BIBLE STUDY --- NEW TESTAMENT LETTERS
1 CORINTHIANS – PART 1
AUTHOR
There is no doubt about who wrote 1 Corinthians, for all scholars agree that the apostle Paul wrote it on his third missionary journey while he was living in Ephesus. By this time Paul was a mature, middle-aged {perhaps 55 years old} missionary, fully seasoned from planting churches around a quarter of the Mediterranean world.
DATE AND ORIGIN
Paul worked in Corinth from about AD 50 to 52. After a brief stay in Jerusalem, he returned to his missionary work, this time at Ephesus {Acts 19}, where he ministered for three years {AD 53–55/56}. During this period, he wrote at least three letters to Corinth and made a visit as well. His first letter, often called “the previous letter,” is referred to in 1 Corinthians 5:9-11. We know from this reference that the letter was misunderstood, but we know little of its content, for it has been lost. Sometime in AD 55, after hearing reports from Chloe’s household {1 Corinthians 1:11}, who were probably members of Chloe’s house church, he dictated a second letter to Corinth, our 1 Corinthians. This was probably sent off in the hands of Stephanas, Fortunatus, and Achaicus {16:17}. Paul would later write a third letter to Corinth, called “the letter of tears” {2 Corinthians 2:2-3}, and then finally 2 Corinthians.
BACKGROUND
Corinth was a seaport city, destroyed by the Romans in 146 BC and rebuilt in 46 BC by Julius Caesar. After 27 BC, it was the Roman capital of Achaia, where the proconsul had his residence {Acts 18:12}. The city itself was really three cities: the port of Cenchrea, about eight miles {13 kilometres} to the east, where ships from the Aegean would unload; the port of Lechaion, about a mile {1.6 kilometres} to the west on the Gulf of Corinth, where the ships would be reloaded, their goods having been transported in wagons over the isthmus and the ships on rollers; and the city itself on the high ground in between. The acropolis of the city, on top of the steep, high Acrocorinth, contained the temple of Aphrodite, where 1,000 female slaves were dedicated to the service of this goddess of love. This distinctive cult of Corinth was dedicated to the veneration of Aphrodite, goddess of love, beauty, and fertility, who is identified with the Roman Venus. Associated with such religious practices was a general moral degradation. Corinthian morals were notoriously corrupt, even when compared with pagan Rome. Down in the city was the synagogue {Acts 18:4}; for while the city as a Roman colony was largely populated by Italians, it had attracted other peoples from the Mediterranean, among whom were the Jews.
PURPOSE AND TEACHING
The main concern of Paul in 1 Corinthians was the unity of the church. There was a self-centeredness in Corinth that resulted in building cliques within the church, in flaunting knowledge and liberty in the face of others scandalized by it, and in selfish displays in the worship services. Two other major concerns also surface in the book. First, along with other pagan practices, the lax sexual ethics of Corinth had influenced the church; Paul needed to erect some barriers. Second, there was a problem in accepting the resurrection of the body; Paul realized that this issue had implications for the core of the faith and vigorously affirmed the resurrection. Both of these latter two areas, as well as aspects of the unity issue {particularly their concern with knowledge}, have been identified by some scholars as Gnostic motifs, leading to the conclusion that Paul was opposing a Gnostic party in Corinth. Careful examination reveals, however, that while some of the elements floating in the Corinthian milieu would later contribute to the development of Gnosticism, it would be anachronistic to call them gnostic. While recognizing protognostic ideas in the Corinthian situation, it is important to keep interpretation within the first-century context. Thus, the focus of Paul’s concern was the church, its unity and purity. Paul was fighting to keep this church from disintegrating into a number of competing and bickering factions divided over moral and doctrinal issues. Furthermore, he wanted to keep the focus of the church on Yeshua, the exalted Adonai.
CONTENT
GREETING, 1:1-9
Paul begins with a standard greeting, followed by his usual thanksgiving prayer. Two features stand out.
First, the greeting associates Sosthenes with Paul. While we cannot be sure who Sosthenes was, he was surely well known to the Corinthians; probably he was the Sosthenes whom Acts 18:17 identifies as the ruler of the synagogue, following the conversion of Crispus.
Second, Paul stresses the Corinthians’ abilities in speech, knowledge, and spiritual gifts. They had all of these, and these were genuine, but it was precisely these good things that they were abusing. Paul’s solution is not to suppress these gifts {indeed, he thanks YHVH for them}, but to place them in a new context.
REPORT FROM CHLOE’S PEOPLE, 1:10–4:21
The Corinthians had made Paul, Cephas {Peter}, Apollos, and even The Moshiach into party leaders. We are not sure what each of these groups stood for, but one might guess that the Pauline group stressed Paul’s slogans of liberty; the Petrine group, the need to hold to Jewish practices; and the Apollos group, the value of philosophical understanding and oratory. Whatever they stood for, Paul is appalled that it breaks their unity. His first response is to argue that his behaviour was not calculated to build a following but to point to the Moshiach. That is, he did not insist on personally baptizing converts; who performed these acts did not matter, since they were all baptized into the Moshiach. Paul immediately moves to the underlying issue, that of various persons wanting to show themselves better or wiser than others who did not have the insights of their party in the church. Their seeking for wisdom contradicts Paul’s preaching of the gospel.
First, the message of a crucified the Moshiach {1:18} made no sense within the wisdom and values of either Jews or Greeks. It demanded a whole new way of looking on life -- YHVH’s way.
Second, YHVH had not chosen them on the basis of their status in society; quite the contrary, he had made their only status the equal status they received from him {1:26-31}.
Third, their faith had not been based on Paul’s oratory but on the gifts of the Spirit that Paul had manifested {2:4}, which had convinced them that YHVH was acting in Paul. Thus, it was not argument that led them to YHVH, but YHVH’s Spirit. Therefore, it was the Spirit, not human reasoning, that would continue to reveal YHVH to them. Unless they became fools with respect to the world’s ways of reasoning, they would never be able to rethink life from the perspective of the Spirit, who gives true wisdom.
Fourth, they were not acting on this spiritual level when they claimed Paul and others as party leaders; this activity demonstrates the evil impulse in human beings {“the flesh” or “fallen human nature”} at work since it elevates human servants rather than the YHVH who works equally in each of them.
Fifth, these servants were working together to build one “temple” for YHVH based on the one foundation in Yeshua the Moshiach, that is, the church. YHVH alone will judge how each believer contributes to the work of building the church. But woe to the person who divides the church, for “if anyone destroys YHVH’s temple, YHVH will destroy him” {3:17}. {Note that here the temple imagery is used collectively; the church is the temple. In chapter 6 it will be used individually; each believer is the temple.}
Finally, he points to their over realized eschatology, for with their spiritual gifts {which were genuine} and vaunted wisdom {which was worldly} they claimed they were reigning with The Moshiach {4:8-13}. Paul, with ironic sarcasm, points out how different this claim is from the lifestyle of the apostles.
The apostles lived like Yeshua -- a life of suffering, expecting exaltation later. The Corinthians were trying to have their exaltation now without crucifixion. Paul closes this section with an admonition. He softens his words toward some who would be responsive, urging them to copy his lifestyle. The teacher was the message {verses 14-16}. Timothy will also faithfully live the truth before them. Then he threatens the “arrogant” {verse 18}, pointing out that he will not challenge their words but their spiritual power if he comes.
THE REPORT FROM THE CORINTHIAN MESSENGERS, 5:1–6:20
Paul now turns to three issues raised by oral reports from the messengers bearing the Corinthians’ letter to him. The first issue is that of church discipline {5:12-13}. Paul cites a case of flagrant immorality -- that of incest. This immorality was so clear {even pagans considered it immoral}, that it was not a case of ignorance of the Christian principles. Further, the church had taken no action but rather boasted in its tolerance, perhaps on the basis of a misunderstanding of Paul’s teaching on freedom from the Law. Paul presents three principles in this section:
1 -- the primary goal of church discipline is the repentance and restoration of the offender;
2 -- the secondary goal of church discipline is the protection of the church {5:6-8}; and
3 -- the church is not to seek to judge or control the actions of evil persons in the world -- they are YHVH’s responsibility -- but to discipline those within the church {verses 9-13}. Paul will use these principles also in the following chapters {cf. 7:12-16}.
The second issue is that of lawsuits between the believers {6:1-11}. The Corinthian society was as prone to litigation as our own, and the believers did not see anything wrong in suing each other. Paul was troubled. If the believers are to judge the world, they certainly should not bring the world in to judge issues within the church. Rather than put their cases before “those who are least esteemed by the church” {6:4, i.e., pagan judges}, they should decide the cases within the church. Paul has an even better way than bypassing the pagan courts, and that is to simply suffer the wrong {1 Corinthians 6:7}. Applying the teaching of Yeshua quite literally {Matthew 5:38-42}, Paul argues that it would be best to allow themselves to be defrauded. Instead, the Corinthians are willing to step on their brothers in the Moshiach to get what they feel are their rights. This raises the issue as to whether greed is not still in their hearts {1 Corinthians 6:9-11}. While Paul accepts people who formerly did all sorts of evil {for Yeshua has cleansed them}, he makes it very clear that anyone presently practicing greed or immorality is not part of the kingdom, whatever their doctrinal commitments may be. The final issue in this section is that of casual sexual intercourse {6:12-20}. In a world where virginity was important if a woman wished to be married and where slaves in the temple of Aphrodite were available as prostitutes, prostitution was the major form of casual sex. The libertine party used two slogans: “All things are lawful for me,” a saying that may well have been derived from Paul’s teaching, and “Food is meant for the stomach and the stomach for food” -- that is, since the body works this way, it must be the Creator’s purpose. Paul qualifies rather than contradicts their slogans. Freedom is subordinate to other goals {6:12, 20}. The body is not made to be used as we wish, but is to be dedicated to Adonai, as the doctrine of the resurrection demonstrates {verses 13-14}. Furthermore, sexual intercourse is an act of the whole person, unlike eating {Paul cites Genesis 2:24; cf. Yeshua in Matthew 19:5}. Therefore, this act takes a member {i.e., the person} from the body of the Moshiach and makes him a unity with a prostitute {1 Corinthians 6:15-17}. Thus, immorality is unlike other sins that are external to the self, for it changes the self and thus defiles the body, the place where the Holy Spirit dwells. It disregards the fact that the Moshiach has redeemed the body, and that the whole of the believer belongs to YHVH, not to the believer.
I have over the lifespan of TTN had a number of discussions where it comes down to Yeshua being the human carnate of YHWH. Earlier the week Henk, Lotte and I were talking of the Lord's Prayer and it raised the question "Who does Yeshua call Father?" if He is YHWH in human form.
I can only think that in this instance that is has to be Elyon which then gives further credence to say that Deut 32:8-9 shows the distinction between El and YHWH as His son.
What is your understanding on the matter if you take it from the perspective that Yeshua is YHWH personified/in human form?
Thought for Today: Friday December 05
YHVH does not want us to isolate ourselves. In praying for His disciples, Yeshua said: “As You sent Me into the world, I also have sent them into the world” {John 17:18}. If we isolate ourselves from others, we have no impact and demonstrate a lack of love. But neither does YHVH want us to become like the unbelieving world… The Bible warns: “All that is in the world – the lust of the flesh, the lust of the eyes, and the pride of life – is not of the Father but is of the world” {1 John 2:16}. Let the Moshiach fill your life, and there will not be any room for the world.
Here's First Fruits Ministries action-packed bulletin for the Sabbath on 12/6/2025: https://firstfruits.cc/blog/20....25/12/04/sabbath-bul
"All that go to her do not return, and do not take hold of the paths of life."
Pr2
I have an alternative for people here to have a community gathering place where you can keep in contact with each other available if nothing else happens with this site. Reply to this thread if you have an interest in it. Obviously, it will require more than one or two people to have any practical value.
120425 / 12th day of the 9th month 5786
WORD FOR TODAY “are you a worker for the KINGDOM”: Mat 9:37 Then He *said to His disciples, "The harvest is plentiful, but the workers are few. Mat 9:38 "Therefore beseech the Lord of the harvest to send out workers into His harvest.
WISDOM FOR TODAY: Pro 19:13 A son who is a fool is his father's ruin, and a nagging wife is like a leak that keeps dripping.
Ask the LORD what is HIS will for your life
www.BGMCTV.org
BIBLE STUDY --- NEW TESTAMENT LETTERS
ROMANS
AUTHOR
Written in the first person {Romans 1:5, 10, etc.}, this epistle was authored by the apostle Paul. {The first words of the first verse are “Paul, a slave of the Moshiach Yeshua, called an apostle.”} The actual transcription of the letter however, was done by Tertius {16:22}, who acted as Paul’s amanuensis {secretary}. The letter’s authenticity has never been disputed by reputable scholarship, liberal or conservative, and Romans stands at the head of virtually every ancient list or collection of Pauline letters.
DATE, ORIGIN, AND DESTINATION
The destination of the letter is stated to be Rome {1:7}. That Paul was in Corinth at the time of the writing seems clear from his reference to Erastus in 16:23 as the treasurer of the city. An inscription in the stone pavement beside the large theatre in Corinth states that it was laid by Erastus, the city treasurer, in appreciation for his election. This could hardly be coincidental. Erastus evidently remained in Corinth, because it is mentioned as his home {2 Timothy 4:20}. Furthermore, Paul refers to Gaius as his host at the time he wrote Romans {Romans 16:23}, probably the same Gaius who lived in Corinth {1 Corinthians 1:14}. Finally, Phoebe, likely the carrier of this epistle, was a deaconess of the church at Cenchrea, the eastern port of Corinth {Romans 16:1}. From the epistle itself we can determine when Paul wrote it. Romans 15:23-28 indicates that Paul was just about ready to make his visit to Jerusalem with a contribution for its Christians poor from the churches of Macedonia and Achaia, after which his purpose was to visit Rome on his way to Spain {15:23-28}. He carried this contribution with him from Corinth, at the close of his third visit to that city, which lasted three months {Acts 20:2, 23; 24:17}. On this occasion certain persons accompanied him from Corinth, whose names are given by the historian of Acts {20:4}, and four of these are expressly mentioned in this epistle as being with the apostle when he wrote it -- Timothy, Sosipater, Gaius, and Erastus {Romans 16:21, 23}. Paul’s visit to Jerusalem is usually dated around AD 57–58. As such, the Epistle to the Romans was written around the same time.
BACKGROUND
In a previous visit to Corinth, during his second missionary journey, Paul established the church there and remained in the city for 18 months {Acts 18:1, 11}. His arrival coincided with the arrival of Priscilla and Aquila, who had recently come from Rome. At the end of his 18-month stay, Paul was brought before the newly appointed proconsul, Gallio {Acts 18:12}, whose arrival can be dated from the Gallio inscription found at Delphi to the spring of AD 51. Thus, Paul arrived in Corinth in the winter of AD 49. Leaving the city, he returned to Antioch, gave a report on his work, and set out on his last journey to collect the contribution for Jerusalem from the Gentile churches {Romans 15:25-29}, for which he had previously prepared {1 Corinthians 16:1; 2 Corinthians 9:5}. Continued problems in Corinth {1 Corinthians 1:11; 7:1} necessitated his return to the city {Acts 20:3}, at which time he wrote Romans. It is clear from the last two chapters of the letter that he planned to take the contribution to Jerusalem almost immediately and from there go on to Rome {Romans 15:23-24}. The occasion for the letter, therefore, is to alert the Romans to his coming so that they can assist him in his journey to Spain {15:24, 28}. Rome was the only church, other than Colosse, which Paul did not establish. His letter, consequently, does not reflect awareness of specific problems in the membership there.
AUDIENCE
The Roman church at this time was composed of both Jewish and Gentile believers. The church was probably started by Jewish believers who were at Jerusalem on the Day of Pentecost {Acts 2:10} and were among the 3,000 converts. Evidently, some of these took the gospel back with them to Rome. Probably some of the believers addressed in the salutations of the epistle were believers already of long standing, if not among the earliest converts to the faith in Yeshua. Thus, it is not improbable that up to the time of the apostle’s arrival, the Christian community at Rome had been dependent upon its own members for the increase of its numbers, aided perhaps by occasional visits from preachers. Evidently, the gospel had gone out to Gentiles, because there were Gentiles in the church, as is evidenced by Paul’s remarks throughout the letter. In fact, it is clear that the apostle wrote to them expressly as to a Gentile church {Romans 1:13, 15; 15:15-16}. Perhaps the major constituency of the Gentiles were “YHVH-fearers” {see Acts 10:2}.
PURPOSE AND THEOLOGICAL TEACHING
Of all the epistles of Paul, this is the most elaborate and, at the same time, the most glowing. It has just as much in common with a theological treatise as with a personal, heartfelt epistle. The major theme running throughout the book is that both Jew and Gentile have fallen short of YHVH’s glory and stand in need of salvation {Romans 3:21-31}. YHVH’s righteousness has not been revealed only to the Jew -- because YHVH is not YHVH only to the Jews but to the Gentiles as well, since there is only one YHVH {3:29}. He will justify the Jews on the basis of the saving work of the Moshiach at Calvary, and the Gentiles on the basis of that same act of faithfulness to Abraham’s promise {verse 30}. Their common faith gives them access to this grace {5:2}. The gospel is thus to the Jew first and also to the Greek {1:16}. Once a person believes, that person is justified before YHVH {chapters 1–3}. This new relationship with YHVH provides the believer with a new life in the Moshiach and makes him or her a part of YHVH’s people {chapters 4–8}. This is the deepest and most difficult part of the whole epistle; it carries us directly to the eternal springs of grace, sovereign love, and the inscrutable purposes of YHVH. After this, we are told about the calling of the Gentiles, the preservation of a faithful Jewish remnant amidst the general unbelief and the fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one universal church of YHVH upon earth {chapters 9–11}. The remainder of the epistle is devoted to the practical application {in church life} of the truths previously revealed {chapters 12–15}. And then the epistle concludes with Paul’s heartfelt salutations to several different believers in Rome {chapter 16}.
CONTENT
OVERVIEW
The thematic statement of the first eight chapters of the letter is set forth in 1:17: “It is through faith that a righteous person has life”. This quotation from Habakkuk 2:4 sets Paul’s teaching on faith over against that of the Old Testament on works. Thus, he affirms the fact that his teaching on faith is not new but is squarely rooted in the Old Testament prophets. What was new was that the Gentiles would be fellow citizens with the Jews on the basis of faith in the Moshiach {Ephesians 3:5-6}. They would not have to become proselytes to Judaism in order to be acceptable to YHVH, as some Jewish believers demanded {Acts 15:1}. This was the mystery of which Paul spoke in Ephesians {Ephesians 3:6}. The first part of the epistle dwells on the theme that righteousness is attained by faith. The first three chapters demonstrate that Jew and Gentile are under sin and that the redemption of the Moshiach is applicable to both {Romans 3:21-22}. The fourth chapter demonstrates that Abraham is the father of Gentiles as well as Jews, because he is the spiritual father of believing Israel just as he is of believing Gentiles. Then, in chapters 5–8, Paul deals with the latter part of the theme of how a justified person lives by faith. Whether Jew or Gentile, the person who accepts the righteous acts of YHVH on Calvary through the Moshiach will live free from the wrath of YHVH {chapter 5}, the power of sin {chapter 6}, the enslaving power of the Law {chapter 7}, and the power of death {chapter 8}. In chapters 9–11, Paul discusses the nation of Israel “according to the flesh” {physical Jews} in relation to the future purpose of YHVH, concluding that YHVH has not cast off his people who were Israelites descended from Abraham {11:1-2}. He can regraft them back into the tree from which they have been cut off, if they will accept Yeshua as their Moshiach {verse 23}. Then in his closing section, he discusses the implications of the first 11 chapters for everyday Christian living {chapters 12–16}, closing the book with a reminder of the importance of the “offering of the Gentiles” through his own ministry {chapter 15}.
IN DETAIL
In the first chapter Paul argues that the pagan Gentile world was in a state of rebellion against YHVH, and the wrath of YHVH had been revealed against their ungodliness {1:18}. Even though YHVH had given sufficient revelation of his existence to them in the world of nature, they had nevertheless become polytheistic and idolatrous, with all the accompanying moral degradations {verses 20-23}. Thus, three times Paul emphasizes that YHVH gave them up to their lusts {verse 24}, to dishonourable passions {verse 26}, and to a base mind and improper conduct {verse 28}. The meaning is that he passed over their sins {3:25}, overlooked their spiritual ignorance of his true existence {Acts 17:30}, and did not put a stop to such idolatry {7:42}. The Jews fared little better because, even though they had received the Law of Moses containing a revelation of the will of YHVH for their nation, they had not kept the Law {2:17-29}. Even the Gentiles had those among them who did by nature the things contained in the Law and were acceptable because their consciences were pure {verses 14-15}. For a Jew, keeping the Law was insufficient unless he did so as a spiritual conviction, not as a mere legal requirement {verse 29}. YHVH-fearing Gentiles who kept the essence of the Law were a model for condemning the Jews who did not {verses 14, 27}. However, the faithlessness of the chosen nation did not nullify the faithfulness of YHVH to the fulfilment of the promise to Abraham {3:3}. Although the Jew had every advantage over the Gentile, he was no better off because both had given themselves over to the power of sin {verses 1, 9}. The situation now was that “all have sinned [both Jew and Gentile] and fall short of the glory of YHVH” {verse 23}. YHVH had therefore made the Moshiach the Redeemer for the sins of the world {3:21-31}. The righteousness of YHVH had been manifested apart from the Law, through the “faith of the Moshiach” {verse 22; i.e., the faithfulness of the Moshiach to the promise} and was available to the Gentile as well as Jew on the basis of personal faith. If this righteousness were available only through keeping the Commandments of the Law, as good and holy as it was {7:12}, then YHVH was a YHVH of Jews only and not of Gentiles, because the Law was given to the Jews {3:29}. But YHVH is also the YHVH of the Gentiles and justifies the Jew on the basis of the Moshiach’s faithfulness, and the Gentile on the basis of that same faithful act. The Moshiach died for all who believe in him {verse 22}. Thus, YHVH’s righteousness was manifested through the Moshiach’s faithfulness {verses 3, 22} and provides the basis of salvation for everyone who believes {5:9}. Several times in the fourth chapter Paul insists that Abraham was the father of the Jews and of the Gentiles {verses 11-12, 16-18}. The Moshiach’s faithfulness to the promise to Abraham that all nations {Gentiles} would be blessed through his seed {the descendants of Isaac} enabled Abraham to become the father of all nations, that is, of all who believe {verse 11}. Having laid this broad theological base, Paul then argues that the impact of this justification or righteousness is that all believers’ experience salvation from the wrath of YHVH and thereby experience peace {5:1, 9}. Sin entered the world through the first transgression and passed to all people {verse 12}. Justification however, was brought by the second Adam, the Moshiach, who gives salvation to those who believe and receive the abundance of his grace {verses 16-18}. The function of the Law was not to save the Jew. It was added because of transgressions {Galatians 3:19}; it served to intensify the awareness of sin, present in all people, to the point of transgression of the Law {Romans 5:20}. Sin used the Law to deceive and destroy those who tried to keep it {7:11}. Paul had known what it was to covet before he knew the Law, but when he became subject to the dictates and penalties of the Law at age 12 or 13, the commandment against covetousness became even more demanding and destroyed him {7:11}. After the Law was known, the penalty for its disobedience was fully applicable. Sin had been intensified because it became a transgression of the Law. This very fact caused the need for greater grace, because where sin abounded, grace abounded all the more {5:20}. But it would be a gross perversion of what it means to live free from wrath, Law, sin, and death to argue that one should therefore continue in sin that grace may abound {6:1}. Paul argues that those who have been justified and saved by the Moshiach have died to the power of sin, which no longer has enslaving power {verses 2, 6}. The key thought here is that sin {i.e., Satan -- sin personified} cannot exercise dominion over the believer {verses 9, 14}; it cannot reign over him {verse 12} and make him its slave {verses 17, 20}. In addition to being liberated from YHVH’s anger, the Law, and sin, those who have been justified by faith have been freed from death, and YHVH will give life to their mortal bodies through his Spirit {8:2, 11}. If they live according to the flesh, they will die; but if they live by the Spirit, they will enjoy a liberating life {verses 6-13}. Not even death will be able to separate them from the love of the Moshiach {verse 38}. The Spirit leads them and helps in their human infirmity, praying and interceding for them just as the Moshiach does {verses 14, 26, 34}. Paul does not discuss the pragmatic application of these theological principles until chapter 12. In between, he deals with the issue of how and why the Jews could have rejected the Moshiach. How is it that they, of all people on earth, with the history of YHVH’s personal involvement with them, could have rejected the Promised One? Chapters 9–11 focus on this important question. Paul’s answer is fourfold. First, it was YHVH’s purpose by election. He chose Israel, knowing what would happen in the future. These were physical Jews, Israelites, who enjoyed all the special relationships to YHVH that an elect people could experience: sonship, glory, Covenants, the Law, worship, the promises, the patriarchs, and the Moshiach {9:1-5}. YHVH had elected them just as he had chosen Jacob over Esau before either was born, just as he had hardened the heart of Pharaoh, just as the potter moulds the clay into the vessel he desires {9:6-26}. It had nothing to do with their character or inherent worth; it was strictly a matter of YHVH’s purpose for them. There is no injustice on YHVH’s part in making this choice, because it was necessary in order for YHVH to show his power through them so that his name might be proclaimed in all the earth. He had chosen Israel to serve his purposes just as he had chosen Pharaoh and Jacob and Moses; their salvation was a matter of faith {Hebrews 11}. After all, only a remnant of Israel ever really believed {Romans 9:27-29}. Second, Paul argues that Israel, in rejecting the Moshiach and his gospel, is following a precedent that appears repeatedly throughout history {9:30–10:21}. The Jews did not seek righteousness by faith, and thus never found it. They based their righteousness on the Law and thus stumbled over their own Moshiach {9:30-33}. Third, he argues that since a “remnant” of Israel has already believed the gospel, it is a clear indication that Israel as a whole will yet do so {11:1-16, 26}. So, even though he says that YHVH has rejected Israel, he argues that YHVH has not rejected them finally and irrevocably. He has broken them off the cultivated branch of the Abrahamic promise, but he has not rejected his people. The elect {remnant} obtained what it sought, but the rest were hardened for a period of time until they could be provoked to jealousy by the Gentiles’ inclusion into the kingdom. So, Israel’s alienation is not necessarily final. Fourth, Paul argues that since Israel’s rejection has been such a blessing for the inclusion of the Gentiles, the scenario of their conversion in large numbers would be like a resurrection from the dead. This argument runs throughout the rest of the chapter {11:17-36}. The Gentiles should not be haughty, because Israel stumbled so as to make their inclusion possible {verses 17-19}. Israel did not stumble just so they could fall {verse 11}; their fall was a blessing to Gentiles and was a part of the purpose of YHVH. And YHVH, who broke them off for their unbelief, will be able to regraft them back into the tree from which they were cut off, if they do not persist in their unbelief. Chapters 12–16 deal with the pragmatic implications of Paul’s impressive arguments. Thus, the chapter begins with “I appeal to you therefore…” {12:1}. What follows is a lengthy list of believer’s virtues and responsibilities. Paul frequently includes advice in his letters so as to assist the young converts in their transition from paganism into the Judeo-Christian ethical and moral value system. He often even modifies some behaviour patterns among Jewish converts. Chapter 13 discusses the important relationship that should exist between believers in the capital city of the Roman Empire and their government officials. They should recognize that civil government is, as such, ordained by YHVH and has a right to exist even if those who hold the offices are corrupt. They are YHVH’s servants to execute judgment on the disobedient {13:4}. Chapter 14 encourages believers enjoying freedom in the Moshiach to live without influencing others to violate their own consciences in various matters, such as eating meat. Nor should those with weaker consciences try to restrict others who have found this precious freedom. Mutual love and respect is the mark of a true disciple of the Moshiach. Chapter 15 contains Paul’s travel plans and his understanding of his role as a priestly minister to Gentiles, offering their conversion to YHVH symbolically on the altar at Jerusalem in the form of a large collection of money taken up among the Gentile churches. Chapter 16 closes typically with greetings and commendations from various individuals. Twenty-seven people are greeted by name.
BIBLE STUDY --- NEW TESTAMENT LETTERS
THE BOOK OF ACTS – PART 2
PURPOSE
In the preface to the Gospel, intended to cover the second volume also, Luke told Theophilus {and the audience he represented} that he had set out to write an accurate, orderly account about the beginnings of the Yeshua believer’s movement in the ministry of Yeshua of Nazareth {Luke 1:1-4}. The opening lines in Acts indicate that the narrative beginning with Yeshua of Nazareth {vol 1} is continuing and that Luke’s second volume intends to trace the story from Palestine to Rome {Acts 1:1-8}. While recounting this story, Luke attempted to defend the movement against false charges brought against it. A number of misconceptions attended the birth and growth of the movement. One concerned the relationship between the new faith and Judaism. Many, both within the church and among Roman officials, understood the faith in Yeshua as no more than a particular expression of, or sect within, Judaism. Against that restricted notion, Luke-Acts strikes a universal note. The Gospel proclaims Yeshua as Saviour of the world {Luke 2:29-32}. In Acts, Stephen’s defence before the Jewish council {chapter 7}, Peter’s experience in Joppa with Cornelius {chapter 10}, and Paul’s speech at Athens {chapter 17} all demonstrate that the believer’s movement is not merely a Jewish sect, some narrow messianic movement, but rather a universal faith. Another problem was popular identification of the new faith with the various religious cults and mystery religions in the Roman Empire. The accounts of the early church’s conflict with Simon the magician {chapter 8} and of Paul and Barnabas’s rejection of an attempt to worship them at Lystra {chapter 14} undermine the popular charge of superstition. Also, the believer’s movement is not a mystery cult in which esoteric, secret rites bring a worshiper into union with the divine. Adonai worshiped by believers, said Luke, belongs to real history; he lived his life in Palestine in the then-recent past, openly, for all to observe {see the speeches of Peter and Paul in Acts 2; 10; 13}. Luke’s major purpose, however, was defence of the faith in Yeshua movement against the charge that it posed a threat to the order and stability of the Roman Empire. There were of course, grounds for such suspicions. After all, the founder of the movement had been crucified on a charge of sedition by a Roman procurator, and the movement that claimed his name seemed to evoke tumult, disorder, and riots wherever it spread. Luke’s account met those problems head-on. In the Gospel he presented the trial of Yeshua as a serious miscarriage of justice. Pilate had handed Yeshua over for crucifixion, but he had found Yeshua not guilty. Herod Antipas likewise found no substance in the charges against Yeshua {Luke 23:13-16; Acts 13:28}. A neutral or even friendly attitude of Roman officials toward leading believers and the movement as a whole is documented throughout Acts. The Roman pro-consul of Cyprus, Sergius Paulus, gladly received Paul and Barnabas and responded positively to their message {Acts 13:7-12}. The chief magistrate in Philippi apologized for the illegal beating and imprisonment of Paul and Silas {16:37-39}. The pro-consul of Achaia, Gallio, found Paul guiltless in the eyes of Roman Law {18:12-16}. In Ephesus the magistrate intervened in a crowd’s attack on Paul and his companions, rejecting the charges against them {19:35-39}. A tribune of the Roman military contingent in Jerusalem arrested Paul, but it turned out that he really saved the apostle from the wrath of a mob; in his letter to the procurator Felix, the tribune acknowledged that Paul was not guilty by Roman Law {23:26-29}. The same verdict was repeated after Paul’s arraignment before Felix, his successor Festus, and Herod Agrippa II: “This man hasn’t done anything worthy of death or imprisonment” {26:31}. Luke climaxed his story by telling how Paul carried on his missionary activity in Rome, the very heart of the empire, and with the permission of the imperial guards {28:30-31}. It is clear throughout Luke’s defence that the strife that attended the beginnings and progress of Christianity was not due primarily to anything within the movement, but rather to Jewish opposition and falsification. Within his lengthy apology for the integrity of the believers, Luke’s specific theological perspectives can be clearly seen. The two-volume work presents a grand scheme of the history of redemption, extending from the time of Israel {Luke 1–2} through the time of Yeshua, and continuing through the time of the church, when the good news for Israel is extended to all nations. Paralleling that emphasis is an insistence that YHVH is present in the redemptive story through the Holy Spirit. In the Gospel, Yeshua is presented as the Man of the Spirit; the reality of the Spirit empowered him for his work {Luke 3:22; 4:1, 14, 18}. In Acts, the fellowship of Yeshua’ disciples are presented as the community of the Spirit {1:8; 2:1-8}. What Yeshua in the power of the Spirit had begun in his own ministry, the church in the power of the Spirit continues to do. For Luke, the empowering presence of YHVH’s Spirit was a reality that gave the new faith its power, integrity, and perseverance. It enabled faithful witness {1:8} and created genuine community {2:44-47; 4:32-37}, something for which the ancient world desperately longed. The Spirit in the new community produced courage and boldness {see Peter’s defences in chapters 2–5}, empowered for service {chapter 6}, overcame prejudice as in the mission in Samaria {chapter 8}, broke down walls as in the Cornelius episode {chapters 10–11}, and sent believers out on missions {chapter 13}. The entire story is also punctuated by the centrality of Yeshua’ resurrection. Luke, like Paul {see 1 Corinthians 15:12-21}, must have been convinced that without the resurrection of Yeshua there would be no believer’s faith at all. More than that, the resurrection put YHVH’s stamp of approval on Yeshua’ life and ministry, authenticating the truth of his claims. Luke announced his interest in that theme at the outset: the ultimate criterion for an apostolic replacement for Judas was that he must have been, with the other disciples, a witness to Yeshua’ resurrection. Throughout Acts, from Peter’s Pentecost sermon and defences before the Sanhedrin to Paul’s speeches before Felix and Agrippa, the church is shown bearing witness to Yeshua’ resurrection as a great reversal executed by YHVH {2:22-24, 36; 3:14-15; 5:30-31; 10:39-42}. Acts fall naturally into two parts, chapters 1–12, and 13–28. The first part, roughly speaking, contains the “acts of Peter.” Part two is largely concerned with the “acts of Paul.” In the first 12 chapters, Peter is the central figure who initiates the choosing of a replacement for Judas Iscariot {chapter 1}; addresses the multitudes at Pentecost {chapter 2}; interprets the significance of the healing of a lame man to a temple crowd {chapter 3}; delivers a defence of the faith in Yeshua proclamation before the supreme Jewish council {chapter 4}; leads the apostles in a healing ministry and speaks for them {chapter 5}; stands in the forefront of conflict with a Samaritan magician, “Simon the Great” {chapter 8}; launches -- though somewhat unwillingly -- the movement of the gospel to the Gentiles through Cornelius {chapters 10–11}; and draws the fire of Herod’s campaign against the church but is miraculously delivered from prison {chapter 12}. Proclamation of the gospel to the Gentiles through Paul’s ministry is the theme of part two of Acts {chapters 13–28}. The story primarily concerns three major missionary tours, each of which moved the gospel into yet untouched territory and expanded earlier missionary efforts. The account of Paul’s life and work climaxes in his arrest in Jerusalem {chapters 21–22}, a lengthy imprisonment in Caesarea {chapters 23–26}, and a voyage to Rome {chapters 27–28}. Another way of getting at the structure and content of Acts is thematic. It has its starting point in Yeshua’ statement, “You shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the ends of the earth” {1:8}. Acts can be seen as the story of the fulfilment of that “Great Commission,” unfolding essentially in three stages:
1 -- witness to Judaism, focused in Jerusalem but also expanding into surrounding Judea and north into Galilee {chapters 1–7};
2 -- witness to Samaria through Philip, Peter, and John {8:1–9:31};
3 -- witness to the gentile world, first haltingly through Peter {9:32–12:25}, and then decisively through Paul {chapters 13–28}.
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