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Emergence of a Kingdom

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This summary concerns this week’s reading between both texts ‘One Perfect Life, The Complete Story of the Lord Jesus’ (MacArthur), and ‘The Earthly Career of Jesus, the Christ, A Life in Chronological, Geographical and Social Context (Culver).’ As with this written summary, the prior material I wrote during this course culminates into a final project around the ultimate kingship and supremacy of Christ. The spiritual and messianic royalty of Christ as a spiritual reality to reclaim mankind for the Kingdom Jesus frequently articulated in this week’s reading. The “Kingdom of God” was upon humanity within Israel as prophesied centuries before.

In preparation for this post, I rewrote by hand the given content outlines of both books to bring together a coherent synopsis of this week’s reading. Just like last week to reinforce what both texts cover and speak about concerning Jesus’ work and life. This time, most significantly, was during a specific period that covers His time in Northern Israel around Galilee’s towns. Moreover, to prepare this week’s reading summary, I specifically concentrated on the early history of Jesus including the Galilean period of His life and ministry. As a comparison of both outlines between each text, my observations attempt to cover what was presented to get at what Jesus said and accomplished.

Within the Culver text, the author writes about the interval of ministry between the opening and completion of Jesus’ efforts within the Galilee region in Northern Israel. As organized as a written walkthrough, the author establishes that Jesus worked from a centralized location of his ministry and extended His work through time and throughout the region to His sermon on the mount. In so doing, Jesus gathered to Himself men who would become leaders to inaugurate the apostolic age. The Apostolate became formed through teaching and anointing from God through Christ to originate the Church and form the Kingdom of God on Earth.

The work of the ministry of Jesus and His apostles did not come without controversy and confrontation. With the Jewish leadership in opposition to Jesus, numerous recounted miracles, signs, wonders, messages, assertions, and teachings demonstrated a conflict between them and what He claimed. Even further, a growing rejection of Jesus from among townspeople developed due to conflicts of interest. They were especially concerning the Gentiles’ given place within the emergent Kingdom of God and what Jesus spoke about in terms of His flesh and blood as the bread of life for everyone who would believe in Him (John 6:29). To further illustrate the conflict Jesus faced, the synagogue leaders of Capernaum had objections to Jesus’ claim that the prophecy of Isaiah was fulfilled in their hearing (Luke 4:16-23).

In between the opening and closure of Jesus’ ministry in Galilee, He performed numerous astonishing miracles. Undeniable was His impact upon the people of the region and everywhere else among adjacent territories. Through His persistent efforts, He revealed to people His identity as their messiah—a savior from sin made possible through belief as a work of God. A redemption made effective for those who would believe in Him. As Jesus performed miracles, gained a reputation, taught wisdom, and proved his claims, people would place their trust in Him. To each person, Jew and Gentile, the Holy Spirit’s work produced regeneration to cement a permanently restored fellowship before God.

This was the growing Kingdom of God, as people believed in Christ by what He said and accomplished in the area. Many people were led to saving faith, and Jesus’ continued visits to towns in the Galilean area proved fruitful despite the continued opposition and hostilities.

Throughout the MacArthur text, the explicit interwoven scripture references give numerous accounts where Jesus feeds thousands, heals ailments, cures disease, casts out demons, heals the blind, makes the lame walk, walks on water, and speaks numerous parables to those who could hear. Event after event, in action, and by words of the incarnate God, Jesus demonstrates the presence of the Kingdom of God upon people of many types and various locales. To give a reason for the belief that many would come to recognize and accept Him as the Source of eternal life, He performed many supernatural wonders.

From Passover AD 29 to Passover AD 30

  1. Jesus Feeds the 5,000
  2. Jesus Walks on Water
  3. Jesus is the Bread of Life
  4. Reaction to Jesus’ Claim to Be the Bread of Life
  5. Jesus Confronts the Traditions of Men
  6. Jesus Ministers to a Syro-Phoenician Woman
  7. Jesus Heals in Decapolis
  8. Jesus Feeds 4,000 in Decapolis
  9. The Leaven of the Pharisees
  10. Jesus Heals a Blind Man
  11. Peter Identifies Jesus as the Messiah
  12. Jesus Foretells His Future Suffering and Glory
  13. Jesus Is Gloriously Transfigured
  14. Jesus Heals a Demon-Possessed Boy
  15. Jesus Predicts His Resurrection a Second Time
  16. Jesus Pays the Temple Tax
  17. Jesus Confronts the Disciples’ Rivalry
  18. Jesus Warns Against Stumbling Blocks
  19. Jesus Teaches About Forgiveness
  20. Jesus Is Ridiculed by His Half-Brothers
  21. Jesus Journeys to Jerusalem
  22. Jesus Teaches at the Feast of Tabernacles
  23. The Jewish Leaders Try to Arrest Jesus
  24. Jesus Forgives an Adulterous Woman
  25. Jesus Is the Light of the World
  26. Jesus’ Relationship to Abraham
  27. Jesus Commissions the Seventy
  28. The Seventy Return
  29. The Story About a Good Samaritan
  30. Jesus Visits Mary and Martha
  31. Jesus Teaches About Prayer
  32. The Pharisees Again Make Blasphemous Claims
  33. Jesus Warns the Scribes and Pharisees
  34. Jesus Warns Against Hypocrisy
  35. Jesus Teaches About True Wealth
  36. Warning to Be Ready for the Master’s Return

It is notable that through the various accounts of Jesus’ activity, there is a distinct absence of substantive transition between one event or activity and another. Each event is a freestanding occurrence of its own without an apparent reference back to what had occurred prior, where Jesus and His apostles might have called attention to His work in the past as specific recurring types of incidents that gave added weight to His authority, power, and identity.

As intertextually presented by MacArthur, the passages of Scripture account for what Jesus did, where He went, and what He taught. To give an organized rationale for message segmentation and recount what occurred to achieve or produce belief among people to develop God’s Kingdom—made apparent piece by piece to present discrete stories that together inform by staccato (not by legato) a message of supreme necessity. That, per se, this is about the life of Christ, His accomplishments, identity, and teaching, and more explicitly concerning the Kingdom of God as one synergistic and integrated whole around Christ’s body of work in Galilee and beyond.

Portrait of Hypostatic Unity

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The differences between content and substance in my reading this week and going forward appear to rest on the character, ministry, and activity of the “Son of God” within One Perfect Life, The Complete Story of the Lord Jesus (MacArthur), and the “Son of Man” within The Earthly Career of Jesus, the Christ, A Life in Chronological, Geographical and Social Context (Culver). While there is a significant degree of material overlap between both authors of these books, the beginning and continuing work of Christ and His ministry speaks to His dual nature as both man and God. The emergence and ongoing work of Christ as cast among both books separate around emphasis and highlighted events in history to convey the two distinct natures of Jesus. Both books indirectly draw our attention to the hypostatic union of Christ. That is, at the onset and continuing reach and effect of His ministry, the differences, commonality, and overlap between His divinity and humanity emerge as separately prominent.

Scripture passages assembled in One Perfect Life to guide the reader through Jesus’ ministry between Passover AD 27 and Passover AD 29 provide substantive depth about His supernatural work. The terms “Heals,” “Raises,” “Appoints,” “Calls,” “Explains,” “Cleanses,” “Casts Out” are repeatedly given across numerous historically recorded accounts to demonstrate Christ’s power and authority. More specifically, with God incarnated in Christ, the range and scope of His supernatural work in the lives of people demonstrated that He was who He claimed. To give cause for belief, to inform allies and adversaries alike, and to bring about the work of the Holy Spirit through the belief of God’s elect. To cause spiritual rebirth among those who witness His work and recognize His identity for belief was an effort of divine origin. As He continued healing people, He also raised the dead, removed demons who inhabited people, and calmed the weather. His ongoing coordination with the Holy Spirit in this way altogether performed the work of the triune God to build His Kingdom on Earth as intended many centuries before. People were brought to a path of reconciliation to YHWH through Christ, the Son of God.

In contrast, Culver concentrates on natural events, travels, conversations, teachings, and exhortations of Christ during His early ministry. Of secondary interest and exploration are the supernatural details of Christ’s work. The meta details concerning His Earthly work as a humanity member are highlighted to give a clearer sense and confidence about His natural relatability as Messiah. During the times of trials, hardships, and charged emotions among people at the temple during its cleansing, His conversation with Nicodemus, and confrontations with the Jewish authorities at His home region in Galilee. The upended social and religious conditions were fraught with opposing pressures during the emergence of Jesus’ public ministry.

We are presented with numerous facts and speculations around Jesus’s forming reputation, public life, and notoriety through the narrated gospels. Only these were details about what He did, what He taught, and how He reacted to various circumstances. These were all facts about Him yet not of him or within him to zero in on more closely who He was a man. To communicate His profession and conduct by what He did, we can come to know who he was in a limited way. As compared to preferences, tastes, mannerisms, sense of humor, favored senses, and so forth, that point to the unique person of Jesus as the Son of Man in a more intimate way. Not just by what He did as a man, but by what He was like in essence as well.

Definitions & References

Hypostatic union used in Christological discussions to refer to Christ’s being one hypostasis or person who subsists in two natures. The two natures in Christ are thus naturally united in his person, somewhat analogous to the union of body and soul in an individual human being. This is contrasted with a conjunction or cooperative union of two persons, such as the indwelling of the Logos in the man Jesus, as in Nestorianism.

William Greenough Thayer Shedd, Dogmatic Theology, ed. Alan W. Gomes, 3rd ed. (Phillipsburg, NJ: P & R Pub., 2003), 956.

Hypostasis is a Greek noun first used by Eastern theologians in the early centuries of church history to refer to the three persons of the Trinity. The Cappadocian fathers, Basil in particular, argued that God is three hypostaseis in one ousia (“essence,” or “substance”). Although helpful, the term also led to confusion. Western theologians described God as one *substantia in three personae, with confusion arising out of the fact that substantia was the Latin equivalent to hypostasis. Technically, hypostasis refers to each of the three concrete and distinct trinitarian persons who share a single divine nature or essence. The hypostatic union, in contrast, is an important christological designation. At the Council of Chalcedon in A.D. 451 the church declared the doctrine of the hypostatic union. The doctrine is an attempt to describe the miraculous bringing together of humanity and divinity in the same person, Jesus Christ, such that he is both fully divine and fully human.

Stanley Grenz, David Guretzki, and Cherith Fee Nordling, Pocket Dictionary of Theological Terms (Downers Grove, IL: InterVarsity Press, 1999), 61–62.

The phrase “son of man” is found 93 times in Ezekiel and refers to the prophet’s humanity (e.g., Ezek 2:1; 3:1; 4:1; 5:1; 6:2; 7:2). Poetic parallelisms in the Old Testament also use “son of man” in this sense, always in the second half of the parallelism (Num 23:19; Job 16:21; 25:6; 35:8; Pss 8:4; 80:17; 146:3; Isa 51:12; 56:2; Jer 49:18, 33; 50:40; 51:43). A divine, apocalyptic figure known as “The Son of Man” appears in 1 Enoch and 4 Ezra. This figure seems to have influenced Jewish expectations of the Messiah before the time of Christ. Because of the uncertain dating of these Jewish texts, scholars have also drawn on linguistic research to help explain the origin and meaning of the phrase. This line of inquiry focuses on the translation of the original Aramaic phrase כִּבַר אֱנָשׁ (kivar enash, “one like a son of man”)—including the Greek equivalent found in the Gospels (ὁ ὑιὸς τοῦ ἀνθρώπου, ho huios tou anthrōpou)—and its meaning in the context of Dan 7:13–14.

Leslie T. Hardin and Derek Brown, “Son of Man,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

Jesus’ Use of “Son of Man”

Jesus’ use of “Son of Man” language in the New Testament Gospels draw on Jewish traditions regarding the phrase found in both the Old Testament and apocalyptic literature. In particular, Jesus’ “Son of Man” sayings reflect the connection between the themes of suffering, enthronement, and authority that appear in the narrative of Daniel’s vision. There are four general ways in which Jesus uses “Son of Man” language in the New Testament Gospels: 1) to refer to Himself; 2) to describe His authority and earthly ministry; 3) to anticipate His suffering and death; and 4) to anticipate His future exaltation and glory.

Leslie T. Hardin and Derek Brown, “Son of Man,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

A Structural View of Acts

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I.) The Message of Christ in and Around Jerusalem (Acts 1:1-7:60)

  1. Introduction and Instructions Concerning Holy Spirit (Acts 1:1-8)
  2. The Ascension (Acts 1:9-11)
  3. Matthias, the selected Replacement of Judas (Acts 1:12-26)
  4. Pentecost Arrival and Church Formation in Jerusalem (Acts 2:1-47)
  5. First Encounter of the Church with the Religious Leaders (Acts 3:1-4:35)
  6. The Passing of Ananias and Sapphira (Acts 4:36-5:16)
  7. Apostles Encounter Hostile Jewish Religious Leaders (Acts 5:17-42)
  8. The Seven Servants Chosen to Serve (Acts 6:1-7)
  9. The Seizure, Speech, and Stoning of Stephen (Acts 6:8-7:60)

II.) The Witness of Christ in Judea and Samaria (Acts 8:1-12:25)

  1. Saul’s Persecution upon the Church and the Scattering of Christians (Acts 8:1-2)
  2. Philip the Evangelist in Samaria (Acts 8:3-8)
  3. Peter and Simon the Magician (Acts 8:9-25)
  4. Philip and the Ethiopian Eunuch (Acts 8:26-40)
  5. The Conversion of Saul (Acts 9:1-19)
  6. Saul Shares Christ in Damascus and Jerusalem (Acts 9:20-31)
  7. Peter’s Ministry in Judea with Aeneas and the Raising of Dorcas (Acts 9:32-42)
  8. The vision of Cornelius, the Roman Centurion (Acts 10:1-8)
  9. The vision of Peter, the Apostle of Christ (Acts 10:9-22)
  10. Peter Visits Cornelius in Caesarea (Acts 10:23-33)
  11. Gospel to the Gentiles and the Arrival of the Holy Spirit upon them (Acts 10:34-48)
  12. Peter Reports to Jerusalem the Gospel for the Gentiles (Acts 11:1-18)
  13. The Antioch Church: Barnabas’s Ministry & Retrieval of Saul (Acts 11:19-30)
  14. Peter’s Deliverance and Escape from Prison (Acts 12:1-19)
  15. The Angelic Killing of Herod Agrippa I (Acts 12:20-25)

III.) The Witness of Christ to the Ends of the Earth (Acts 13:1-28:31)

A.) First Missionary Journey at Cyprus and Pisidian Antioch – (Acts 13:1-52)

  1. First Missionary Journey at Iconium – (Acts 14:1-7)
  2. First Missionary Journey at Lystra and Derbe (Acts 14:8-20)
  3. Return to Antioch Syria: Completion of First Missionary Journey (Acts 14:21-28)

B.) The Jerusalem Council (Acts 15:1-35)

C.) Paul’s Second Missionary Journey through Asia-Minor (Acts 15:36-41)

  1. Paul’s Second Missionary Journey at Macedonia (Acts 16:1-15)
  2. Paul and Silas were Jailed at Philippi in Macedonia (Acts 16:16-40)
  3. Paul at Thessalonica and Berea in Macedonia (Acts 17:1-15)
  4. Paul at Athens and Mars Hill in Achaia (Acts 17:16-34)
  5. Paul at Corinth in Achaia with Pricilla, Aquilla, and Apollos (Acts 18:1-18)
  6. Return to Antioch Syria: Completion of Second Missionary Journey (Acts 18:19-22)

D.) Paul’s Third Missionary Journey at Asia-Minor to Ephesus (Acts 18:23-19:41)

  1. Paul Travels to Macedonia and Achaia (Acts 20:1-12)
  2. Paul’s Travels to Miletus and Returns to Ephesus (Acts 20:13-20:38)
  3. Return to Jerusalem: Completion of Third Missionary Journey (Acts 21:1-26)
  4. Paul Seized in Jerusalem for Trial before Sanhedrin (Acts 21:27-23:11)
  5. Paul Travels Guarded to Caesarea Under Threat of Harm (Acts 23:12-35)
  6. Paul is Incarcerated and Appears before Felix, Festus, and Agrippa II (Acts 24:1-26:32)
  7. Paul Extradited to Rome to Appear before Caesar  (Acts 27:1-28:10)
  8. Paul’s Ministry at Rome (Acts 28:11-31)

The Book of Acts

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For Zion’s Sake

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A careful survey across both Old and New Testament books present to us the anticipation of Christ’s arrival, the beginning of the Gospel, and His ministry. Specifically, interspersed throughout Scripture is a cross-section of written work among apostles and prophets who describe the forthcoming servant-King, who functionally operates as a Messiah for the nations. In fulfillment of Genesis 3:15, the Adamic covenant sets in place the promised coming savior who would recover humanity from its fall. To restore fellowship with God and render the right order between people and God, Jesus, the promised seed, would become the prophet, King, and suffering servant who would arrive to live out and spread His Gospel. His forthcoming ministry’s trajectory would bring people to God effectively and permanently through His introduction and early ministry work.

The bodily incarnation of God was made evident through the birth of Christ. The entire lineage of Christ extending back to Adam declares God’s sovereignty and providence to situate the arrival of Jesus in history at the right place and right time. The wisdom of men who acknowledge Jesus’ royalty and lordship echoes in the pages of Scripture to give an early preview of His life to follow. Where His teachings, admonishments, miracles, and influence would produce a pronounced impact throughout humanity across all generations. The kind of lasting impact that could only demonstrate that He was the Messiah and that His claims were valid as foretold in Scripture about Him.

To set forward Jesus’ ministry, His trial in the wilderness before Satan was a crucial encounter to overcome. It was a time when Satan’s temptations were put before Jesus in an attempt to corrupt Him as an appearance to the desires of the flesh. The devil tempted his human nature by appealing to any appetite for power, safety, and comfort. All efforts were directly contradictory to what His work was about. So as a King who overcame a foe, the adversary had to be defeated as necessary to begin and continue His ministry. Moreover, Jesus’ status as King would not have been readily recognized were it not for His defeat of the enemy.

As Jesus carried out His ministry, it becomes apparent that He very well knew Scripture that described His forthcoming activity and even the fulfillment of prophetic writings that spoke of His arrival and the good news of His Kingdom. An upbringing of a pious family contributed to the kind of development that Jesus inherited to build a foundation of life’s work through the Holy Spirit (Mt. 3:16), who came to rest upon Him at His baptism by John the Baptist.

To further build the presence of the Kingdom of God, Jesus began to gain notoriety and He developed followership among disciples of John and those who wanted to know more about Him. With increasing intensity, His reputation grew by the miracles and works He began to produce before people of all types. To satisfy the work of the Kingdom, there was no way to dismiss His presence and His place as a King of a Kingdom that was now upon the world of the Jews, the Greeks, and all of the Roman empire.

The Glory of the Saints

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When Paul the Apostle referred to the pillars of the early Church (Gal 2:9), he brought attention to the leadership in Jerusalem that supported the spread of the gospel. While Paul identified Peter, John, and James, they all had charge to build a growing body of believers to become discipled and add to the Church throughout Jerusalem, Israel, and the Gentile world. Together they sought to fulfill the commission of the Lord and that they must follow the Lord’s instructions concerning the development of the Kingdom of God until His return. The charge was to go to “all the nations (Matt 28:19).”

Introduction

The apostles individually, and by integrated effort, would extend Christ’s life within those who would seek Him and learn of Him (Matt 11:28-29). While the pillars of the Church were specifically called to accomplish God’s purposes, it was also with Paul, the apostle to the Gentiles, who built upon the foundational work of Peter, John, and James. The interconnected roles of Peter, James, and Paul were distinct yet complimentary. There was a certain symmetry to their individual and functional roles corresponding to Christ’s commission. Specifically, to Jerusalem, all of Israel, and the known world. Appointed were individuals by authority and status to carry out Christ’s mission to spread the gospel and disciple people according to His purposes.

The Role of James, Brother of Jesus

James, the brother of Jesus, was the Jerusalem Church leader in the middle of the first century.1 He was instrumental at the Jerusalem council (Acts 15:1-35) to resolve disputes among Jewish and Gentile believers concerning traditions and stipulations around Judaic law. While Paul referred to James as a pillar of the Church, he was reliant upon his support with issues concerning Peter’s internal conflict about fellowship with Gentile believers. The confrontation between Paul and Peter had to become resolved through some form of intervention to protect and support unity. A unity that was necessary for the advancement of the gospel and the Church to include Jews and Gentiles.

James served as a mediator who called attention to Scripture in his defense of Paul’s ministry to the Gentiles (Acts 15:15-17).2 In a convincing fashion, James refers to Amos 9:11-12 where the Gentiles magnified the glory of God and would seek the Lord. To provide scriptural support for his judgment that works of the law should not burden Gentiles who turn to God as they are justified by faith as written by Paul in his letter to the Galatians (Gal 2:15-16). In contrast to Peter’s preferences, fears, or pressures, James offered a reasonable truth-centered position at the church in Jerusalem about the relationship between Jews and Gentiles. Especially in Antioch and throughout the Mediterranean world because of the roots of Christianity stemming from Judaism.3 In unity, the resolution brought about a favorable outcome to emerge ministry focus areas of Peter and Paul. To the Jews first and then to the Gentiles as missionary recruitment efforts were not to be stymied by works of the law or requirements coming from Jewish believers, especially around circumcision (Gal 6:16, 1 Cor 7:17-20, Col 2:8-12, Phil 3:1-3).

The Role of Peter, the Apostle

Peter is largely known as the apostle to the Jews. Foundational to the Church itself in Jerusalem, Peter was declared the rock in which it was built (Matt 16:18). In a close relationship with Jesus, he confessed that the Lord was the messiah (Matt 16:13-20) to infer by recognition enormous ramifications about what that meant to the Hebrew people. Jesus would build His Church upon Peter and God the Father revealed to Peter what that meant through his confession (Matt 16:13-20, Mark 8:27-30, Luke 9:18-20). It earlier became evident that the assembly of Jewish believers from Pentecost to the Churches in Judea and Samaria grew in size and maturity from his apostolic leadership.

Also revealed to Peter was the gift of salvation belonging to the Gentiles. In his report to the apostles concerning his visit with Cornelius, the Roman centurion, it becomes clear that his views were conformed to the mission appointed to the Church (Acts 10:18). Specifically, Peter witnessed the Holy Spirit filling the household of Cornelius. This event cemented Peter’s perspective about the gospel for the Gentiles, which aligned with what James and Paul spoke and wrote about. Even with Peter’s unstable character with respect to his role within the Church,5 his temporary withdrawal from Gentile fellowship for social, reputation, or safety reasons did not go unnoticed as he was subjected to Paul’s correction concerning the wavering acceptance of Gentiles while in fear of unfavorable and harmful impressions or reprisals from Jews having some authority (Gal 2:11-14). In comparison, it was not by a conflict of interest with Paul and other believers that Peter withdraws from the Gentiles, but merely from a desire to distinguish himself.

Peter loved Paul as affirmed in his letter to the Church (2 Pet 3:15). Even in conflict between the two apostles, he demonstrated what it was to support fellow leadership, including James, the brother of Jesus.

The Role of Paul, the Apostle

In contrast to Peter, the apostle and shepherd of the Jewish believers, Paul was the apostle to the Gentiles. Replete throughout Scripture is Paul’s thoughts and character to illustrate the kind of servant of Christ he was. He was a man who possessed a high degree of self-confidence who exerted his authority over other church leaders (Phlm 1:17-21). He held to his convictions and asserted bold positions (Rom 15:15) while calling out hypocrisy and poor behaviors (Gal 2:11-14). Paul was a man who declared himself as an apostle from his witness of the risen Lord (1 Cor 9:1) and his calling to work for the Kingdom. He specifically drew attention to his status on par with the other “chief apostles” or “those overmuch apostles” to counter false teachings in the emerging Church. Precisely, by leaning on his authority as a matter of comparison to delivering instructions among believers that carry much more weight. 7

Paul’s actions through his missionary travel to reach Gentiles for the Kingdom, develop the Church, and produce Scripture sets his place in historical Christianity as among those in the highest regard. From him and his missionary journeys, today, we see the fruit of his efforts throughout the modern Gentile world by the “word and deed” of nations (Rom 15:18).8

Citations

1 Eusebius Pamphili, Paul Maier, Eusebius — The Church History (Grand Rapids: Kregel, 1999), 57.
2 Philip Schaff, History of the Christian Church (Grand Rapids: WM. B. Eerdmans Publishing, 1996), 344.
3 Henry T. Sell, Studies in the Early Christian Church (Emeryville, CA: Franklin Classics, 2013).
4 Stephen Pressley, “The Church as Apostolic.” In Lexham Survey of Theology, by Brannon Ellis, & Mark Ward. (Bellingham: Lexham Press, 2018).
5 D.A. Carson, Biblical Interpretation and the Church (Milton Keyes, UK: Paternoster Press, 1984), 57.
6 Jason Gish, “Peter in the Letters – Galatians, 1 Corinthians, 1 Peter.” Lexham Bible Dictionary, by John D. Barry (Bellingham: Lexham Press, 2016).
7 Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, 2 Cor 11:5, (Oak Harbor, WA: Logos Research Systems, Inc., 1997).
8 Don Garlington, Studies in the New Perspective on Paul: Essays and Reviews (Eugene, OR: Wipf and Stock Publishers, 2008), 37.

Bibliography

Carson, D.A. Biblical Interpretation and the Church: Text and Context. Milton Keynes: Paternoster Press, 1984.
David Brown, A.R. Fausset, Bobby Jamieson. Commentary Critical and Explanatory on the Whole Bible, 2 Cor 11:5. Oak Harbor: Logos Research Systems, 1997.
Garlington, Don. Studies in the New Perspective on Paul: Essays and Reviews. Eugene: Wipf and Stock Publishers, 2008.
Gish, Jason, and John D. Barry. Peter in the Letters, Lexham Bible Dictionary. Bellingham: Lexham Press, 2016.
Pamphili, Eusebius, and Paul Maier. Eusebius, The Church History. Grand Rapids: Kregel Publications, 1999.
Pressley, Stephen. “The Church as Apostolic.” In Lexham Survey of Theology, by Brannon Ellis, & Mark Ward. Bellingham: Lexham Press, 2018.
Schaff, Philip, and David Schley. History of the Christian Church. Grand Rapids: WM. B. Eerdmans Publishing, 1996.
Sell, Henry T. Studies in Early Church History, Jerusalem to Antioch. Emeryville: Franklin Classics Trade Press, 2013.

Artifacts of Time

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Historical questions can arise concerning events immediately after what occurred as narrated within the book of Acts. Within the first century after the death and resurrection of Christ, Pentecost occurred to set in motion the growth and spread of Christianity. This post briefly touches on some of the further developments that took place along with a timeline to sketch out what relationships and patterns there were concerning the growth of Christianity and the eventual demise of the Roman empire.

The events narrated through the book of Acts provide the foundation and structure of a fledgling Church around the Mediterranean to include Samaria, upper Mesopotamia, coastal areas, Asia Minor, Macedonia, and Rome. The proclamation of the gospel to the Gentile nations made its way to numerous territories where the Church had grown through instruction, discipleship, and spiritual formation. The fellowship of believers continued to increase through the leadership of Paul, Peter, John, Timothy, Luke, and numerous other biblical figures who were appointed to serve in a similar capacity. So, it would appear that the work of the Holy Spirit was just merely beginning within the early Church. From Pentecost to decades later, the number and types of people reached and added to the Kingdom grew where fellowships became larger and more robust as theological, philosophical, and interpersonal disputes were sure to arise. Eventually, to an extent where a need for eligible and qualified leaders was necessary for selection and placement within the Church. People with suitable character having Spirit-filled and doctrinally sound qualities.

The travel the apostles underwent beyond Jerusalem and Samaria demonstrated their commitment to fulfill the interests of Jesus to reach the Gentiles. The farther they went, and the more people they engaged, the more people learned of their way to God through the gospel. Very many people turned to Christ and were converted to a life of faith. With the travels, status, and position entrusted to the apostles, they together took on individual and corporate responsibilities around the Church as a whole. This involved direct and secondary mentorship of people who would, in turn, guide others by way of doctrine, traditions, worship, instruction, and so forth. People developed Christ-centered relationships with one another who would carry out a living faith in love as a body of believers, the Church.

Inevitable internal strife and false teachings came about from within the Church. Physical and harmful persecutions were on the rise. Gnostic influences on top of pagan and Hellenistic cultural norms became further pronounced within the first century. Attempts to impose erroneous social and philosophical interests were unwanted and called out in Scripture as warnings directed to existing and susceptible believers. Errors and contradictions to the truth of earlier principal teachings accompanied sinful and corrupt lifestyles of antagonistic people who were addressed in Romans, the Prison letters, 1 John, 2 Peter, Jude, and elsewhere.

Over time, apostolic leadership rigorously defended the truth of Christ and His teachings. Specifically, contention and division that drew out Paul, Peter, and John’s attention were historically directed to some error and disunity within the Church. They specifically addressed incidents with warnings concerning specific matters of objection and the individuals or groups responsible. What earlier involved instruction, discipleship, and spiritual formation now involved a defense from people or ideas that ran counter to authoritative apostolic teachings for the Church’s growth and health.

For a broader perspective of what occurred overall from 30 AD to 100 AD (the first century since Pentecost), the following timeline presents a context by which the growth of the early Church occurred under the corrupt and evil Roman empire.

First Century Timeline

30 – 40 AD
Pentecost, 30 AD
Stephen Martyred & Diaspora, 32 AD
Paul Converted, 37 AD
Caiaphas, High Priest, 18-36 AD
Pontus Pilate, Governor of Judea, 26-36 AD
Caligula becomes Roman Emperor and declares himself god, 37 AD

40 – 50 AD
Gospel preached to the Gentiles Beginning, 40 AD
Centurion Cornelius Converted – 41 AD
Claudius becomes emperor – 41 AD
Herod Agrippa I, King of Judea – 41-44 AD
James the Apostle, brother of John, martyred – 44 AD
Peter Imprisoned – 44 AD
Antioch becomes center of Church activity – 46 AD
Paul travels to Jerusalem to confer with Peter – 47 AD
Paul’s first missionary journey with Barnabas – 47-49 AD
Jews, Pricilla, and Aquila were expelled from Rome – 49 AD
Council of Jerusalem held; Gentiles not required to follow Jewish law – 49 AD

50 – 60 AD
Paul’s second missionary journey– 49–51 AD
Felix becomes Governor of Judea – 52-57 AD
Paul’s third missionary journey – 52-57 AD
Roman Emperor Claudius’ wife poisons him – 54 AD
Nero becomes emperor – 54 AD
Letters to the Corinthians written by Paul – 56 AD
Paul visits Jerusalem the final time – 57 AD
Paul was arrested and imprisoned in Caesarea – 57 AD
Paul goes to Rome – 57 AD

60 – 65 AD
Apostle Paul imprisoned in Rome – 60 AD
Scripture gospels of Matthew and Luke written – 62 AD
James, brother of Jesus, martyred – 62 AD
Paul and Peter martyred in Rome – 64 AD
Rome burns, Nero blames Christians – 64 AD

65 – 70 AD
Emperor Nero commits suicide – 68 AD
Four emperors in one year (Galba, Otho, Villius, Vespasian 69-79 AD) – 69 AD
The Jewish revolt against Romans – 70 AD
Emperor Titus captures and destroys Jerusalem – 70 AD
Christians further scattered throughout the Roman empire – 70 AD
Antioch becomes center of Christianity – 70 AD

70 – 90 AD
Colosseum in Rome started by Vespasian – 72 AD
Colosseum in Rome finished by Titus – 80 AD
Christians thrown to beasts in Colosseum – 71-81 AD
Gospel according to John written – 85 AD
Writings of Church fathers (Barnabas, Clement of Rome, Ignatius, Polycarp) – 85-150 AD
Emperor Titus 79 – 81 AD
Emperor Domitian 81-96 AD

90 – 100 AD
Rise of Gnostic heresies within the Church – 90
Emperor Nerva 96-98 AD
Emperor Trajan 98-117AD
Death of John the Apostle – 100 AD

The Instrument of Suffering

By on in Theology

Today I completed the book entitled “Illustrated Life of Paul.” It was required reading for a course about the early Church and the book of Acts. The book is a walkthrough of the life of Paul the Apostle. Specifically, around his background, early experiences, conversion, missionary journeys, and last years. The book was well-written, historical, and factual without much speculation about what occurred in Paul’s life. The text does not often equivocate or take license to elaborate with terms used such as “possible,” “maybe,” “might,” “may,” and so forth. Fanciful explanatory imagery around life events, trials, hardships, victories, and so on were not presented within this text, along with tidbit facts sprinkled in among other comparative texts that speculate about Paul’s life.

This book provides numerous reliable citations, and Scripture references are of modern translations without the author recasting their verbiage to fit how the book was written. The book is heavily researched to present a composite story about Paul’s life with Scripture (Acts, Romans, Prison Letters) as the underlying guide to support the confidence of its reader.

Highlights of the book are everywhere throughout the text. With intertextual references of biblical sources, considerable detail is covered from the era’s cultural influences. More specifically, Judaism, Hellenism, Roman, and Greek paganism were together the social environment that Paul operated within. With the cultural conditions and pressures upon society, the Roman empire and its laws intertwined with Jewish traditions and requirements of the Mosaic law that situated Paul within an environment by which the message of the gospel could get traction and thrive among many Jews and “God-fearers.”

But the Lord said to him, “Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; for I will show him how much he must suffer for My name’s sake.” – Jesus, Acts 9:15-16

With substantial background about Paul’s upbringing, family, training, and accomplishments, the book goes much farther to trace the developments of Paul. Sequentially indexed town by town, and city by city, the reader gets an in-depth look at what occurred along a timeline. From his dramatic conversion on the Damascus road to his time in Arabia, Jerusalem, Tarsus, and then Antioch, he gained his footing under the Holy Spirit’s power. To undertake his three successive missionary journeys, he would travel out and back to bring up churches from scratch and develop leaders to sustain them. From the first to the last, each trip grew progressively longer and more involved with new converts and a growing population that served as a network of sorts under the power of the Holy Spirit and authority of Christ.

The book is an excellent resource concerning what occurred in each town. With geographical maps with routes, archaeological descriptions, and illustrations, the reader is also exposed to ordinary everyday life artifacts. Implements, currencies, writing materials, navigation aids, art, living quarters, forms of entertainment, legal systems, and so forth are presented as well to piece together what life was like while the growth of the Church was underway.

The book’s geographical scope extends across the Mediterranean from the South, such as Alexandria, to the East, including Jerusalem and Antioch, to the further North such as Cicilia, Cappadocia, Galatia, and the rest of Asia-Minor. Moreover, in-depth coverage narrows in on European areas, including Macedonia, Thrace, Achaia, and Italy (Rome). Islands that were traversed, such as Sicily, Cypress, Crete, and Malta, were also important points of interest in the text.

This is an academic book and well worth the money spent and the time invested in reading through it. It is not for cursory or topical study, but it serves as a reference to stimulate added research and ground anyone’s thinking around what the life of Paul was about.

The Unseen Realm

By on in Theology

Today I completed this book word-for-word, all 387-pages. It took a few months to get through it as I’m normally reading several books at a time due to coursework, but I read through it carefully and some chapters more than once. Every once in a while, a book comes along that completely calls into question your perspective on the way things are. Or about facts concerning what happened in a historical sense. Some books further deepen your theological understanding of Scripture and the meaning of essential principles among modern writers and our forebears in antiquity.

That is not this book.

This book entirely upends a reader’s biblical worldview. It is not only in terms of the text and its historical, theological, or cultural meaning but also in terms of the underlying spiritual reality and the way things are. It concerns why the world is the way it is, how the human condition came to be, what was done about it, and what follows. This book doesn’t merely align or crowbar your thinking in a certain way. The book simultaneously exposes sunlight to your way of thinking and then drives a wooden stake into your mind to get your attention. It raises awareness concerning present spiritual realities to alert you about what shapes the physical existence we live out.

The book goes quite far to reveal spiritual entities that exist in a realm of existence unlike our own, but in many ways that overlap with our plane of reality. There are angels, seraphim, cherubim, demons, disembodied dead, and elohim, with distinctions identified within Scripture to highlight their place, purpose, and function in numerous ways that get our attention. Their metaphysical properties extend beyond our notions of space and time to surface an awareness within us that we are not alone. You are watched, guided, directed, and influenced unawares as part of society within a tide of human inevitability either for good or evil. You have a say; you have decisions of consequence, and your eternal outcome concerning God’s plan of salvation or demise is certain.

The book is divided into eight sections. Each section successively builds upon the prior terms and rationale set with appropriate hermeneutical principles with significant ancient literary research that spans all chapters. Dr. Heiser rigorously applies intertextuality principles in the use of Scripture to demonstrate the biblical authors’ intended meaning. Moreover, the theological meaning stitched together reveals deeper truths that span across the canon over time as intended and inspired in its Authorship.

The sections of the book are titled:

  1. First Things
  2. The Households of God
  3. Divine Transgressions
  4. Yahweh and His Portion
  5. Conquest and Failure
  6. Thus Says the Lord
  7. The Kingdom Already
  8. The Kingdom Not Yet

These areas of the book’s organization are a very high-level view of its content. Somewhat a play on words to evoke a reader’s imagination about how the subject matter brings out the biblical text’s meaning. The pseudepigrapha and other intertestamental writings are referenced to bring into perspective first-century biblical writers’ views. Largely about familiar Old Testament and Judaic beliefs about the spiritual realm.

The territory this book covers is significant in terms of its substance concerning the work of Christ and what He recognized about spiritual realities that were in effect throughout humanity. From His arrival to His death and resurrection, the presence of dark spiritual beings was within the world He occupied and traveled. Within the New Testament, we read about numerous encounters where Jesus reveals supernatural activity by what He does. Within the Old Testament, we read prophecies foretold and fulfilled both across the entire canon. How they were fulfilled deeply involves spiritual entities that call attention to how events and circumstances are orchestrated for intended outcomes less evident to casual observers of history or people in their daily lives.

The book continuously refers to people, places, and things that concern the Lord’s order within physical and spiritual Creation. Overall, there is a critical literary analysis of the sacred texts to demonstrate an ancient and modern worldview that involves a divine council before the Most-High to fulfill and achieve his purposes. Christ, the incarnate and embodiment of God, is thoroughly immersed and situated in this reality, both seen and unseen. To bring awareness further that the heavenly realm exists and applies continuous pressure to physical realities within the Universe. Namely, all elements of the Earth and its occupants.

The book covers events of the Edenic garden, the great flood, the Nephilim, the Rephaim, and their background, the dispersal of peoples at Babel, numerous messianic references in the Psalms, the prophetic references to the watchers and enormous spiritual forces, the redemptive work of Christ as a spiritual conquest, the revelation of Jesus’s divine identity, humanity’s spiritual nature, and destiny, and some eschatological discussion.

The book is well-known and now read by many. Dr. Heiser has substantial support for the content of this book. He has written others such as Reversing Hermon, Angels, Demons, and others, all surrounding his work as an academic scholar in the field of biblical studies. For more information about Spiritual beings, the BibleProject people have put together a playlist of videos that cover a few topics to a limited extent. It is just a taste of what this book The Unseen Realm covers. Playlist: Spiritual Beings.

The Message of a King

By on in Theology

In September of 2017, I began reading and studying this book with close interest. It is an elaborate walkthrough of all 50 of the demands spoken by Jesus. Verbatim from His spoken words within the English translation of Scripture, the book presents an up-close view of what Jesus said while He was present with His followers during His ministry. It is really a commentary from John Piper that offers his educated opinion about what it means to follow Jesus and fulfill written instructions to those who love Him.

All 50 demands are together a way to express what it is that Jesus requires of all that He has authority over. It is a well-written perspective concerning the meaning of what Jesus intended to say to His followers both then and now. Jesus demonstrated specific interest in the who, what, where, when, how, and why of God’s work was demonstrated in Him to those He loved and who were given to Him. From the individual to the church, the people of Israel, and the nations that formed, Jesus had presented Himself as the Way, the Truth, and the Life, and that eternal rest is found in Him. That those who love Him will keep his commandments or instructions (John 14:15).

It is over 3-years later, I have come to complete the careful and meticulous read-through of this text. I have spent many hours checking verses and researching specific biblical words in use from root languages. I compared many verses and found both joy and distress in their message. To complete the book is an arduous journey that takes time and space to absorb or gather its relevance. To ruminate on what Jesus said, what He meant, and how His words were actionable—carried out by His apostles, followers, and believers today to fulfill what He specified. Not as a set of hard fast rules of conduct and performance, but of guidance and instructions that were and are an expression of His love. A love of such depth and magnitude that is humanly impossible to express.

This blog has numerous posts that reference back to what was written and explained in this book. More importantly, about what it was that Jesus spoke about in Scripture. Returning to any one topic is beyond the scope of a single post, but it all must come down to love. Everything we do and want to do stems from the love we have for Him and for what He has done. This book is time well-spent, even if it is a casual read-through, unlike what I did. The subject matter provides for a long time reference of Piper’s work to get one man’s accurate and Scriptural perspective on what Jesus said.

Book Review

This is a book flip-through to get a look at the general depth and scope of the text. It is not an academic book. It is intended for anyone serious about knowing what Jesus said. About what it is to love Him by doing what He says.

List of What Jesus Demands

As written in Scripture, this is the table of all demands/instructions Jesus spoke. To expand all of what imperatives that Jesus said, select the “Show” entries (50) in the table below.

NumberCommand of ChristVerse (ESV)Reference
1Repent"From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand."Matthew 4:17
2Let not your heart be troubled“Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they?"John 14:27,
John 16:33, Matthew 6:25-26, Philippians 4:6-7
3Follow Me"And he said to them, Follow me, and I will make you fishers of men.” Matthew 4:19
4Rejoice“Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. ‎Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you. "Matthew 5:11–12
5Let Your Light Shine"In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven. "Matthew 5:16
6Honor God’s Law“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. "Matthew 5:17
7Be Reconciled"So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. "Matthew 5:23–25
8Do Not Lust"But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. ‎And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell. "Matthew 5:28–30
9Keep Your Word"Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil."Matthew 5:37
10Go the Second Mile "You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. ‎And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you. "Matthew 5:38–42
11Love Your Enemies"But I say to you, Love your enemies and pray for those who persecute you, ‎so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. ‎For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? "Matthew 5:44–46
12Be Perfect"For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? ‎And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? ‎You therefore must be perfect, as your heavenly Father is perfect."Matthew 5:46–48
13Practice Secret Disciplines “Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven."Matthew 6:1
14Lay up treasures in heaven“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, ‎but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. ‎For where your treasure is, there your heart will be also. "Matthew 6:19–20
15Seek first the kingdom of God"But seek first the kingdom of God and his righteousness, and all these things will be added to you."Matthew 6:33
16Judge not“Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. "Matthew 7:1-2
17Do not throw your pearls to pigs“Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you. "Matthew 7:6
18Ask, seek, and knock“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. "Matthew 7:7-8
19Do unto others“So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets."Matthew 7:12
20Choose the narrow way“Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few. "Matthew 7:13-14
21Beware of false prophets"Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. "Matthew 7:15
22Pray for those who spread the word"Then he said to his disciples, “The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.” Matthew 9:37-38
23Be as shrewd as serpents“Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. "Matthew 10:16, Romans 16:19
24Fear God. Do not fear man"And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell."Matthew 10:28, Luke 12:4-5
25Listen to God’s voice"He who has ears to hear, let him hear."Matthew 11:15, 13:9,
13:43, Mark 4:23, Luke 14:35, 1 Kings 19:11-13
26Take my yoke"Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. ‎For my yoke is easy, and my burden is light.” Matthew 11:29-30
27Honor your parents"For God commanded, ‘Honor your father and your mother,’ and, ‘Whoever reviles father or mother must surely die.’ "Matthew 15:4
28Beware of false teaching"How is it that you fail to understand that I did not speak about bread? Beware of the leaven of the Pharisees and Sadducees.” ‎Then they understood that he did not tell them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. "Matthew 16:6, Matthew 16:11-12
29Deny yourself"And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. "Luke 9:23, Matthew 10:38, Mark 8:34
30Do not despise little ones“See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven. "Matthew 18:10
31Go to Christians who offend you“If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. "Matthew 18:15, Galatians 6:1
32Forgive offenders"Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” ‎Jesus said to him, “I do not say to you seven times, but seventy-seven times."Matthew 18:21-22, Proverbs 19:11
33Beware of covetousness"And he said to them, “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions.” Luke 12:15
34Honor marriage"So they are no longer two but one flesh. What therefore God has joined together, let not man separate.” Matthew 19:6, Matthew 19:9
35Lead by being a servant"It shall not be so among you. But whoever would be great among you must be your servant, ‎and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” Matthew 20:26-28
36Make the church a house of prayer for all nations"And he was teaching them and saying to them, “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.” Mark 11:17
37Pray in faith"And Jesus answered them, “Truly, I say to you, if you have faith and do not doubt, you will not only do what has been done to the fig tree, but even if you say to this mountain, ‘Be taken up and thrown into the sea,’ it will happen. ‎And whatever you ask in prayer, you will receive, if you have faith.”Matthew 21:21-22, John 15:7
38Bring in the poor"He said also to the man who had invited him, “When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid. But when you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.” Luke 14:12-14
39Render unto Caesar"Show me the coin for the tax.” And they brought him a denarius. ‎And Jesus said to them, “Whose likeness and inscription is this?” They said, “Caesar’s.” Then he said to them, “Therefore render to Caesar the things that are Caesar’s, and to God the things that are God’s.” Matthew 22:19-21
40Love the Lord"And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment"Matthew 22:37-38
41Love your neighbor"And a second is like it: You shall love your neighbor as yourself. "Matthew 22:39
42Be born again"Do not marvel that I said to you, ‘You must be born again.’"John 3:7
43Await my return"Therefore, stay awake, for you do not know on what day your Lord is coming. But know this, that if the master of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect. "Matthew 24:42-44
44Celebrate the Lord’s supper"Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” ‎And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, "Matthew 26:26-27
45Watch and pray"Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.” Matthew 26:41
46Keep my commandments"If you love me, you will keep my commandments. "John 14:15
47Feed my sheep"When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.” He said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Tend my sheep.” John 21:15-16
48Make and baptize disciples"Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, "Matthew 28:19
49Teach disciples to obey"teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” Matthew 28:20
50Receive God’s power"And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.” Luke 24:49

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The Fountain of Antiquity

By on in Theology

The Acts narrative presents a strategy involving the coverage of an area to reach new believers appointed to the Kingdom within the first century of developing Christendom throughout Asia-minor and Eastern Europe. At selected towns and routes, Paul would inform people of the gospel, proclaim its truth and lead people to their life of faith through repentance, baptism, and continued discipleship. Along Paul’s travels, he remained outspoken to inform others of the gospel while teaching new believers. At times, his stay’s duration would remain as suitable to a local population’s conditions and how receptive it was. Where and when appropriate, Barnabas, Silas, Lydia, Timothy, Aquilla, Priscilla, and others would remain behind or would get directed elsewhere to assure the effective formation of churches and the leaders among them that emerged. He coordinated the development of churches with collaborators he met and shepherded along the way.

Paul relied upon his ministry collaborators to achieve synergies where the sum of their parts was greater than the whole. Yet he knew that the work in the hearts of people belonged with the Holy Spirit. Moreover, his steps were directed in terms of timing, territories visited, and the risks that were taken. In addition to the common use of synagogues, where suitable or appropriate, he would make effective use of public speaking places to get the attention and interest of townspeople. He would also leverage people of notoriety, who were in an official capacity, and some affluence. Merchants, proconsuls, court officials, magistrates, and others were of influence upon people to project or cast social leverage.

Paul’s resilience was a direct function of his confidence in Christ. The Spirit of Christ within him was the propelling source of endurance in suffering and hardship.

His message was to illuminate the life of Jesus. His identity, deity, status, arrival, death, and resurrection, including His redemptive work. This was his pronounced subject of irrefutable truth. Through the circular letter to the Corinthians (1 Cor 15:1-4), Paul wrote to the Church in Asia Minor the gospel to reinforce his message with rigorous and persistent attention that they are saved from their sins through Christ. That if they repent and place their trust in Him, they would be saved and become reconciled to God, their Creator, who loves them. They would inherit the Kingdom of God, the Kingdom of Heaven, and what He has promised for them through the gospel.

Key to the retention of those added to the Kingdom was the Holy Spirit’s presence within His people. Where Paul and his companions would rejoice at what YHWH would accomplish among those the Apostles loved. The people of the growing Church would see salvation from reason, scripture, conviction, and truth to both understand and accept the gospel regardless of the outcome. To reveal God’s provision of Jesus as the Messiah, while in Athens, Paul spoke in the context of pagan beliefs. In contrast, in Berea, he spoke from the depth and proper interpretation of sacred Scripture. In Corinth, he spoke publicly and privately outside the synagogue that rejected his message and teaching. His overall strategy was common, but his method varied depending upon conditions that developed at the time.

The healings, exorcisms, and other wonders performed were alarming. Events were occurring that ought not to normally happen. To say people were astonished at what took place is a punctuated understatement. It also can not be overstated the validated reputation and affect his miracles and wonders had on people receptive to the gospel. The potency of what occurred by the power of the Holy Spirit within him was impossible to ignore or dismiss. 

The Faces of Opposition

By on in Theology

This post presents limited research concerning the impact the Greco-Roman era had on events and conditions within the Book of Acts in Scripture. Spanning a timeline of 30 to 65 A.D., numerous concurrent and sequential events had a substantial bearing upon the early Church and particularly Paul the Apostle’s ministry. The early Church, and to a significant extent, nations and territories comprising of the Roman empire underwent an epic injection of the gospel within a relatively short period. While there were numerous sources of opposition and animosity, the situational environment narrated within the Book of Acts imposes and illuminates a perilous and inexorable message of treachery and hope. This post stitches together a few examples concerning the conditions and pressures the Greco-Roman era placed upon the early Church as narrated within the Book of Acts.

Interwoven throughout the Book of Acts are historical facts concerning the people, places, and circumstances around the arrival of the Holy Spirit and His work through developing Christendom in Judea, Samaria, and the Gentile world to include the Mediterranean and upper Mesopotamian territories. There are numerous underlying circumstances in the text of Acts that describe how the early Church grew with thousands of new believers, yet with often adversarial encounters in opposition to what the Holy Spirit accomplished. Moreover, government, religious, and cultural objections were imposed with adversity from people who sought to protect self-interest within Judaism or their Greco-Roman way of life.

The backdrop of ongoing Jewish hostilities among synagogue and temple leaders was a continuing opposition to believers in Christ. Yet, while Roman authorities’ force and aggression were a source of Jewish leverage, the presence of Roman prosecution toward Christians pressed upon both experienced and new believers alike. While some may feel an obligation of sympathy as due toward Roman authorities, there are various examples throughout the Book of Acts to indicate a rationale to the contrary. As evangelism and an apologetic for Christianity to the Romans were advocated throughout Acts,1 there remains further in the text an unmistakable peace-keeping presence for its governing interests. Pax Romana was the forceful current of the time to assure order and security, while Christ himself appointed the gospel to spread. The expansion of the early Church was explosive due to several factors. Notwithstanding Holy Spirit emboldened apostles who brought the gospels to the nations, the acceptance of the Greek language, the building of the Roman roads, the removal of Mediterranean pirates, and the openness of secular thought and philosophical ideas were viewed as alternatives or replacements to Greek and Roman polytheism.2 Within the Greco-Roman world, the arrival of the gospel and the early Church’s work was at just the right time.

From reading through the Book of Acts at least a few times, a reader begins to see a pattern emerge concerning the havoc Jewish leaders repeatedly raise by using Roman authority as a means of leverage to oppose, silence, and eliminate believers obedient to Christ. From after the time of Pentecost (Acts 2:1-3) through the conversion of Paul (Acts 9:1-31), there are just a few apparent references to Roman or Greek influence on events within the text (Acts 2:9-11, Acts 4:27, Acts 6:9). However, in Acts chapter 10, the narrative begins to change with the introduction of the devout Roman Centurion Cornelius (Acts 10:1) in Caesarea, a predominately pagan city,3 about 40 miles Northwest of Jerusalem.

Jewish temple leaders, the Sanhedrin, and prominent synagogue members throughout Israel and Asia Minor effectively weaponized Greco-Roman interests to stop or subdue evangelistic and apologetic efforts among apostles and disciples who siphoned off adherents of Judaism, God-fearers from synagogues, and pagan worshipers from idolatrous practices. From Peter (Acts 11:8) and the Judaizers (Acts 15:1,5, Gal 6:12-13), it was inferred and concluded from the gospel that the Jews were no longer the exclusive people chosen by God.4  As such, Roman authorities often then became Jewish instruments of Christian persecution. Just as Jesus was tried and crucified by Roman authorities by means of Jewish persecution (Acts 13:28), apostles and believers within the early Church would face the same adversarial hostilities (John 15:20).

It was not enough for Jewish leadership to use Roman authorities against the spread of the gospel. On Paul’s missionary journeys, he and his companions visited synagogues, marketplaces, and public gathering locations to speak before people who were present to hear the gospel. In so doing at Thessalonica, for example, yet another group of Jewish leaders formed a mob to drag some disciples before “city authorities” (NASB) or “rulers of the city” (KJV), or πολιτάρχης, politarchēs in Acts 17:6. By “turning the world upside down,” the Jews make accusations against followers of Christ and their efforts among cities and towns. To infer a legal disturbance that damages the Roman empire’s peace and well-being in Thessalonica, a Roman capital district in Macedonia.5

As emperor worship and offerings became expected of inhabitants within the Roman district of Thessalonica during the time of emperor Caligula (37-41 A.D), to advocate ideas to the contrary would at a minimum point to disloyalty to the empire.6 For the Jewish population of  Thessalonians to hear Paul, his companions, and new followers proclaim and advocate a gospel that informs people of reconciliation to God without adherence to Jewish tradition and requirements would become reported and condemned. By “turning the world upside down” (Acts 17:6), further accusations of disruption to the policy of Pax Romana throughout the empire would become assailed. Thereby again rendering the Roman authorities a weapon of the Jewish leaders within the synagogues. Leaders who opposed Christ, His followers, and the gospel. With Greco-Roman idolatry the center of worship toward current and former emperors, Jewish leaders likely knew the risks of new believers who were to abstain from such practices. Speaking before city occupants, they spread a gospel that drew people away from their synagogues, and now from the temples of Greco-Roman gods.

Just as emperor Caligula declared himself a god (37 A.D.),7 there were cultural expectations that accompanied his divinity claim. As if he was an equivalent to Roman god Jupiter (Zeus in Greek mythology), he expected townspeople to recognize and honor him in accordance with what he believed. For people to act contrary either intentionally or unintentionally added weight of risk carried by believers as they knew of potential ramifications for disobedience. With the imperial religion permeating Roman society and local townspeople in Lystra,8 its evidence is recorded in Scripture (Acts 12:22, Acts 14:11-15) to highlight Jewish leaders’ exploitations of Roman culture and authority to stop the spread of the gospel and the growth of the Church.

Within the Book of Acts’ continued narrative, there were yet further trials that were framed by the Jewish leaders in Jerusalem to involve substantial Roman government and military resources that were a culmination of intensified and heightening tensions.9 As Jesus spoke to Ananias, “I will show him how much he must suffer for My name’s sake,” we have Paul’s later confirmation concerning what the Lord has said about his witness testimony to Rome. Paul had the confidence and guidance of the Holy Spirit and Christ Jesus (Acts 19:21, Acts 23:11) to travel to Jerusalem and Rome. It was to become a journey in which he would become captured and where the Jewish leadership will again produce false charges and hand him over to Roman authorities. Ultimately, after years of delay and further hardships, Paul the Apostle, our Lord’s faithful servant, was given over to Rome, where he became imprisoned (60 A.D.) and after that appeared before Caesar of Rome. Like Christ, Paul would face Roman execution as delivered from Jewish leaders to his death (64 A.D.).10

Citations

1 D.A Carson & Douglas J. Moo, An Introduction to the New Testament (Grand Rapids: Zondervan, 2005), 303.
2 Steven J. Lawson, Pillars of Grace(Orlando, FL: Reformation Trust, 2011), 48.
3 John P. Lange, A Commentary on the Holy Scriptures: Acts (New York, NY: Scribner, 1867), 191.
4 Don Garlington, An Exposition of Galatians: A Reading from the New Perspective, Third Edition. (Eugene, OR: Wipf and Stock Publishers, 2007), 379.
5 M. G. Easton, Easton’s Bible Dictionary: Thessalonica. (New York: Harper & Brothers, 1893).
6 Andrew R. Talbert, “Thessalonica,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).
7 Walter A. Elwell and Barry J. Reitzel, “Caesars, The,” Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 394.
8 John B. Polhill, “Acts,” in Holman Concise Bible Commentary, ed. David S. Dockery (Nashville, TN: Broadman & Holman Publishers, 1998), 516.
9 Patrick Schreiner, “Evaluating the Validity of the ‘Three Missionary Journeys’ Structuring Motif in Acts” Journal of the Evangelical Theological Society Vol. 63, No.3, (2020), 514.
10 Rose Publishing; Illustrated edition. Rose Book of Bible & Christian History Timelines. Peabody: Hendrickson Publishers, 2006.

Bibliography

Dockery, David S. Holman Concise Bible Commentary. Nashville: Holman Reference, 1998.
Easton, M.G. Easton’s Bible Dictionary. Logos Systems, Inc., 1893.
Elwell, Walter A. Baker Encyclopedia of the Bible. Grand Rapids: Baker Book House, 1988.
Garlington, Don. An Exposition of Galatians: A Reading from the New Perspective. Eugene: Wipf and Stock Publishers, 2007.
Lange, John Peter. “A Commentary on the Holy Scriptures: Acts.” In the Acts of the Apostles, An Exegetical and Doctrinal Commentary, by D.D. Gotthard V. Lechler, 480. New York: Charles Scribner & Co., 1867.
Lawson, Steven J. Pillars of Grace. Orlando: Reformation Trust, 2011.
The Lexham Bible Dictionary. Bellingham, 2016. Moo, D.A. Carson & Douglas J. An Introduction to the New Testament. Grand Rapids: Zondervan, 2005.
Rose Publishing; Illustrated edition. Rose Book of Bible & Christian History Timelines. Peabody: Hendrickson Publishers, 2006.
Schreiner, Patrick. “Evaluating the Validity of the “Three Missionary Journeys” Structuring Motif in Acts.” Journal of the Evangelical Theological Society, 2020: 505-516.

The Path of Treasured Burden

By on in Theology

When considering how God prepared Paul for his work among both Jews and Gentiles during his life, there were very specific outcomes both favorable and unfavorable to many people. Especially concerning those who were in Jerusalem and well beyond that into Asia Minor and Macedonia.

After Jesus confronted Paul on the road to Damascus, the Holy Spirit entered Paul through Ananias’s appointed visit. Jesus had informed Ananias that Paul must carry His name before the Gentiles and that he would suffer for the sake of His name. So as Ananias prayed and placed his hands upon Paul, his sight was restored, and the Holy Spirit took up residence within Paul to begin the work that Jesus had set up for Paul to accomplish. As Paul was a fierce adversary of the Church, Jesus selected Paul and transformed that energy and drive into work for the Kingdom. Along the way, Paul’s hardened character would withstand numerous trials and abuses as a cost of proclaiming the gospel to people both receptive and hostile.  

Jesus chose an aggressive iron workhorse, so to speak, for the work of His Kingdom. His hardened constitution, intelligence, background, and grit oriented him to take the gospel to many Gentile peoples through the Holy Spirit’s guidance, care, protection, and inspiration. Moreover, his strong spirit was integral to the Holy Spirit’s work in the early church to resolve issues surrounding the integrity of the gospel among Judaizers and Jewish Church leaders who insisted on keeping Hebrew traditions and requirements. Peter, James, John, and others at the Jerusalem council rejected undue attachments to the gospel and supported both Paul and Barnabas in their missionary efforts and teaching. To the relief of God-fearers outside Judea and Samaria, Gentiles who attended synagogues to worship and honor Yahweh were overjoyed at the news of the gospel. Yet also of their acceptance and freedom to love and serve Him in truth.

Before Paul’s transformation, he witnessed the killing of Stephen. In fact, he indirectly and passively participated through his approval. Among the mob, he heard Stephen’s message to include the testimonies and pleadings of others he persecuted. Through violence, trauma, and social upheaval, Paul caused immense harm to the early Church. Thinking he was serving the interests of Judaism, its traditions, and the leadership in Jerusalem, the magnitude of his error was stratospheric. Yet while he was in full-speed motion in the wrong direction while carrying about in evil conduct against the Church, he pressed upon individuals one-by-one until he would bring them all to “justice.” Offended by betrayal against tradition and who the Messiah was to be, he became an outspoken critic and violent persecutor of people who were actually followers of Christ he would come to know. 

Jesus selected Paul as a qualified higher caliber Israelite with an impressive background to promptly and permanently refute attempts to dismiss his credibility, zeal, ethnicity, and righteousness. His experience, academics, hardships, dangers, persecutions, and sufferings were a testimony to the truth of his proclamations, teachings, and claims. His pedigree was potent enough to render accusations and criticisms against him as nonsense. There would be no room for indifference or dismissal of his messages from false perceptions surrounding an inferior background people might have assumed. As a Jewish and Roman citizen, he was a well-developed and resourceful individual, multilingual, and highly educated. He was highly qualified and well-formed to speak with influence and authority before his Hebrew contemporaries, the indigent, and distant Gentiles, about historical covenants, the law, and prophetic promises concerning their Messiah. Yet who prevailed upon Paul was Christ as witnessed by many. As everything else he achieved was counted as loss for the sake of his treasured possession in Jesus as Lord. 

References:

Acts Chapters 7-9; Acts 21:39-22:21; 2 Corinthians 11:22-28; Galatians 1:14-2:2; Philippians 3:4-6.