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The Glory of Rome

By on in Theology

This post is to bring into view the work of the apostle Paul as he brought the gospel to Jews and Gentiles in the first-century world of Asia Minor and Eastern Europe. More specially, Paul was appointed by Christ Jesus as an apostle to the Gentiles (1 Tim 2:7), and he fulfilled his mission with passion and strenuous attention.

Purpose and Background

With every bit of his mind, body, soul, and strength, Paul brought the message of reconciliation to God through Christ among people who were culturally alien to the messianic prophecies and the old covenants that extended back for generations. This post surveys the subject matter of Paul’s letters to the Romans. In his writing, he engages a people steeped in Greco-Roman culture with all of its pagan influences and Gentile customs of early gnostic and epicurean thought. The purpose of Paul’s letter itself cannot be narrowed to a single topic (i.e., systematic reasoning of God’s salvific power to the Gentiles). Paul wrote numerous additional matters of concern to the formative Gentile Church. Issues about the Church, humanity’s sin problem, God’s method of redemption, personal and shared holiness, sovereignty, ethnic cohabitation, and ministry work together inform the readers of Romans what principles to understand and abide in a life of hope and godliness.

Earlier in life, Apostle Paul was a Jew known as Saul of Tarsus (Acts 21:39), a province in Cilicia, southeast Asia Minor (modern-day Turkey). He was a tentmaker by trade who became a Pharisee and relocated to Jerusalem to live by the old covenant faith of Judaism. He was an educated man and a Jewish rabbi ardent in observing the Torah and tradition. The Torah of Moses was a focal point of his life, and he was devoted to the traditions of Israel. Paul was a rigorous student of the Torah as a Hebrew legal scholar under Gamaliel, a Jewish leader of his time (Acts 22:3). Paul’s achievements and status within his circles of Judaism earned him respect and admiration. His intellectual accomplishments and influence produced an authority recognized and accepted by Jewish religious leaders as necessary for his development and continuing work in Jerusalem and synagogues throughout Judea and various Mediterranean locales.

Paul was a Roman citizen by birth. A Jewish Roman citizen with status and privileges befitting a family of means. While his accomplishments were impressive and carried a significant weight of influence, he was of the tribe of Benjamin sealed as a Jew by circumcision (Phil 3:5). Moreover, as an official Roman citizen, he was recognized by the Roman and Israeli governments as a prominent social figure having cultural stature and notoriety. Paul was resourceful, driven, intelligent, strong-willed, persistent, and zealous. His convictions concerning the Torah and Jewish traditions were so fierce that he captured and prosecuted Christians of the emergent church in Jerusalem and Judea. While Paul did not accept Jesus’s status as the Jewish Messiah, he would come to know Him as the Christ of humanity to include Jews and Gentiles. Specifically, while Paul was on a journey from Jerusalem to Damascus toward Syria, Jesus appeared before him to confront his persecution (Acts 9:1-22). After His resurrection and ascension, Jesus revealed His identity to Paul as the risen Christ foretold. Paul’s direct encounter with Jesus confronted his understanding of Scripture, as he was very attuned to the experience of Jesus’ appearance as Messiah yet not to Pharisaic expectations. From within the Torah and across the various covenants down through the centuries, through divine encounter, Paul was granted mercy and a mission concerning what he must suffer and accomplish (Acts 9:15-16). Paul was converted from Judaism to Christianity in a flash of divine revelation while on the Damascus road.

Structure

As Paul was chosen to bear the name of Christ Jesus to the Gentiles, kings, and the children of Israel, his actions were guided and propelled by the Spirit to suffer hardships, form churches, shepherd God’s people, and write letters (2 Pet 3:16) to testify to the truth of the gospel, answer questions, and provide teaching. Accordingly, as Paul undertook his travels, he likely wrote to the Church of Rome by an amanuensis while in Corinth.¹ The apostolic era of the early Church were recipients of direct verbal and written communication to shape their form of assembly and practice of faith according to principles and instruction concerning their development. Namely, the substance and body of Paul’s letter to the Romans were written in 56 A.D., while on his third missionary journey. His letter centers around doctrinal and practical concerns² for the unification of the Church and furtherance of the gospel.

Doctrinal Concerns

Before delving further into the various sections of Paul’s letter, it is helpful to understand the circumstances around the hope of the gospel for both Jews and Gentiles. These were expressed as doctrines of depravity, sin, judgment, and the solution through a redemptive path. Involving justification, sanctification, and glorification of believers in Christ, God provides a way of reconciliation for eternal life and salvation. Those who accept and receive Christ Jesus by faith to include both Jews and Gentiles unified in the gospel. By one gospel as a reliable means of return to God through Christ Jesus, the Church of Rome was informed of what it meant to live by hope and grace to place individual and corporate confidence in Christ for reconciliation and escape from judgment due to the consequences of sin. Through the first eleven chapters of Romans, Paul precisely describes what this entails in thorough detail.

Practical Concerns

As Paul writes in contiguous form from the first eleven chapters, he informs the Roman Church about the day-to-day implications of fruitful godly living. Notably, in light of the redemptive work of Christ as a practical matter to any ethnicity. Together in the hope of the gospel, Jews and Gentiles transitioned to new lives as they set aside traditions, preferences, fears, and concerns about the requirements of the law, culture, and matters of conscience. In the face of religious and cultural baggage, interpersonal tensions and obstacles had to be overcome through peace and renewal of perspectives and attitudes applicable to each individual. Routine matters of fellowship, sharing meals, and work habits had to be resolved in light of the unity in the gospel and well-being of the Church.

Synthesis

Bringing together both doctrinal and practical concerns is rooted in the teaching of Paul as stipulations of the new covenant were formed as standards to live by. It just was not enough to become informed of principles concerning justification, righteous living, and their obligations to God and one another. The Church of Rome needed to know what was different and new and what was expected of them as they lived lives pleasing to God, befitting their faith and fruitful lives in the Spirit. It was necessary to practice what they learned and were taught as one people.

Introduction (Romans 1:1-17)

Paul’s credibility was necessary to establish before beginning his instructions to the Church. In doing so, he specifies his authoritative position as an apostle of God and servant of Christ set apart and appointed to inform others of the gospel and obedience of faith among all nations. In the opening comments to the Romans, he was explicit in greeting by way of encouragement and a longing to visit them from Corinth. As he intended to visit Rome, he was under obligation to Jesus Christ that he must preach the gospel to Gentiles elsewhere as well. Paul was committed to satisfying the expectations placed upon him. It was necessary to include the Greeks and Barbarians, and he informed the Church of Rome of such obligations while prevented from an earlier visit. Paul’s greeting followed an epistolary format of salutation that explicitly informs the reader of the gospel, Christ the Son, Scriptures, Paul’s gospel, the obedience of faith, and the name and glory of God.³

The Problem of Depravity & Judgment (Rom 1:18–3:20)

As Paul wrote that “the righteous shall live by faith” (Rom 1:17), he contrasts that state of being with God’s wrath upon the unrighteous. Paul articulated the infamous Romans 1 passage about everyone lost in sin with observations concerning the culture at the time. Both Jews and Gentiles of first-century Rome were indicative of unrighteous people and ungodliness in suppression of the truth. Contrary to the evidence of God’s existence through creation and His divine attributes, people exchanged the truth about God for a lie and worshiped creatures instead of God the Creator. The consequences of self-delusion, error, and degrading passions led people into depravity to remove them from a desire for the Creator and truth. Instead, people become filled with evil and thoroughly opposed to natural order and righteousness.

As given over to unrighteousness, covetousness, and malice, the sin itself involves envy, murder, strife, deceit, gossip, slander, hatred, insolence, arrogance, conceit, disobedience, dishonor, foolishness, faithlessness, heartlessness, and cruelty. As indicative of Greco-Roman culture, people who deny Truth and God their Creator were and are desperately lost while subject to God’s righteous judgment. Without recourse, the problem was a staggering loss of peace, order, and a common harmony with one another and God to fill a purpose of contentment and life to glorify God and love Him and each other as designed and intended.

The judgment of God involves a “giving over” people to their sinful and erroneous interests (cf. Rom 1:24, Acts 7:42).⁴ The suffering and misery of people that ensues as an outcome of depravity and evil conduct is a manifestation of hardships and distress in physical life that was certain and against the created order of humanity. The passive and foreboding wrath of God actively against humanity engaged in the error and depravity constitute the sinfully lost disposition. Enmity with God involved depraved people who were subject to judgment as anyone without Christ is lost in sin.

Paul further elaborates on the truth that sinful people cannot mitigate the judgment of God by their efforts. Following and abiding by the law in an attempt to satisfy God’s requirement for righteousness was a futile undertaking (Rom 3:19) because if anyone offends in one point of the law, then there is the guilt of the whole law (Jas 2:10). Paul makes it clear to the Church that God’s righteousness solves the problem of sin as no one is righteous and fit to stand before God in judgment. While there is condemnation upon those separated from Him due to sin, there is no way for an individual to make up for offenses. The deep corruption of all humanity laid bare before God was a debt paid through Christ regardless of individual merit, ethnic status, or nationality (Rom 3:1-4). It was God’s righteousness as the intervening solution to humanity’s sin problem that required judgment and wrath. No person can be justified before God by works of the law as the corrupt nature of everyone involves an inevitable rejection of God by knowledge of sin. An absence of the fear of God reveals to those who violate His law all unmet obligations to cement their condemnation before Him without Christ.

Righteousness from God’s Justification (Rom 3:21–5:21)

While everyone is conscious of sin, whether later suppressed or not, everyone has sinned and fallen short of the glory of God (Rom 3:23). The law makes the need for faith evident, and it is a witness to our fallen condition apart from Christ. Therefore, the law in Paul’s mind performed a positive function in this way as it pointed to Christ.⁵ More explicitly, the imputation of faith to believers for righteousness through God’s forbearance. Faith is imputed for righteousness, counted for righteousness, and reckoned for righteousness by God’s righteousness (Rom 4:3, 5, 9, 22, 24).⁶ Paul brings attention to the authority of Scripture to make clear Abraham’s Justification before God by faith. “Abraham believed God, and it was counted to him as righteousness” is declared in Scripture to highlight the principle of faith to become made righteous.

Abrahams’s righteousness was counted to him without considering what he accomplished through performance or circumcision in an effort to earn God’s favor. As circumcision was a seal for all those who believed, he was made the father of faith for all without being circumcised. The seal of circumcision itself was a covenant indicator of distinction for righteousness by faith to count for others. While there was the presence of sin and guilt upon Abraham and those of the seal of circumcision, faith in God was the means of their justification for right standing with God and salvific righteousness. Justification by faith as righteousness is a claim for all believers validated by Paul from the authority of Scripture. Paul makes vividly clear that believers who are the spiritual offspring of Abraham (Gal 3:29) are people in Christ as heirs according to the guaranteed promise of God (Rom 4:16). Those who share in Abraham’s faith and believe God participates in justification by faith about God’s promise, “so shall your offspring be” (Gen 15:5).

Paul further elaborates to the Roman Church that faith’s intended effect of justification is peace with God. Achieved by the Lord Jesus Christ, access to God is obtained as He died for the ungodly. The death of Christ to redeem people of faith made righteous was to bring to God heirs of inheritance according to His promise. As the blood of Christ (Rom 5:9) justifies the redeemed, His people are saved from the wrath of God. As the cost of this work of redemption is far beyond human wisdom and comprehension, God gave up His Son for reconciliation.

Furthermore, Paul stressed that once believers are reconciled, they are saved through the life of Christ (Rom 5:10). This free gift of reconciliation to escape condemnation is the gospel hope for all only in Christ. To live in Christ by grace made possible through His sacrificial death, burial, and resurrection, where believers are made righteous by faith.

Holiness and Sanctification (Rom 6:1–8:39)

Paul’s letter to the Romans transitions from justification to sanctification as he instructs believers about holy and righteous living. Where people of faith were formally slaves to righteousness, he urges them to present their bodies as slaves to righteousness leading to sanctification (Rom 6:19). While people were set free from the slavery of sin through the gospel, the righteousness lived leads to sanctification, ending in eternal life.⁷ Grace as an active ingredient appears as a functional impetus at work in the life of a believer. To affect a drive toward individual sanctification as people transition from slaves to sin to slaves of righteousness. Grace, in this sense, is not a passive activity that allows for God’s favor or merit to override the presence of sin. It is an active ingredient in the catalyst of sanctification.

Free from condemnation, believers in Christ are no longer under the law but under grace. As promised, any person given eternal life is righteous by faith and free from the law. More specifically, freedom from the law correlates to freedom from condemnation as believers under grace are united in Christ to bear fruit and live by the Spirit. Those in Christ are cut off from the law and bound to grace as a husband’s death releases a woman from one covenant to render her bound to another in marriage.⁸

While those in Christ are free from sin, the struggle against sin continues because while a person belongs to God, that person still lives in the body where sin dwells. The law is righteous and holy, but sin itself within produces death. As the law is spiritual, that law of sin in the flesh holds us captive. The struggle with sin is the person’s bodily flesh waging war with the inner being or spirit of those in Christ. Aurelius Augustin further expressed this condition as the carnality of the mortal body “sold under sin” (Rom 7:14) until the spiritual body is clothed in immortality.⁹ Until physical death, therefore, as it is of those in Christ, Paul served the law of God with his mind to bear fruit, yet in his flesh, he served the law of sin.

As those in Christ by the spirit inhabit the flesh subject to death, believers walk by the Spirit. That is, to set the mind on the Spirit where there is life and peace. Living and walking by the flesh is enmity with God, and it cannot submit to God’s law. Conversely, righteousness that abides in the believer is made alive to the Spirit as the body is dead because of sin. As by the Spirit, the deeds of the flesh are put to death, then by the Spirit, those in Christ will live. This hope was made possible by the love of Christ to bring us into union and fellowship with him.

The Sovereignty of God (Rom 9:1–11:36)

Paul distinguishes the children of the flesh and children of the promise. There are children of Israel according to the flesh, and there are the children of Abraham according to the promise (Gal 4:23). He elaborates on the difference between the flesh and the promise to bring into view the wisdom and sovereignty of God through “vessels of wrath” (Rom 9:22) and “vessels of mercy” (Rom 9:23). The declared “sons of the living God” (Rom 9:26) is in contextual reference to the adoption as sons (Rom 8:23) as heirs of the promise. As those in Christ justified by faith walk in the Spirit, they are reckoned righteous and heirs to eternal life. The sovereign difference between the children of the flesh and the children of the promise is between those in Christ and those who are not.

The believers within the first-century Roman Church were informed of these doctrinal concerns to contrast between the belief and unbelief of Jews and Gentiles. To the Gentiles, righteousness is pursued by grace through faith that produces fruit. With the Jews, righteousness is pursued by works of the old covenant law. Within the new covenant context, by the sovereignty of God, the children of promise and children of the flesh are regarded intentionally separate through the “rock of offense” of Christ, who God placed upon His old covenant people.

Israel’s unbelief does not preclude their ultimate justification and reconciliation to God. It is through their trespass salvation has come to the Gentiles (Rom 11:11). God does as He wills between the elect and the justified (Rom 9:11-24) in His redemptive plan to bring people to Him through Christ. It is along a span of time that people become reconciled either as Jews or Gentiles through faith in Christ as made present for purposes of justification and righteousness. Salvation unachievable by the law, Israel was hardened by a rejection of the gospel as God’s sovereign means of their corresponding redemption across covenantal periods. Israel will eventually be restored and reconciled, but until that time, the sovereign work of God prevails.

Renewed Life & Mind (Rom 12:1-2)

Paul again transitions to an appeal to the Church. Predicated upon his discourse concerning the sin problem of Jews and Gentiles, he makes clear the mercies of God through the gospel. For all in Christ who believe, His people are called to faith for justification and righteousness, whether Jew or Gentile, to become reconciled to God. While there is life in the body of flesh, sanctification is the spiritual course of life in the Spirit. The work of God between unbelief and belief among Jews and Gentiles is a sovereign work alongside the redemptive accomplishments of Christ. The inclusion of Israel will be saved and restored (Rom 11:1-32), but until then, Gentiles are ushered into belief and justification for God’s good pleasure and for those who would believe.

It stands to reason that those in Christ should present their bodies of flesh as a sacrifice to God. Spiritual service as a form of worship is a rational endeavor in the life of the Spirit. Romans 12:1-2 is a prelude and theme to the remainder of what Paul’s letter concerns.¹⁰ The life of a believer should be devoted to the service of others as a means of living by the Spirit. Made evident in the believer’s life by the Spirit are the fruits of the Spirit. As Paul wrote to the believers in Galatia (Gal 5:1-26), the fruits of the Spirit yield positive and meaningful character and work toward individual conduct and the life of a body of believers.

In contrast to the works of the flesh that come into opposition to the life of the Spirit, Paul charges believers to renew their minds. Where it becomes necessary to recognize and follow the will of God, this involves a transformation of priorities and values in keeping with a change of heart and mind holy, acceptable, and pleasing. The freedom that belongs to those in Christ renders to them the capacity to serve God and people by the Spirit from a renewed life.

Life of Peace, Unity, & Love (Rom 12:3-13:14)

As Paul’s discourse transitions from doctrinal concerns to practical concerns, he sets course to write specifics about what believers are to do by faith through grace. With a renewal of mind and life by the Spirit that gives way to service and worship, behavioral principles for Godly living become a daily practice. Numerous examples of such performative outcomes result from gifts “assigned” by God (Rom 12:3). Functions within the church that metaphorically compare to the body of a person represent the necessity and purpose of its various members. Suppose a concern or dispute should surface about one church member being more important than others. In that case, Paul communicates the unity of the body as its diverse members achieve a given purpose. As Paul addressed in 1 Cor 12, a diversity of gifts must be honored. Otherwise, members could become tempted to compare each other with false pride.¹¹

Further practical instructions were written to the Romans and for believers today. The marks of a Christian include living at peace with one another. Furthermore, Paul instructs those in Christ to live in peace with society and authorities. There is no ambiguity about what positive attitudes and inner motivations must become externally evident toward others. Living in submission, harmony, cooperation, and gratitude are necessary Christian dispositions. It is contradictory to the life of peace, unity, and love to live contentiously with people. Christians are called to live by faith and walk by the Spirit both inwardly and outwardly.

As love is a fruit of the Spirit, Paul makes it evident that the love of one another fulfills the law (Rom 13:8). Accordingly, those in Christ are urged to cast off “works of darkness” that bring harm to others through the gratification of the flesh. Such behavior is incompatible, whether by immoral conduct, undue abrasive attitudes, or verbal animosity and abuse.

Conscience, Discernment & Deference (Rom 14:1-15:13)

Paul further narrows his instructions to the church in Rome concerning the presence and diversity of new believers and Jews among them. Explicit guidance is given to believers in Christ about unity within the church, and Paul was precise concerning the conscience of people who object to acceptable yet divergent faith practices. The opinions of some people who were weak in faith were not to be disputed or accused of stringent rules around meals or the abstention from valued traditions. Paul’s concern amounted to the spiritual preservation of believers and Jews who were in the presence of Christians that appeared to violate people’s conscience and not just their preferences or tastes. More seasoned and mature believers were warned about causing others to sin by violation of conscience. And Paul’s tone is severe in the matter as he verbally brought to mind the inevitable judgment of God by which everyone must stand (Rom 14:10). It is abundantly clear that each person must give an account of themselves to God.

To sin against Christ was to cause a brother or sister in the Lord to violate their conscience (1 Cor 8:13). It was Paul’s exhortation that Christian’s strong in the faith must not destroy the work of God in the lives of fellow believers. Inconsiderate exercise of freedom in eating anything at-will could distress the ‘weak’ and lead them to act against their consciences, thus causing shipwreck of their faith.¹² The ‘strong’ who would destroy the work of God in the lives of the ‘weak’ merely for the sake of food were not living according to the principle of love Paul earlier wrote about (Rom 13:10). To pass judgment on fellow believers or grieve them by what others do in their freedom of conscience by faith is unacceptable and counterproductive.

Method & Ministry (Rom 15:14-33)

Paul wrote to the church in Rome to express his satisfaction with them. He acknowledged their advanced development in the gospel. Their goodness and knowledge had matured where they could instruct one another without undue burden or strife. It is apparent that Paul delighted in their growth as believers in Christ as he shared his confidence in them by what he accomplished and valued. Inclusive to their place in the Kingdom of God, Paul had fulfilled his ministry. From Jerusalem all the way to Illyricum (modern Yugoslavia) to the North of the Adriatic Sea, Paul reached yet further people beyond the rim of the Mediterranean. Paul’s recorded missionary journeys extended farther and farther in duration to ensure the fulfillment of Christ’s commission. Namely, to bring the Gentiles the gospel and obedience by word and deed (Rom 15:18). Location after location, Paul planted churches and formed them with believers in Christ to involve fellow ministry workers. Paul’s work of the gospel of Christ was an epic undertaking to which God obtains the fullest measure of glory.

Paul’s affection for the church in Rome was a pleasing experience. Their spiritual blessings translated to material blessings of welcomed support for furtherance of the gospel and Paul’s ministry work in Jerusalem and later toward Spain if he were to reach that far. As Paul began to conclude his written discourse, his appeal for prayer was on his mind as safety from the Church was concerned.¹³ He knew that he would encounter conflict once he arrived in Jerusalem, and he desired deliverance from people opposed to his work further West toward Spain. As his work in the region ended, Paul sought to further the gospel. He hoped to gain the favor of the saints in Jerusalem for continued support and encouragement.

Final Commendations & Farewell (Rom 16:1-27)

The closure of the letter to the church at Rome is a roster of greeting to acknowledge numerous people active in the faith. Its length is unique and comprehensive as the people that Paul personally greeted were a listing of notable figures involved in the work of ministry and the church’s growth. While the identities of each person were explicit by name, various contributions and associations among the saints were made clear. The roster also somewhat served as a listing of risks undertaken by first-century prisoners and missionaries of the Church alongside Paul. Behind each of the names made apparent in the letter is a notable person responsible for the advancement of the Kingdom.

Paul’s final appeal was written in the form of instructions. He warned the church in Rome to guard against people who would stir up divisions and obstacles that contradict the doctrines they were taught. Paul’s doctrinal concerns through the first eleven chapters of his letter were not up for contravening opinions or perspectives. The teachings of Paul to the Romans and the churches throughout Asia-Minor were a work of collaboration from among additional apostles and their disciples to assure a lasting and coherent belief. The strengthening of the saints according to the gospel and the preaching of Jesus Christ was in bloom for the world to witness. Paul’s heartfelt interest was toward the obedience of faith to the Gentiles. It was and is for the glory of God through Christ Jesus for all eternity.

Conclusion

The apostle Paul’s ministry and his passionate written letter to the church in Rome is an incredibly beautiful expression of spiritual significance. The direct inspiration and active involvement of the Holy Spirit is the only viable explanation for its meaning and purpose. As the letter to the Romans is intended for mature believers in Christ, it is a tenderhearted work of profound importance. While it is intellectually rich, a reader of the letter cannot escape the plain content of the text. The surface of the letter as constituted by words assembled without further depth is in itself unspeakably heartwarming. As the letter speaks to the inner being about truth and the work of God through Christ Jesus, it is impossible to miss the joy and peace that comes with its message. The gospel of Christ is a treasure, and the love of God through the Lord Jesus is of incomparable worth.

The comprehensive nature of the letter as a guide for doctrinally sound theology and Christian living is undeniable. While the text of the letter is specific to the church in Rome, it has immeasurable value to those in Christ. Those who wish to probe the depths of justification, sanctification, righteousness, faith, grace, unity, and many other topics of crucial necessity, will never fully exhaust the wonder of God’s love, wisdom, and sovereignty.

Citations

¹ F. F. Bruce, Paul: Apostle of the Free Spirit (Milton Keynes, UK: Paternoster, 1977), 16.
² M. Scott Bashoor, Visual Outline Charts of the New Testament (B&H Academic, 2016), 44.
³ Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2157.
⁴ William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 762.
⁵ Scott Hafemann, “Review of Paul, the Law, and the Covenant by A. Andrew Das,” Trinity Journal 25, no. 2 (2004): 265.
⁶ John Miley, Systematic Theology, Volume 2 (New York: Hunt & Eaton, 1893), 319.
⁷ Mark A. Seifrid, “Romans,” in Commentary on the New Testament Use of the Old Testament (Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos, 2007), 631.
⁸ C. E. B. Cranfield, A Critical and Exegetical Commentary on the Epistle to the Romans, International Critical Commentary (London; New York: T&T Clark International, 2004), 333.
⁹ Augustine of Hippo, “A Treatise against Two Letters of the Pelagians,” in Saint Augustin: Anti-Pelagian Writings, ed. Philip Schaff, trans. Robert Ernest Wallis, vol. 5, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1887), 383.
¹⁰ Thomas R. Schreiner, Romans, vol. 6, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 649.
¹¹ Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 763.
¹² Colin G. Kruse, Paul’s Letter to the Romans, ed. D. A. Carson, The Pillar New Testament Commentary (Cambridge, U.K.; Nottingham, England; Grand Rapids, MI: William B. Eerdmans Publishing Company; Apollos, 2012), 524.
¹³ John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the Epistle of St. Paul to the Romans,” in Saint Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans, ed. Philip Schaff, trans. J. B. Morris, W. H. Simcox, and George B. Stevens, vol. 11, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1889), 549.

Bibliography

Bashoor, M. Scott. Visual Outline Charts of the New Testament. Nashville, TN: B&H Academic, 2016.
Bruce, F.F. Paul: Apostle of the Free Spirit. Milton Keynes, UK: Paternoster, 1977.
Chrysostom, John. “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the Epistle of St. Paul to the Romans.” In A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series, vol. 11, by trans. J. B. Morris, W. H. Simcox, and George B. Stevens ed. Philip Schaff, 549. New York: Christian Literature Company, 1889.
Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans, International Critical Commentary. London: T&T Clark International, 2004.
Crossway Bibles. The ESV Study Bible. Wheaton: Crossway Bibles, 2008.
Hafemann, Scott. “Review of Paul, the Law, and the Covenant by A. Andrew Das.” Trinity Journal 25, no.2, 2004: 265.
Hippo, Augustine of. “A Treatise against Two Letters of the Pelagians.” In A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Saint Augustin: Anti-Pelagian Writings Vol. 5, by trans. Robert Ernest Wallis ed. Philip Schaff, 383. New York: Christian Literature Company, 1887.
Miley, John. Systematic Theology. New York: Hunt & Eaton, 1893.
Moo, Douglas J. The Epistle to the Romans, The New International Commentary on the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1996.
Schreiner, Thomas R. Romans, vol. 6, Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Books, 1998.
Seifrid, Mark A. “Romans.” In Commentary on the New Testament Use of the Old Testament, by G.K. Beale and D.A. Carson, 607-694. Grand Rapids: Baker Academic, 2007.
William Arndt, et al. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000.

The Echoes of Suffering

By on in Theology

Today I finished reading the entirety of Paul: Apostle of the Heart Set Free by F.F. Bruce. The title of the text in the U.K. is Paul: Apostle of the Free Spirit. The text is 510 pages in length, and it is a comprehensive exposition of all Paul’s letters and related writings of him within the apostolic era. F.F. Bruce (1910-1990) is a well-known Rylands Professor of Biblical Criticism and Exegesis at the University of Manchester, England. He wrote over forty commentaries and various other books, including The Acts of the Apostles, The Gospel of John, The Message of the New Testament, and A Mind for What Matters. Scholars, academics, students, and the pastorate throughout the world of believers in Christ recognize the author’s work as credible and of immense weight.

As Bruce walks through Paul’s books, he presents an in-depth look at the apostle himself as a way to get at the apostle’s character, heart, and mind to probe the tenacity and strength of his convictions. With grace and a divine imperative to accomplish just exactly what God appointed him to do. Luke, the author of the gospel Luke and the book of Acts, wrote of the trajectory of Paul’s remaining adult years after his conversion on the Damascus road. As Jesus Himself spoke of Paul’s commission: “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” (Acts 9:15-16).

Paul was appointed the apostle to the Gentiles. And while he did suffer hardships, distress, and persecution, he took delight in that suffering for Christ. Paul boasted of all he survived as described by all his sufferings recorded in Scripture. Unlike anything that ever was or ever will be, the glory of Paul’s suffering was as an offering of love and eternal service of worship. Even for all of his labors and the churches he formed throughout Asia and Europe, by grace and the power of the Holy Spirit, he set the momentum and perpetual development of early Christianity that would span populations throughout the centuries.

As Paul moved about Ephesus and Troas, then to Philippi, Thessalonica, Berea, Corinth, Galatia, and along the Aegean coast, he was accompanied by various disciples and fellow workers. He worked by a church formation process that repeatedly involved synagogues wherever he went. The Gentile God-fearers, uncircumcised, and ethnic congregants among Jewish fellowships who attended synagogues were attracted to the gospel as made clear during Paul’s ministry. New converts of Christ met in homes and gathering places that did not conform to the requirements and traditions of Judaism or Greek temples. Consequently, in due time, Paul was ultimately imprisoned in Rome because of the deepening impact of his ministry throughout Greco-Roman culture because of social, political, and religious animosity. Isolated from nearly all associates, he was eventually executed after two years of house arrest during the reign of Nero, Emperor of Rome. Yet, throughout Mediterranean territories from the first century onward, the body of believers as a Church increased by size and geographical distribution.

Within F.F. Bruce’s book Paul: Apostle of the Free Spirit, there was a substantial range and depth covered around the historical background of Paul’s religious, political, ethnic, and cultural environments to set the stage of first-century developments, primarily characterized by social tensions, religious upheaval, and political strife since the death and resurrection of Christ Jesus. Numerous opposing cultural differences between Jewish, Roman, Greek, and Gentile peoples defined the social undercurrent of the Greco-Roman era. Paul’s kingdom work was through a diversity of enormous significance. Paul situated himself among people mixed with deeply rooted Hellenistic lifestyles and Judaic traditions reaching across languages, religious expression, traditions, social classes, and territorial pressures. By necessity, Bruce set up a detailed profile, with a historiologically substantiated context of Paul’s surroundings and occasion. To present to his readers what was to occur of enormous spiritual significance, Paul often hurriedly traveled, underwent beatings, survived shipwreck, experienced cold and hunger to reach Gentiles with the gospel. The fruit of his labors would last for thousands of years and reach millions.

As the reader progresses through the Bruce text, there is an intuitively chronological feel to the author’s exposition. First through the book of Romans, then the letters to the Corinthians, and all canonical letters thereafter written to the early churches. Namely, within Asia-minor and along the Aegean, including Anatolia, Crete, Cyprus, Macedonia, Acaiah, and Italy. However unlikely, there is speculation by some that he made it to Spain with the gospel as he wanted. The sequence of territorial progress along the chronological timeline of Paul’s work matches the narrative of the Bruce text. More specifically, apostolic instruction, training, discipline, and corrective efforts were iterative construction methods around the formation of lasting fellowships. Paul’s cyclical and pastoral letters were written and delivered to fellowships along a timeline across various corresponding churches that underwent growth pangs. The formative Church in numerous locations was guided by visitation and teaching according to each community’s maturity, unique needs, and cultural climate.

Paul’s written work as Scripture to the early Church was to pastor a people and shepherd them through a new covenant apart from the law, as sustained by grace, faith, and sanctification amid cultural treachery, false teaching, and interpersonal hostilities. He brought the gospel to people through outreach, and he discipled many. He planted Churches, and he set in order fellowships and assemblies of believers for sustained growth. He was especially known for his teachings (doctrines) of justification and sanctification as they accompany the work of the Holy Spirit through the gospel.

As F.F. Bruce meticulously traverses Paul’s letters, he illuminates apostolic revelation from divine inspiration around numerous subjects. Paul’s work and writings fully immerse the reader in undeniable foundational truths from the most profound theological topics to eschatological concerns and daily living by faith and obedience. Moreover, the author’s caliber, range, and volume of citations from scholars, patristics, and numerous primary and academic sources are entirely impressive. To such an extent, this labor of love from F.F. Bruce is a treasure of timeless analysis to bring out precisely the truth and meaning of the gospel for all who would believe. As appointed by Christ Jesus, Paul’s work served our LORD with all his heart, mind, soul, and strength. Paul suffered well.

The Dispatch of Antiquity

By on in Theology

The significance of communication within the early church within Asia-minor can not be overstated. As there were numerous nationalities, languages, cultures, traditions, and religious commitments within the Greco-Roman empire located further East of Rome, the distribution of populations beyond Judea grew more widespread. Until the 19^th century, the traditional perspective was that Paul traveled through Northern Galatia in 56 A.D as the Gauls inhabited it. The inhabitants of Southern Galatia were Galatian in name only as Roman imperialism and its populace consisting of different ethnicities occupied the area. They were not ethnically Gauls. By comparison, the biblical record explicitly identifies Derbe, Iconium, and Lystra as the towns Paul visited with the gospel. While there is no record of his visitation to North Galatia that consisted of ethnic Gauls, churches formed in Southern Galatia would have been supported by correspondence as read from his letters to the Galatians. To conclude that Paul was writing to a Galatian church in the North is to speculate from silence and an absence of specific revelatory detail and the historiographical record. Paul specifically wrote to the Galatian people of Southern Galatia, which likely made its way to Northern Galatia.

By comparison, as Paul wrote to the believers at Ephesus, the introduction of the letter itself was explicit concerning its intended readership. The letter was written to the saints who were at Ephesus. The text doesn’t specify “the Church” or the equivalent in Greek by way of introduction. Further along in the body of the letter, there are various references to the church, but not as a directed reading of the saints at a specific assembly in Ephesus per se. The assemblies in Ephesus are inclusive of the language and terminology of the church as it concerns Paul’s apostolic instruction. Early manuscripts that do not specify the population of believers in Ephesus don’t expressly exclude them by inference. If Paul’s letter was copied to form another early manuscript and circulated to exclude the locale at Ephesus, it would serve as a circular letter among congregations of saints in Asia-minor without a specific target audience for more widespread instruction and applicability.

The biblical text doesn’t indicate that the letter was initial correspondence to the saints at Ephesus or that it was intended for eventual circularity at the outset. To conclude otherwise that there is evidence is simply a matter of historical theory outside the authority of scripture itself. Conversely, whether corroborated or not by other literary means, it is reasonable to conclude that all letters were eventually shared and served as a basis for apostolic instruction toward Godly living, doctrine, discipleship, and many other matters of pertinent interest and truth. Paul’s letter from Laodicea specified in Colossians doesn’t specify it as the letter written to the saints in Ephesus (Col 4:16). There is a compelling rationale about the nature of the letter’s intended circularity, and a reader could surmise its origin from Ephesus. Still, there isn’t explicit certainty, or biblical proof, that it was intended as a generic letter or from a template for broader consumption later in time.

More distinct from other correspondence, Paul wrote to the believers of Colossae about false teaching (Col 2:8) as the Colossian heresy formed and threatened to produce a corrosive effect. These believers were exposed to gnostic Judaism or at least primitive gnostic thought that inferred that the redemptive work of Christ and the grace of God wasn’t enough. More specifically, and according to F.F. Bruce, Paul: Apostle of the Free Spirit, false teachers from the synagogues of Phrygia were the source of Hellenistic Judaism that produced false and speculative beliefs that didn’t have a place for the gospel and Christ as a salvific necessity. As a form of syncretism took shape and found its way to believers in Colossae, specific emphasis was placed upon the angels and their agency responsible for creation. As elemental beings (stoicheia), they were to be feared and served through asceticism. Christ Himself was subject to the spiritual world’s divine plenitude (plērōma), or principalities and powers according to the spiritual élite presented as advanced and progressive wisdom and knowledge (gnōsis). Essentially, through false teaching, Christ wasn’t enough.

By comparison, Paul’s defense of the gospel to the Judaisers of Ephesus with different circumstances. He contended with Jewish Christians who held bodily circumcision as necessary to attain right standing before God. As an inclusive requirement of the new covenant, it was asserted that Gentiles must become circumcised to share in the fellowship of those who belong to Christ. As concluded of the Colossian heresy, Christ again wasn’t enough, but for different reasons. Through false teaching, Christ wasn’t sufficient.

While correspondence continued, in various locations within the Eastern Anatolian peninsula of Asia, several churches were planted that were undergoing spiritual development. They were under the apostolic leadership of Paul and his fellow laborers in the gospel of Christ. Their instruction delivered in oral and written form originated from shepherds appointed, and letters read for the purpose of teaching, rebuke, correction, and training in righteousness. In such efforts, written correspondence and spiritual gifts were given among people for God’s glory and growth in well-being. To that purpose, the distribution of letters interspersed included letters “coming from Laodicea.” In contrast, they would pass from the saints at Ephesus, the saints of Asia as a circular letter, or from Hierapolis and Laodicea itself (c.f. Col 4:16). Concerning the specific reference to Colossians 4:16, where Paul wrote, “see that you also read the letter from Laodicea” (ESV), some would reference it (without conclusive evidence) as the circular letter to the Ephesian believers. While others could surmise that the letter was directed explicitly to the Laodicea church – a letter now lost and absent from the canon of scripture. The perspective that the letter was yet additional correspondence circulated among the various churches in Asia is another theory of interest. It indicates a corpus of texts that served multiple purposes over some time. As needs and coordination for instruction, guidance, travel logistics, supplies, and support became a necessity for a network of churches, the body of believers in Asia had to rely upon a means of communication involving Paul and his variously named helpers.

The Glory of the Saints

By on in Theology

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,⁵his 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.

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 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 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.