 2Cor. 5:18,19 speaks of a reconciliation originating with God, and consisting in the removal of his merited wrath. In Ephesians 2:16 it is clear that the apostle does not refer to the winning back of the sinner in love and loyalty to God, but to the restoration of God's forfeited favor. This is effected by his justice being satisfied, so that he can, in consistency with his own nature, be favorable toward sinners. Justice demands the punishment of sinners. The death of Christ satisfies justice, and so reconciles God to us. This reconciliation makes God our friend, and enables him to pardon and save us.

So it was given to the Apostle Paul, the theologian to bring to light the fact that it was God bringing us to Himself, for in fact Gentle Reader we would not, you would not come to God on your own. Let’s face it Gentle Readers, if left to ourselves we would never come to the Father on our own!

The picture that Paul wants us to understand is that in the Greek apokatallasso is to exchange hostility for friendship. In other words God wanted you to come back to the point where we could walk together as friends just as Adam and Eve walked with God in the Garden in "the cool of the day" (Gen. 3:8 ). No longer do we have to fight, or war, or kill. Nor do we have to do anything to please God. You should also pay attention to the fact that it is only Paul and in his epistles that we learn about the fact that we have been Reconciled!

What do we have to do to get this great gift? It’s so easy that it becomes hard for many- accept! Just accept God at His word! God accepts us.

How that for a finish Gentle Reader?

That’s why I constantly tell you over and over that "You are accepted, you are valued, you are loved,

By God and Gentle Reader by me also!

Love,

Denis

Misunderstanding the directions

2008-08-07T01:50:00.000+02:00

Part 14 The Words we use sometimes of time are confusing

Gentle Readers,

We have been looking at some words and expressions that out Apostle, Paul has used we come to one now that has been corrupted that to even try to explain what it means will force some to have their eyes ripped out for the heresy, that I now will share. (However heresy is only heresy if it’s not true, and there is a truth that is truer than truth- Get that?)

Eph 1:22 (21) And hath put all [things] under his feet, and gave him [to be] the (b) head over all [things] to the church, Our word is Church which is the Greek ekklesia which simply means " a gathering". The meeting place of the brothers was almost always in Paul’s time the house of a Brother or Sister or both- as in 1Co 16:19 The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.

Rom 16:5 Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.

But! Hang on Gentle reader, Ekklesia is comprised of ek ‘out’ and kaleo "to call" and truly means a "called out asembly" in Classical Greek from the 5^th century BC onward and was used for the assembling of "citizens" of the city (polis) for legislation and other public business. We find the word used in the Septuagint for the gathering of Israel for some definite purpose, the usual word is Sunagoge Heb. (Synagogue) When Christ used the word that you read as church He was transforming the word to mean His assembly (of believers) making it distinct from Judaism. He was not starting a new work, or a new Religion, or a new church! He was as God calling back people to himself. In Jesus time He was calling the Jewish people out of their prescribed rituals and formalities - back into the relationship that God had wanted when He walked in the cool of the day with Adam and Eve.

It was Paul that saw beyond the Jewish scope of Christ Ministry (of course Paul had to be blinded first to see that God wanted all of mankind to come to Him). It is extremely significant that Paul states that there is only ONE body Eph. 4:4 which is the "real" universal church". Some teach that unless you belong to this denomination or that one, you just haven’t arrived yet! Other teach that their local assembly, along with other local assemblies who agree with them are "The Church" and that no one else is part of the church no matter what they believe. Biblically however, no earthly denomination or group can be called "The Church." Christ called His family {a gathering together} not "churches"! Many groups that hold a Sunday meeting are (I am sad to say) not taught in Scripture and many more in fact are inherently weak in either theology and method (choosing rather methods from this man or that person rather than the Word and the Words that God has given. God called Paul to begin bringing others Jew and Gentile alike into the Family of God which makes up the "Body of Christ"

for those who want a wee bit more here is some food for thought.

Love,

Denis

Mat 16:18 (5) And I say also unto thee, That thou art (l) Peter, and upon this rock I will build my church; and the (m) gates of hell shall not prevail against it.

(5) That is true faith, which confesses Christ, the virtue of which is invincible.

(l) Christ spoke in the Syrian tongue, and therefore did not use this discourse to distinguish between Petros, which signifies Peter, and Petra, which signifies a rock, but in both places used the word Cephas: but his meaning is what is written in Greek, in which the different word endings distinguish between Peter, who is a piece of the building, and Christ the Petra, that is, the rock and foundation: or else he named him Peter because of the confession of his faith, which is the Church's as well as his, as the old fathers witness, for so says Theophylact. That confession which you have made, shall be the foundation of the believers.

The Words of Paul and God’s meaning

2008-08-05T01:36:00.001+02:00

Gentle readers,

It is God who gives us not only the words but the thoughts behind them. When I search for a word to convey a meaning to Marti sometimes I get frustrated because my mind is working faster that my tongue can get the words out. But when we write even the act of putting quill to keyboard will provide the Lord to give us just the “right expression” for God to get through!

Paul uses several words to express God’s thoughts to his readers, for example: Paul calls believers (or rather God through Paul) the Holy [ Greek Hagioi, or Hegiasmenoi] These believers were the holy because they had been incorporated into the body of Christ by baptism (Rom 12:13 Distributing to the necessity of saints; given to hospitality) So we all become one in Christ by virtue of Identification with the death, burial and resurrection of Christ Jesus Rom 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
Rom 6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Through the action of the Spirit of God, whether we are Jew or Gentile. God brings us into His family. Whether we are slaves or free, all were given to drink that living water of that same Spirit 1Co 12:13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

Another term that Paul uses is “Those in Messiah [Hoi en Christo (I)] Because they are baptized into Christ, the Holy (Saints) can be said to be “in Christ”- or in Messiah-Jesus or in Jesus-Messiah. So Paul can say Gal 1:22 “And was unknown by face unto the *churches of Judaea [*or a better translation the Judaean gatherings] which were in Christ: “ Or similarly 2 Co 5:17 Therefore if any man be in Christ,[ khris-tos'] he is a new creature: old things are passed away; behold, all things are become new

And in another place Paul refers to “the called” [Kletoi] Paul thinks of the Brothers as summoned to holiness Rom 1:6 Among whom are ye also the called of Jesus Christ: Rom 8:28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 1Co 1:24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
House fellows [Oikeioi]: Since the followers meet mainly in each others homes [oikoi], Paul calls them, in general house fellows of our trust Gal 6:10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

Those of the Path or Way (Hoi tes Hodou ) This term has become common by the time of the Acts of the Apostles. Therefore Luke can speak of detractors or persecutors of the path Acts 22:4 And I persecuted this way unto the death, binding and delivering into prisons both men and women. Of debating or understanding the Path/Way. Acts 19:23 And the same time there arose no small stir about that way. Acts 24:22 And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.

So you can see Gentle Readers, that the name that God Gave is far better than we would give ourselves. Which reminds me of another name. Which we find in the Book of Revelation Rev 22:4 And they shall see his face; and HIS name shall be in their foreheads. Which I take the liberty of developing the thought “Property of the Most High God".
So much to think about Gentle reader, finish your Irish coffee and last one who leaves make sure that we leave a light on for those late comers.
See you next time...
Love,
Denis

Paul's words

2008-07-30T22:25:00.001+02:00

Part 11

"Words are the voice of the heart." - Confucius

Dear Gentle reader,

We come to that part in this mini study in which we will separate the “men from the boys” or if you like the ‘women from the girls” or better still those who love the Word from those who play with the baby things of what we call Christianity!
If your in the habit of reading the 4 Gospels then you have never in your life meet someone like Paul the Apostle! He wanted everything that he could receive from God. Now I would like to say that I wish that I could put myself in that category but I am just beginning to understand Scripture even after teaching not only Scripture, but Hebrew and Greek for more than (do I have to tell?) Well let’s just say a lot of years. What the average believer doesn’t realize is there is a depth of meaning that is hard to translate into English but the better teachers/pastors do try to get it across to those who are truly interested in learning more about this One that we have committed to follow all the days of our life. Paul (thank God for a teacher who understood not only the Jewish mind and Scriptures but could bring to bear for us Gentiles the deep truths hidden in plain sight). For example the Greek word: The word κοινωνια, which we properly translate fellowship(s), [ what we call churches today] was used among the Greeks to signify their religious communities; here it may intimate the association of Jews and Gentiles in one Church or body, and their agreement in that glorious mystery which was now so fully opened relative to the salvation of both.

Paul addressed the believers in those days as Brothers or [Adelphoi] This was the normal term, both in Paul and Luke, for the followers of Jesus. In the short 1st letter to the Thessalonians, Paul uses it 3 times in direct address and 3 times in description. Though the masculine noun was used generally for the whole Brotherhood, Paul addresses specific woman followers of Jesus as Sister [Adelphe] the wife of Peter and the Lord’s brothers 1Co 9:5 “have we not authority a sister--a wife--to lead about, as also the other apostles, and the brethren of the Lord, and Cephas?”
The term of Christian was first used by pagan opponents of Christianity- by Pliny the Younger, for instance, or Tacitus, or Lucian. Luke in the Acts of the Apostles says that the followers of Christ were first called Christians at Antioch. Act 11:26 and having found him, he brought him to Antioch. And it came about that for a whole year they assembled with the church and instructed many people. And the disciples were first called Christians in Antioch. Religious groups often ended up being called by names that were initially derisory. But neither Luke or Paul uses it of the fellow in the faith . King Agrippa is the only person quoted by Luke as referring to a Christian Act 26:28 Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian People we now call Christians had a number of expressions for each other. Stressing their affective bonds. And we find so many terms precisely because Christian had not been accepted to adsorb them all. More next time....
Love to all of my brothers and Sisters in Christ,
Denis

The Forest and the trees

2008-07-29T20:05:00.001+02:00

Part 10

‘You can't stay in your corner of the Forest waiting for others to come to you. You have to go to them sometimes.”

Gentle Readers,
It is hard to see the forest for the trees, allow me to show you first of all the forest and then we’ll examine a few trees as we study the events and the exciting times of our Apostle, Paul.

The book of Acts closes with Paul imprisoned for two years in Rome (Acts 28:30). There he awaited his audience with the emperor Nero, to whom he had appealed against the charges brought by his religious enemies in Jerusalem.

It is no doubt significant that the Jewish leaders in the capital had heard nothing about him from Judea, nor had anyone spoken evil of him to them. It was, after all, a trumped-up charge that had seen no resolution over several years. On the other hand, the Jewish leaders in Rome had heard of the "sect" to which Paul belonged. It was "spoken against" everywhere, they said, and they solicited his opinion about it (verses 21–22, English Standard Version throughout). But when Paul explained, the result was a dispute, followed by rejection. Recalling a prophecy of Isaiah that "this people . . . will indeed hear but never understand" (verses 26–27), Paul announced that he would concentrate on giving out his message to non-Jewish peoples (that’s where you and I come in Gentle Reader ) . He also no doubt continued to meet his fellow believers, the brethren, who had come out to meet him as he approached Rome on the Appian Way (verses 13–15).

During those two years in prison, the Roman authorities allowed Paul considerable freedom to pursue his calling. He was able to welcome "all who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance" (verses 30–31).

This is an interesting division of responsibilities and provides food for thought. Paul had a twofold role: he was entrusted with both a public and a private work. His public work was that of preaching about, or announcing or proclaiming (in Greek, kerusso), the coming of the kingdom of heaven on the earth. It was the same work that Jesus had done in His public role (see Mark 1:14). By contrast, the Greek word for teaching or instructing is didasko. This was the second aspect of both Jesus' and Paul's role. They taught a way of life to those who believed the announcement about the kingdom of Heaven to prepare them for its establishment on the earth.

PAUL”S LETTERS FROM PRISON

During his time in Rome, Paul wrote several instructional letters that give an insight into both his pastoral care of the churches and his attention to a matter at the individual level.

He wrote to a wealthy Church member and friend named Philemon (Philemon 1), and also to congregations in three cities: Colossae, Ephesus and Philippi (see Colossians 4:3, 18; Ephesians 3:1; 4:1; 6:18–20; and Philippians 1:7, 12–17).

What can we learn from this ? GRACE

Paul introduced himself to Philemon as "a prisoner for Christ Jesus" and well on in years (Philemon 1, 8–9) before asking for his indulgence in resolving a problem with one of his runaway slaves. The wrinkle in the situation was that the slave, Onesimus, had become a convert through Paul's prison ministry (verse 10) and was now returning with Paul's letter in hand (verse 12). Though the apostle could have used his authority to persuade Philemon to forgive his slave-become-brother and take him back, he rather entreated his friend, offering to cover any out-of-pocket costs or debts incurred by Onesimus (verses 18–19). Since the slave is mentioned as known to the church in Colossae—"who is one of you" (Colossians 4:9)—it is likely that Philemon also lived there.

PAUL”S COMPANIONS IN ROME

As he signed off, Paul recorded for Philemon the names of several helpers, indicating that this imprisonment was not solitary. They include Epaphras, Mark, Aristarchus, Demas and Luke (verses 23–24). In his introduction, Paul had also mentioned Timothy, his spiritual son in the faith (see also Philippians 2:19, 22).

Epaphras was a tireless minister in the Colossian area, which also included congregations at nearby Laodicea and Hierapolis (Colossians 4:12–13). He had arrived in Rome bringing news of the state of the congregation at Colossae (Colossians 1:3–8). This caused Paul to compose a letter to them, which was carried back not by Epaphras, who stayed with Paul in Rome as his "fellow prisoner" (Philemon 23), but by Tychicus, "a beloved brother and faithful minister and fellow servant in the Lord," and the slave Onesimus (Colossians 4:7–9). Tychicus had traveled with Paul from Greece to Jerusalem and was possibly an Ephesian (Acts 20:4). Perhaps this is the reason that Paul also entrusted him (Ephesians 6:21–22) with what is known to us as his letter to the Ephesians, though originally it may have been a circular letter destined for the churches in the Roman province of Asia (western Turkey) that were centered around the capital city (early manuscripts do not contain the words "in Ephesus" [Ephesians 1:1], and its content is more general).

Mark was likely John Mark, who had separated from Paul and Barnabas about 12 years earlier (see Colossians 4:10, where he is described as "the cousin of Barnabas"; see also Parts 3, 4 and 5 of The Apostles). This was an encouraging development in itself, and Paul later wrote to Timothy that "Mark . . . is very useful to me for ministry" (2 Timothy 4:11). An early tradition holds that Mark wrote the Gospel by his name for the Romans. Being present in Rome with Paul gives some support for that belief.

Aristarchus was a Thessalonian convert who had accompanied Paul on various other journeys (see Acts 19:29; 20:4), as well as on the voyage to Rome. Paul mentioned him also as "my fellow prisoner" in Rome (Colossians 4:10).

Demas, later described as "in love with this present world," eventually deserted Paul (2 Timothy 4:10), whereas Luke, "the beloved physician" (Colossians 4:14) and author of both the Gospel by his name and the book of Acts, remained faithful to the end. He traveled with Paul to Rome on this occasion and also for his second and final imprisonment there.

In Colossians, Paul commends another helper, the Jewish convert Jesus (Justus), who was also close to him in his imprisonment.

Sometime during his stay in Rome, Paul was visited by Epaphroditus from Philippi. This resulted in the letter known to us as Philippians. Paul commended his visitor for his extraordinary assistance, "for he nearly died for the work of Christ, risking his life to complete what was lacking in your service to me" (Philippians 2:30). Once recovered, Epaphroditus returned to his home congregation with Paul's letter (verse 25).

Thus we know that Paul was not alone in Rome in such difficult circumstances but was surrounded by several faithful and true brothers, not to mention the Church members who were residents of Rome (see Romans 16).

A PRISONER FOR THE LORD

Despite the limitations on his freedom, Paul was intent on finding ways to continue the work of proclaiming the good news about God's coming kingdom and the role Jesus had played in making reconciliation with the Father possible. He asked the members in Colossae and Ephesus to "pray also for us, that God may open to us a door for the word, to [boldly] declare the mystery of Christ, on account of which I am in prison" (Colossians 4:3; see also Ephesians 6:19). He also mentioned to the Philippians that "it has become known throughout the whole imperial guard and to all the rest that my imprisonment is for Christ" (Philippians 1:13–14). Paul was likely chained to various guards day and night in rotation (see Ephesians 6:20 and Acts 28:20, which mention a chain, or manacles); thus his every word would have been overheard.

And it was not only among the imperial guard that Paul's message became known. At the close of his letter to the congregation at Philippi, he wrote, "All the saints greet you, especially those of Caesar's household" (Philippians 4:22). Were these newly converted people Nero's servants or relatives? Unfortunately, there is no way of knowing.

Paul fully expected that he would be released from his imprisonment. Hence his comment to Philemon, "Prepare a guest room for me" (Philemon 22), and to the Philippians, "I trust in the Lord that shortly I myself will come also" (Philippians 2:24).

PAUL'S UNIQUE MESSAGE

In the three congregational letters, Paul covered several overlapping themes. In Ephesians and Colossians, there is the reminder that it is only by special revelation from God that the Church understands what it does of His great purpose in creating humanity and sending Jesus Christ. Paul referred to this as THE Mystery (in Greek, musterion) never before revealed in Scripture or to any one else until Paul. The word signifies a secret, a hidden truth that is God's alone to reveal if and when He chooses and to whomever He chooses. Paul emphasized that God had called certain individuals from the Gentile world, as well as the Jewish world, to participate in a relationship with Him through Jesus Christ. This development had been hidden until the first century, when God chose to reveal it. It was, as Paul said, "the mystery hidden for ages and generations but now revealed to his saints" (Colossians 1:26), "which was not made known to the sons of men . . . as it has now been revealed to his holy apostles and prophets by the Spirit" (Ephesians 3:5). It was Paul's specific responsibility to let this be known to those whom God had called in the Gentile world, and as a result he was now a prisoner (Ephesians 3:1).

All three letters make reference to the need for boldness in proclaiming the good news of the kingdom of God and Jesus Christ. As we have seen, Paul asked that the members in Colossae pray for him to be able to speak his message plainly and openly (Colossians 4:3). Similarly, he asked those to whom the Ephesian letter went for prayers that he would speak out boldly (Ephesians 6:19–20). He commended the members in Rome for doing just that themselves as a result of his imprisonment (Philippians 1:14) and expressed his hope that he, too, would act with boldness in answer to their prayers for him (verses 19–20).

Further, Paul was joyful in his suffering, because he knew that it had a great purpose not only for himself but also for the membership (Colossians 1:24; Ephesians 3:13). He did not want them to be discouraged by his situation, because he believed that it would all turn out for the good (Philippians 1:19).

Ephesians, Colossians and Philemon contain general instruction for the God-fearing family and for masters and slaves (Ephesians 5:22–6:9; Colossians 3:18–4:1; Philemon 10–18). Husbands and wives and children are encouraged to treat each other with mutual respect (Paul demonstrates in his letters to the Ephesians and the Colossians that he was far from the woman-hater that many have painted him to be). Converted masters are to treat slaves with fairness, and converted slaves are to work honorably.

SPECIFIC MESSAGES

While there are overlaps in the letters, when it comes to the specific reasons for each letter, there are also differences. As we have seen already, Paul responded to the circumstances that were presented to him in respect of the congregations in Colossae and Philippi.

Judging by Paul's letter to the Colossians, Epaphras had come with some serious concerns about their spiritual well-being. It seems that the brethren were being swayed by Greek philosophical ideas (Colossians 2:8). One of the central precepts concerned spirits who were said to rule the world and mediate between humans and God. According to this philosophy, such beings deserved worship, which included ascetic practices (Colossians 2:18). Paul sought to free the Colossians from this error by reminding them that followers of Jesus had no need for such human beliefs and practices. He wrote, "If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations—‘Do not handle, Do not taste, Do not touch' (referring to things that all perish as they are used)—according to human precepts and teachings?" (Colossians 2:20–22). This, he insisted, is "self-made religion" (verse 23) that might look appealing but is in fact an "empty deceit" (verse 8).

Philippians was written in response to Epaphroditus visiting Paul in prison and bringing news of the congregation. It is a letter filled with gratitude on Paul's part for the brethren's spiritual development. He took the opportunity to teach them about the mind and attitude of Christ, which they should emulate. It is a humble mind that does nothing from motives of rivalry or conceit and seeks the good of others, willing to lay down life itself for them (Philippians 2:1–8). As followers of Jesus Christ, the Philippians were to live honorably on earth as citizens of the kingdom of heaven yet to come (Philippians 1:27).

As already mentioned, the letter we know as Ephesians was possibly meant for circulation in the region around the city, including places such as Laodicea, Hierapolis and Colossae, where Paul mentioned that church congregations existed and letters were exchanged (Colossians 4:13, 16). It is a more general letter than either Colossians or Philippians and deals with expansive themes in God's plan. It explains the centrality of Jesus Christ's life, death and resurrection to that plan (chapter 1) and includes His calling some to conversion in this life, ahead of others (chapters 2–3). It teaches the vital importance of unity among the believers and how they are educated and protected in God's way (chapters 4–6).

Thus we see that Paul's two-year house arrest in Rome was not spent idly, nor did the congregations in his care suffer from lack of attention from the aged apostle. And there is yet more to report.

Next time, The Words that Paul uses and doesn't use!

Love,
Denis

"The Message"

2008-07-23T01:02:00.000+02:00

Paul in Prison

Part 9 in the mini Series

Paul, the Testimony of the Lord’s Prisoner

Dear Gentle Readers,

From the end of the book of Acts until his death Paul spent more time in prison than most do even today (I believe that Paul received his greatest revelation the of all). In his understanding of what God was doing. It’s when God suspends all of our activity (running around being busy) that we stop and hear that still small voice speaking love to us in our inactivity. First let’s get the time line out of the way. Again I turn to my colleague and friend Dr. Jerry Wayne Bernard from Scripture Research and Director of Scripture Institute for the dating of the 6 letters that are considered the "Prison Epistles" of the apostle Paul. Paul's 6 Epistles written after the Acts period (AD 64 - 69) are:

AD 64 - (9th letter) -

1st Timothy

out of prison & from Macedonia

Now, after Paul's release from prison (AD 64-67) he writes his first epistle as an Apostle to Timothy. The epistle to Titus is soon to follow. The two young ministers must have the correct organizational set up (for each local assembly) with order and structure.

AD 65 - (10th letter) -

Titus

out of prison & from Macedonia

Following his release, Paul begins his unrecorded 4th missionary journey. His travel takes him east to Macedonia (1 Tim. 1:3) where he preaches the hope of the eternal life promised long ages ago (Titus 2:1). During this period, he wrote two pastoral epistles, 1st Timothy and Titus. Both of these young men needed further instruction by the apostle concerning organization and structure of the local assemblies.

AD 67 - (11th letter) -

2nd Timothy

from prison in Rome

Here we find Paul in prison (AD 67-69) for the second and last time. Throughout Paul's imprisonment, the activities of the young preachers still banded together with him. He would send them out to various places with messages from him and then they would return with news from the churches. However, at the writing of 2nd Timothy, Paul replaced Titus (at Crete) with Artemas (Titus 3:12). Then Titus was sent to Dalmatia after his visit with Paul at Nicopolis, the winter before Paul's last imprisonment (Titus 3:12 and 2 Tim. 4:10). Tychicus is sent to Ephesus to visit and obviously reports back to Paul with one more important visit to Ephesus coming later (2 Tim. 4:12). Luke remained a companion of Paul in his final imprisonment (2 Tim. 4:11). Finally, Timothy is told to come and be with Paul in his last imprisonment (2 Tim. 1:8; 2:3). Paul wanted Timothy's fellowship badly (2 Tim. 4:9, 21). Remember, Timothy was with him in his first imprisonment. He is told to bring with him Mark, who now can be of great use. Paul's attitude in 2nd Timothy is one of quiet resolve, waiting for his final appointment of death. He still speaks of the promise of life as his main message (2 Tim. 1:1, 10, 11).

AD 68 - (12th letter) -

Ephesians

a prison epistle & circular letter

AD 69 - (13th letter) -

Philemon

a prison epistle to one man

AD 69 - (14th letter) -

Colossians

a prison epistle to complete the Word of God

Timothy must have completed his journey to see Paul (Colossians 1:1 & Philemon 1:1) and bring his friend Demas, whom he picked up in Thessalonica. This caused great joy for Paul (Col.4:14). These last epistles contain further truth that was revealed by the Holy Spirit only to Paul. The divine (and very important) revelation of "the mystery" of the Body was given only to Paul and is explained in Ephesians (a circular letter to be carried to several churches), and Colossians. This truth is put into practical application in the epistle to Philemon concerning his run away slave. This subject, "the mystery" is the cap stone of Church teaching.

Paul was the only one who received the revelation of "the mystery" (Eph. 3:3). If it had been known before Paul's calling, it would have been mentioned by someone. It was not to be taken to the Jew first. This new revelation of "the mystery" of the body (Eph. 3:9) must be made known to all men because it "had been hid in God." Every mystery in the Word of God was taught and revealed as it was received from God. The "mystery of Christ" was revealed little by little until it became very clear (Eph. 3:5). Paul sent the message to Ephesus (or Laodicea) and Colossae by the hand of Tychicus (Col. 4:7 & Eph. 6:21). For Tychicus had previously spent time in Ephesus and would be the likely candidate to carry the letter to Ephesus (or Laodicea) and Colossae. So the 14 epistles close with the high and heavenly revelation of this new Body of Christ. Paul's life did not end in discouragement. It ended in great joy and peace as was found in Philemon. The fact is, Paul is optimistic of his release by their prayers and a miracle of God (Philemon 22).

The concluding statement of Paul in Colossians 1:25 is, "...to complete the Word of God." I heard my friend, Russ Schaefer say that this statement should be enough for us to conclude that Colossians is the last writing of Paul, the Apostle. Paul's last words were about GRACE. In Colossians we find that the Christian is "complete in Christ," the Word of God is complete and that there is nothing to be added to the Christian experience. This epistle closes the fourteen epistles with the high and heavenly revelation.

The identifying mark of Paul's 14 epistles is:

These fourteen epistles are identified as Paul's in 2nd Thessalonians 3:17, 18. He says, "The salutation of Paul with mine own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all. Amen." This is the way that Paul signed "every epistle." His "mark" was: "The grace of our Lord Jesus Christ be with you." And here are the fourteen references that mark Paul's epistles.

1st Thess. 5:28 - "The grace of our Lord Jesus Christ be with you. Amen."

2nd Thess. 3:18 - "The grace of our Lord Jesus Christ be with you all. Amen."

1st Cor. 16:23 - "The grace of our Lord Jesus Christ be with you."

2nd Cor. 13:14 - "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen."

Gal. 6:18 - "Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen."

Rom. 16:20 & 24 - "...The grace of our Lord Jesus Christ be with you. Amen."

Phil. 4:23 - "The grace of our Lord Jesus Christ be with you all. Amen."

Heb. 13:25 - "Grace be with you all. Amen."

1st Tim. 6:21 - "Grace be with thee. Amen."

Titus 3:15 - "Grace be with you all. Amen."

2nd Tim. 4:22 - "Grace be with you. Amen."

Eph. 6:24 - "Grace be with all them that love our Lord Jesus Christ in sincerity. Amen."

Phile. 1:25 - "The grace of our Lord Jesus Christ be with your spirit. Amen."

Col. 4:18 - "Grace be with you. Amen."

Next time we’ll look a wee bit deeper into this wonderful message given only to our Apostle, Paul!

Love,

Denis

Support you local...

2008-07-17T20:47:00.000+02:00

apostle!

Gentle reader,

We have seen that the book of Acts can be visualized into the 3 R’S that is:

Restoration Jerusalem Jews only - Peter

Reconciliation Antioch Jews and Gentiles -Paul and others

Rejection Rome Gentiles only -Paul

Where Peter open the understanding by accepting Cornelius in acts Chapter 10 "Then Peter opened his mouth, and said, In truth I perceive that God is no respecter of persons:

But in every nation he that feareth him, and worketh righteousness, is accepted with him." Acts 10: 34-35. And now we read not only Jews but Jews and Greeks, Acts 18:4, 19:10, 20:21. The posibility of the salvation of the Gentiles does not seem to have been entertained by the apostles at Jerusalem. Peter himself confessed that the Gentile salvation was never in his thoughts either at Pentecost or after. To the seeking Cornelius he said-"And he said to them, Ye know that it is an unlawful thing for a man that is a Jew to keep company, or come to one of another nation; but God hath shown me that I should not call any man common or unclean." [Acts 10:28]. The word reconciliation which has been suggested is one of intense significance as it is found only in the epistles of Paul. Here are Paul’s words to the Gentiles where the apostle speaks of the long centuries of Gentile darkness during Israel’s ascendancy, but where he also indicates that the time had arrived when the Gentiles would come back into favor.

Now, while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.

Therefore he disputed in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.

Then certain philosophers of the Epicureans, and of the Stoics, encountered him. And some said, What will this babbler say? some others, He seemeth to be a setter-forth of strange gods: because he preached to them Jesus, and the resurrection.

And they took him, and brought him to Areopagus, saying, May we know what this new doctrine is, of which thou speakest?

For thou bringest certain strange things to our ears; we would know therefore what these things mean.

(For all the Athenians and strangers who were there, spent their time in nothing else, but either to tell, or to hear some new thing.)

Then Paul stood in the midst of Mars-hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.

For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I to you.

God that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;

Neither is worshiped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;

And hath made of one blood all nations of men to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;

That they should seek the Lord, if haply they might feel after him, and find him, though he is not far from every one of us:

For in him we live, and move, and have our being; as certain also of your own poets have said, for we are also his offspring.

Being then the offspring of God, we ought not to think that the Godhead is like to gold, or silver, or stone graven by art and man's device.

And the times of this ignorance God winked at; but now commandeth all men every where to repent: Acts 17;16-30. And another place where Paul explains what is and has happened. Romans 11:11-15 I say then, Have they stumbled that they should fall? By no means: but rather through their fall salvation is come to the Gentiles, to provoke them to jealousy.

Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fullness?

For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify my office:

If by any means I may incite to emulation them who are my flesh, and may save some of them.

For if the rejection of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?

And now the last few verses of Acts Chapter 28 are associated in Rome. The keyword is Rejection, for Israel now passes off the scene; they become Lo-ammi from the prophetic book of Hosea Israel has become at last "Not my people" so ends the book of Acts and the end of the 1^st ministry of the apostle the Gentiles who went always the Nation of Israel (Jewish) first.

Next time we’ll start to see that even in the failure of Israel God through Paul has an even better plan! What is called "the Church which is His Body" and where we fit in to the wonderful plan of God.

Love,

Denis

A letter from Paul

2008-07-17T02:02:00.000+02:00

Rembrandt "Paul in Prison"

Part 7 of the mini Study, Paul your apostle

Gentle readers,

Sometimes we find that God teaches up by inspiration, or by hard work through the study of Divine Scripture. In Paul case, as he wrote his words were given to others and the interesting thing to me is from a linear perspective we can see through internal evidence how Paul was lead to write the (13) Books that bear his name (Hebrews while not bearing Paul signature does also seem to reflect his thoughts) . Many don’t understand the reason for theses books and still more have never observed that they were placed in the same order from the 1^st century onward.

After the book of Acts. We find the Inter-relationship of the Seven Church epistles in this manner.

Romans "Justification and the Cross" it is a Book of "Doctrine and Instruction" The Gospel of God; never hidden, but ‘promised afore". God’s justification of Jew and Gentile individually- dead and risen with Christ (Chapters 1-8 ).

Then we have the books of 1^st and 2^nd Corinthians books of "Reproof" dealing with practical failure to exhibit the teaching of Romans through not seeing their standing as having died and risen with Christ (Leaven") in practice. (1 Cor. 5:6 ).

Following that we have the Book of Galatians A book of " Correction" Which deals with the Doctrinal failure as to the teaching of Romans. Beginning with the truth of the nature of the "spirit" These believers were soon removed Chapter 1:6 [I marvel that ye are so soon removed from him that called you into the grace of Christ, to another gospel] and were trying to make perfect the old human nature (flesh) Chapter 3:3 Galatians has to do with leaven in Doctrine (5:9 ) We will stop here in order for those who wish to read these book again and understand their order. More on this later.

Here then is the internal evidence as to the Epistles of Paul and the dates of their writing. Note that all are written in the 1^st Century before the destruction of the Temple of Jerusalem in 70 A.D.

After believing for many years that 2 Timothy was Paul's last letter, I found myself dismissing my solid proof. My reason for 2 Timothy being the last letter was taken from chapter 4, verses 6 & 7: "For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith." This seemed to be my rock-hard proof of the conclusion to his ministry. To me, this had to be his last epistle. My other reason for this conclusion was that in Acts 13:25 I read that Paul used similar word describing John the Baptist finishing his course or work up until that time.

My commanding problem was that in Acts 20:24, Paul speaks of finishing his course also, but unlike John, he still had a long way to go. Paul also spoke of "dying daily" or being appointed to death, etc. long before he wrote these words to Timothy of finishing his course. This made me look again at the order of Paul's epistles. Maybe 2nd Timothy was not the last.

No one I have read after has the final word on a chronological order of the Apostle Paul's Epistles. That is, because it is difficult to be precise about the order of the events during his last days after the Acts period. However, in comparing the Epistles with the historical book of Acts, we find somewhat of an order of his early Epistles. As we establish the epistles written during the Acts period, we have those later epistles selected for us.

Paul's 8 Epistles written during the Acts period (AD 30 - 62)

AD 52 & 53 - (1st & 2nd letters) -

First & Second Thessalonians

from Corinth

These first two epistles of Paul were written soon after the conversion of the Thessalonians (1 Thess. 1:8,9). The news of their conversion was spreading (present tense verb) through Macedonia and Achaia. Paul was taken from them for a brief period (1 Thess. 2:17) and was recently at Athens (1 Thess. 3:1). He had already preached in Achaia (1 Thess. 1:7, 8 ) . Timotheus and Silas just returned (1 Thess. 3:6) from Macedonia, which happened (Acts 18:5) soon after Paul's first arrival at Corinth. Then about four years later he writes......

AD 57 - (3rd letter) -

First Corinthians

from Ephesus

The date of this epistle is established more accurately than Paul's other epistles. Apollos had been working at Corinth, and was now with Paul in Ephesus (1 Cor. 1:12; 3:4,22; 4:6; 16:12). During the writing of this epistle Paul resides at Ephesus (Acts 19:1), during the days of unleavened bread (1 Cor. 5:7) and intended on remaining at Ephesus until Pentecost (1 Cor. 16:8 ) . He met with a disturbance in the theatre. Aquila and Pricilla were with him at Ephesus (1 Cor. 16:19) and had taken up their residence at Ephesus just before the visit of Paul (Acts 18:26). After leaving Ephesus, Paul arranged to go through Macedonia to Achaia (1 Cor. 16:5-7). Also, at that time, the Great Collection was going on in Achaia (1 Cor. 16:1-3). When he wrote to the Romans from Corinth during his three months' visit there (Acts 20:3), the collection was concluded in Macedonia and Achaia (Rom. 15:26). Now, Paul hopes to go by Corinth to Jerusalem, and then to Rome (1 Cor. 16:4 & 15:25-28 ) . The time he entertained this personal plan was at the close of his Ephesian residence (Acts 19:21).

AD 57 - (4th letter) -

Second Corinthians

from Macedonia

Paul was exposed to a great danger in Proconsular Asia, i.e. at Ephesus (2 Cor. 1:8 ) . This happened in Acts 19:23-41. Paul traveled from Troas after staying there for some time and then made his voyage to Macedonia (Acts 20:1). Paul was in Macedonia at the time of the writing (2 Cor. 9:2). The verb is in the present tense. He intended (2 Cor. 13:1) shortly to visit Corinth. This was the course of his journey in Acts 20:2.

AD 58 - (5th letter) -

Galatians

from Corinth

It is my understanding that this letter was not written before Paul's second visit to the Galatians. He spoke of their conversion as having occurred at his first visit (4:13). This hints of two visits. "Am I now become your enemy by speaking truth among you?" (4:16) implies a second visit in which he had offended them. He was welcome on his first visit. However, Paul marvels that they forsake his teaching so quickly (1:6). A comparison of the structure of the doctrine of Galatians and Romans indicate that they were written around the same time. However, there is nothing in this epistle to fix the date of it. Nor is there any external evidence of a conclusive nature supplied by other epistles. The content of this letter is my basis for believing that it was written within a few months of the Roman epistle.

AD 58 - (6th letter) -

Romans

from Corinth

Paul had never been to Rome when he wrote this epistle (1:11-15). He intended to go to Rome after visiting Jerusalem (15:23-28 ) . This was his purpose in Acts 19:21. This gives us a time setting. He was going to bear a collection of alms from Macedonia and Achaia to Jerusalem (15:26, 31). He carried the collection from Corinth to Jerusalem at the close of this three months' visit (Acts 24:17). When Paul wrote this epistle, Timotheus, Sosipater, Gaius and Erastus were with him (16:21-23). Out of these four, Luke mentions three in the Acts as being with him at Corinth during the three months' visit (Acts 20:4).

AD 59 - (7th letter) -

Philippians

from Caesar's prison

Paul drops his Apostleship from this Philippian letter and the letter to the Hebrews. This epistle was obviously written during his first imprisonment (AD 59) in a Roman prison (Acts 24:27). The success of the gospel among the praetorian guard (Phil. 1:13) relates to Paul preaching the kingdom of God in Acts 28:31. Paul has hope of soon sending Timothy to Philippi and also the hope of his release (Phil. 2:23, 24). Philippians must have a prior date because the new themes of Ephesians and Colossians do not appear in the epistle. This would place Philippians at a time long before Ephesians and Colossians and the late revelation of the mystery. The lack of internal evidence in Philippians of the new and all important theme of "the mystery" gives weight to an early writing, long before "the mystery" was revealed.

AD 59 - (8th letter) -

Hebrews

from prison in Italy (Heb. 13:24)

I am fully persuaded that the author of this critical epistle to Hebrew believers was the apostle Paul. Although he was distinctively and essentially the "apostle of the Gentiles" (Rom. 11:13), his ministry was by no means confined to them, as the book of Acts clearly indicates. At the time of Paul's arrest, the Lord said, "He is a chosen vessel unto Me, to bear My Name before the Gentiles, and kings, and the children of Israel" (Acts 9:15). It is note worthy that our Lord mentions Israel last. This corresponds with the fact that Paul's Epistle to the Hebrews was written after most of his epistles to the Gentiles. It is clear from 2nd Peter 3:15 that this epistle was written by Paul. Peter wrote to the Hebrews as the opening verses of his first epistle indicates. Then in 2nd Peter 3:1, he says that this second epistle was also addressed to the same people as his first epistle. In verses 15, he declares that his beloved brother Paul "also...hath written unto you." If Hebrews is not that epistle, where is it? Although this Epistle was Paul's crowning connection with to the Jews, it was his last.

A great change is approaching. In the Acts of the Apostles, Paul says to the leaders of the Jews (Acts 28:17), "The Holy Spirit was right in saying to your fathers through Isaiah the prophet (Isa. 6: 9, 10): 'Go to this people, and say, You will indeed hear but never understand, and you will indeed see but never perceive. For this people's heart has grown dull, and with their ears they can barely hear, and their eyes they have closed; lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them'." (Acts 28: 26, 27). Then Paul declared to them, "Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen."

This is when the Jewish leaders walked out on Paul (28: 25) and then he turned his back on the nation that he had first gone to (Romans 2:10; 3:1-6). Now, he "welcomed all (Gentiles) who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance" because he no longer ministered to the Jews first who had been a trouble to him.

This same passage from Isaiah was used by the Lord Jesus Christ in Matthew 13: 10-17. After the Jews blasphemed (Matt. 12: 22-25) the work of the Holy Spirit, Jesus told them that "the blasphemy against the Spirit will not be forgiven.... in this age or in the age to come." (12: 31, 32). This is when Jesus turned His back on the Jews and started teaching the public (13: 1, 2). He severed all connections with His physical family (12: 46-49) and "went out of the house" (a picture of natural ties) "and sat beside the sea. And great crowds gathered about him..." THEN, Jesus changed the method of teaching. He started using parables. His disciples asked, "Why do you speak to them in parables?" (Matt. 13: 10) and Jesus explained that He did not want the Jews to understand (13: 11-17). So, he took the disciples aside and explained the parables to them. He wanted them to understand. The prophecy of parables is seen in Matthew 13: 34, 35.

So, what we have here is... two men, Jesus and Paul, turning their backs on the Jews and going to the multitudes AFTER they quote the passage from Isaiah 6: 9, 10. The Jews had forfeited everything in Matthew 12 and as the apparent second chance was given to them during the Acts period, Paul saw that there was no use in prolonging what was apparently dead and over, he turned his back on them also. These next epistles Epistles that follow are under the new administration of Paul, based on his second commission . (Quotes here are from the ESV.) Which we will pick up next time.

Love,

Denis

A thanks To Dr Jerry Wayne Bernard Ph.D. of Scripture Research and Scripture Institute for setting the dates in order.

papyrus 66

“All roads lead to Rome”

2008-07-15T01:45:00.001+02:00

Part 6
The Mission of Paul

“All roads lead to Rome”

Note: The Study of Scripture for me encompasses a restudy of everything that I have learned before just to make sure that what has been learned is and fits with the new enlightenment. God provides new truth as we grow in grace. It is as we begin to understand deeper truth that we follow the leading of the Spirit of God. Sometimes it comes as a flash of intuitive knowledge other times it comes through the exhaustive study of hard subjects. But rest assured it will come as you are ready and prepared.

Dear Gentle readers,

I had a deacon one time who ask me after I had finished a study and told the group “check me out!” “Pastor, Don’t you know what you believe?” I replied “Yes, but you need to know and learn from God what you believe. ” So much of the time many take what someone else teaches and never question the truth of what is taught. I want you to check out everything I teach and if you are able try to find a flaw or an inconsistency in what I present. If you do let me know so that I my adjust my thinking. That will make us both better Christians and students of God’s most Holy Word. What I teach I believe is 99% correct but I leave 1% for the possibility of error.
One expects that at some point there will be disagreement remember “You get 6 Jews together and you’ll have 12 opinions”! This part of our mini study has caused many a pastor to stomp out of the hall, cancel their subscription to “boys life” and run home to hide under the blanket! Why you may ask? Go ahead, I’ll wait! Because Gentle Reader, when one begins to deep in history and deep in Scripture it’s a wee more that a child’s prayer before eating “Rub, a dub, dub thanks from the grub”.
My contention is that the closer you get to the original languages, and the deeper you go in your studies ( the meaning is rather like peeling an onion, it has layers) and other times there are gems hidden in plain sight!.
The mission of Paul is so clear to me that I am amazed that more Pastors/Bible teachers have not picked up on what seems to me to be an obvious truth. Paul was chosen to reach not only his own people but those of a non Jewish persuasion {i.e. Gentiles} and so he had not one but two commission. And when we begin to read in the book of Acts. We can see some of this when we recognize when Paul wrote to the various groups for example “For I am not ashamed of the gospel of Christ: for it is the power of God to salvation to every one that believeth; to the Jew first, and also to the Greek. “ [Romans 1:16 written around A.D. 58 From Corinth Paul had never been to Rome when he wrote this epistle (1:11-15). He intended to go to Rome after visiting Jerusalem (15:23-28). This was his purpose in Acts 19:21. This gives us a time setting. He was going to bear a collection of alms from Macedonia and Achaia to Jerusalem (15:26, 31). He carried the collection from Corinth to Jerusalem at the close of this three months' visit (Acts 24:17). When Paul wrote this epistle, Timotheus, Sosipater, Gaius and Erastus were with him (16:21-23). Out of these four, Luke mentions three in the Acts as being with him at Corinth during the three months' visit (Acts 20:4).]
The first record of Paul’s public witness is given in Acts Chapter 9 where we read: And immediately he preached Christ in the synagogues, [ Note: always to the Jew first ]that he is the Son of God. But Saul increased the more in strength, and confounded the Jews who dwelt at Damascus, proving that this is very Christ [verse 20, 22] Incidentally these last references show that, to a Jew acquainted with the Scriptures, the fact that Jesus was the Christ would also prove that He was the Son of God ( John 20:31, Matt 16:16 ), although to the untaught mind such a connection would be neither necessary or obvious. Later in Acts 17 we learn that this was his usual procedure “And Paul, as his manner was, went in to them, and on three Sabbath days reasoned with them out of the scriptures, Opening and alleging, that it was needful that Christ should suffer, and rise again from the dead; and that this Jesus, whom I preach to you, is Christ. [verses 2-3]
Please Note the following that at Antioch the Jews withstood the gospel and were stricken with judicial blindness “Be it known to you therefore, men, brethren, that through this man is preached to you the forgiveness of sins;
And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.
Beware therefore, lest that come upon you which is spoken in the prophets;
Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye will in no wise believe, though a man declare it to you.
And when the Jews had gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.
Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas; who speaking to them, persuaded them to continue in the grace of God.
And the next sabbath came almost the whole city together to hear the word of God.
But when the Jews saw the multitudes, they were filled with envy, and spoke against those things which were uttered by Paul, contradicting and blaspheming.
Then Paul and Barnabas became bold, and said, It was necessary that the word of God should first be spoken to you: but seeing ye reject it, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldst be for salvation to the ends of the earth.
And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life, believed. ( Acts 13: 38:48
Notice also that Paul’s first miracle contrasts with Peter’s first miracle. Peter heals a Jew; Paul blinds a Jew. This Jew withstands the truth, and a Gentile, [ Paulus] who bears the same name as the apostle believes. Resulting from the opposition of the Jews at Antioch, there is a local turning from the Jew to the Gentile and Paul utters that word of warning which anticipates that dreadful quotation of Isaiah 6 with which the Jew was to be finely set aside as we can so easily see and read in Acts Chapter 28 “ And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.
And some believed the things which were spoken, and some believed not.
And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,
Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:
For the heart of this people [The Jews] is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.
Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.”
When the Jewish leaders as a nation refused Paul turned to us (Gentiles) as God had foretold hundreds of years before. (see the book of Hosea where Israel became Lo-ammi = "not my people") Then said God, Call his name Loammi: for ye are not my people, and I will not be your God. [Hosea Chapter 1 verse 9].
Establishing Paul an Apostle with an independent ministry. Paul was an apostle but not one of the 12.

Note: This is just a mini study many things and concepts have been deliberately by virtue of necessity left out. I hope to provide a jumping off place for those who want more than "Sunday go to meeting Christianity"
Establishing Paul an Apostle with an independent ministry.
To be continued.

Love,
Denis a remark: This is just a mini study many things and concepts have been deliberately by virtue of necessity left out. I hope to provide a jumping off place for those who want more than "Sunday go to meeting Christianity"