Tag: Paul

Ministry

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1Timothy 1:12-14 And I thank Christ Jesus our Lord, who has enabled me, for that he counted me faithful, putting me into the ministry; Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. 

‘Ministry’ [Greek: diakonia] service or deaconship to mankind (Matt. 20:26-27). To minister to others is not rulership, but services as Christ did when He laid His life down (1Pet. 2:21-23) and not once did He want to rule, interfere in others’ lives or seek recognition for the fact that He died for mankind. Very different from those who claim to be ministers today. Both ministers and servants of Matthew 20:26-28 refer to the lowest secular and ecclesiastical office among Christians, as exemplified by Christ Himself. No minister has a right to be a lord over God’s people (1Pet. 5:1-9). He is to be the least of all and servant of all (Mark 9:35).

‘Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.’ The sixfold former state of Paul: A blasphemer of Christ (1:13); a persecutor of Christians (Acts 8:1-3); injurious – killed saints (Acts 9:1); ignorant of the gospel (1:13); an unbeliever in Christianity (1:13); the chief of sinners (1:15).

Only the Romans had the power of life and death. The Sanhedrin by whom Paul was employed while he was persecuting Christians, could only imprison and punish short of death. It is true some were killed (Acts 26:10), but this was by Roman permission or by murder, as in the case of Stephen.

‘Exceeding abundant’ [Greek: huperpleonazo] superabounded overall.

God Our Father

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2Thessalonians 1:1-2 Paul, and Silvanus, and Timotheus, unto the church [congregations] of the Thessalonians in God our Father and the Lord Jesus Christ: Grace unto you, and peace, from God our Father and the Lord Jesus Christ. 

‘Paul’ – In all his epistles except 1 Thessalonians and 2 Thessalonians, Philippians and Philemon, Paul calls himself an apostle. It may be that he was held in such affection by these congregations that he did not need to assert his apostolic authority.

‘Silvanus’ – The same as Silas, Paul’s companion on his second missionary journey. He took part in the founding of the Macedonian congregations (Acts 15:40-18:18).

‘Timotheus’ – was called Timothy (2Cor. 1:1; 1Tim. 1:2, 18; 6:20; 2Tim. 1:2; Phm. 1; Heb. 13:23). Converted by Paul on his first trip (Acts 14:6-7 with 1Tim. 1:2). Part Jew and Greek, uncircumcised, but a true Christian (Acts 16:1-3). A miracle worker like Paul (1Cor. 16:10). Paul’s companion from here on (Acts 16:1-3; 17:14-15; 18:5; 19:22; 20:4; Rom. 16:21; 1Cor. 4:17; Php. 2:19). It is believed by some that he was Paul’s scribe in writing Hebrews and Galatians.

‘Unto the church of the Thessalonians in God our Father and the Lord Jesus Christ.’ This and the second epistle are the only ones so addressed. Compare this with the other salutations in other epistles.

‘In God our Father and the Lord Jesus Christ.’ One in unity (John 10:30; 17:11, 21-23), not one in person or individuality (Dan. 7:9-14; 1Jn. 5:7; Acts 7:55; Rom. 8:34; 1Cor. 8:6; 11:3; Eph. 1:20-23; 4:1-6; 1Tim. 2:5; Heb. 1:3; 8:1; 12:2; 1Pet. 3:22; Rev. 5:1-7).

‘God our Father and the Lord Jesus Christ.’ Twice here it is made clear that the Father and the Lord Jesus Christ are two separate and distinct persons. Believers are in both and the salutation is from both through Paul.

Put On Incorruption

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1Corinthians 15:53-54 For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 

‘Mortal’ [Greek: thnetos] mortal, human (15:53-54; Rom. 6:12; 8:11; 2Cor. 4:11; 5:4).

‘Then shall be brought to pass the saying that is written, Death is swallowed up in victory.’ Then – when this rapture has taken place.

‘Death is swallowed up in victory’ – quoted from Isaiah 25:8. To swallow up death means to engulf; remove; abolish; cancel; and cause the ravages and triumph of death to cease. In the first resurrection, before the Millennium, all the righteous dead of all ages, including the godly from Abel to the end of the future tribulation, will be resurrected; and death will be done away as far as they are concerned, at that time (15:23, 51-57; Php. 3:20-21; 1Thess. 4:13-17; Rev. 20:4-6). Death will not be destroyed for sinners though, for they will continue to die during the Millennium. When the second resurrection takes place and all wicked men are given immortality of the body to be tormented day and night eternally, then death will be destroyed (15:24-28, 35-45; Rev. 20:4-6, 11-15). Christ has already conquered death and He now holds the keys of death and hades (Heb. 2:14-15; Rev. 1:18); but death as an enemy will continue throughout the Millennium and exercise its power over sinners (Isa. 65:20; 1Cor. 15:24-28). After that period there will be no more death (Rev. 21:3-7; 22:3). Revelation 22:3 says there will be no more of the curse that came as a result of Lucifer and Adam’s rebellion. Conditions as before will prevail eternally and things will continue as if the curse had never been. All rebels will be confined to the lake of fire as an eternal monument of God’s wrath on sin and as a warning to coming generations in all eternity that sin does not pay. The New Heaven and New Earth and the new peoples will be the same ones we have today only in a new state. All things will be made new, not new things will be made to take the place of the old (Rev.21:5; 22:3).

The Least of the Apostles

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1Corinthians 15:9-11 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me. Therefore whether it were I or they, so we preach, and so you believed. 

‘For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.’ This is true in reference to his being chosen last and after the 12 apostles. As a preacher he was greater than any of the other apostles, hence the fourteen New Testament books he wrote through Holy Spirit inspiration. Paul always considered himself the least and not worthy to be an apostle because of his past persecution of Christ’s followers (1Tim. 1:11-16). The sixfold former state of Paul: Blasphemer of Christ (1Tim. 1:13); persecutor of Christians (Acts 8:1-3); injurious – killed saints (Acts 9:1); ignorant of the gospel (1Tim. 1:13); an unbeliever in Christianity (1Tim. 1:13); chief of sinners (1Tim. 1:15).

‘But I laboured more abundantly than they all: yet not I, but the grace of God which was with me.’ 2Corinthians 11:16-28 list all the sufferings Paul endured in labour. He laboured, yet not him, but he acknowledges God’s grace that enabled him.

Live as You Are Called

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1Corinthians 7:17-24 But as God has distributed to every man, as the Lord has called every one, so let him walk. And so ordain I in all churches. Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. Let every man abide in the same calling wherein he was called. Are thou called being a servant? care not for it: but if thou may be made free, use it rather. For he that is called in the Lord, being a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s servant. You are bought with a price; be not you the servants of men. Brethren, let every man, wherein he is called, therein abide with God. 

‘Let him not become uncircumcised.’ Let no one try to abolish the sign of the old covenant he bears in his flesh. The Corinthians have also asked Paul about circumcision, so here he answers their questions on this subject (7:18-20).

‘Let him not be circumcised.’ Let no man submit to circumcision as something necessary to salvation.

‘Are thou called being a servant?’ Here Paul answers their questions as to the responsibility of Christian slaves.

‘Care not for it: but if thou maybe made free, use it rather.’ Being a slave will not hinder your being a Christian, but if you can become free, prefer freedom to slavery and use your freedom to serve Christ. A slave could be freed by the consent of his master; by purchasing his own freedom; or by someone else paying for his freedom. In some ages masters thought that by freeing a slave one would gain merit for his soul’s salvation.

‘Freeman’ [Greek: apeleutheros] absolutely free. A much stronger word than in 1Corinthians 7:21. ‘You are bought with a price; be not you the servants of men.’ This verse means that if you do become free from slavery, you should never sell yourself again as the slave of man. Sometimes we allow slavery from others, whether a boss, family member or we become slaves to things that eat up our time and money (2Pet. 2:19).

Commands Concerning Marriage

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1Corinthians 7:10-11 And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. 

‘I command, yet not I, but the Lord, let not the wife depart from her husband.’ Commands concerning marriage: Let every man have his own wife and every woman her own husband (7:2). Let the husband meet the sexual needs of the wife and the wife that of her husband (not just his own and without any perversion (7:3-4). Defraud not each other in sexual matters – fulfil your conjugal vows. Come together again after you have consented to live content for a period so as to pray and fast (7:5). Let both man and woman marry if they have battles of self-control (7:9). Let not the wife depart from her husband (7:10). If she does depart, let her remain unmarried or be reconciled to her husband (7:11) if there was no fornication, violence or neglect. Let not the husband divorces his wife (7:11). Let not the Christian man/wife divorces the non-Christian if he/she is pleased to dwell with him/her (reasons, 7:12-16). If the unbelievers depart and refuse to live with the Christian, let him/her depart. Do not force continuance of the marriage. The Christian is freed from the marriage bonds in such cases (7:15). Let every man or woman remain as he or she was when each became a Christian (7:17-24). That is, do not use Christianity as an excuse to break up your own home and perhaps another, seeking a new companion. If you are bound to a wife, seek not to be loosed (7:27). That is, do not get a divorce, regardless of the past. Stay in the same calling and state in which you were saved (7:17-24). If you are loosed from a husband/wife, seek not another (7:27). If you do marry, however, you have not sinned (7:28). You that have husbands/wives, live as though you did not have them (7:29-31). That is, live free from anxiety and stress (7:32-35). It is no sin for the virgin to marry (7:36-38). The wife is bound by law to be married as long as the husband lives (7:39). Marriage is for the lifetime of the husband or wife. Christians must remarry only Christians when companions die or leave (7:39).

‘Depart’ – This means to get a divorce, or Paul would not have restricted her to remain single, not remarrying unless it was to her former husband. Among Jews a woman had just as much right to put away a husband as the husband had to put away a wife. A woman could say to the elders that her parents or brethren had deceived her, betrothed her to the husband when she was young, and state, “I now reveal to you that I will not have him as my husband.” Some parted with mutual consent and this was considered legal, as was also their remarriage to others. All divorces were considered the complete dissolution of the marriage bond; and, in consequence of this, they were free to remarry. Any woman or man who got a divorce on grounds other than those allowed was to remain single or remarry the former companion. Divorce on scriptural grounds meant that a person was free to remarry, providing it was to another Christian (7:15, 27-28; Matt. 5:32; 19:6). The innocent was not to be held responsible for the sins of the guilty (Ezek. 18:2-4, 13, 17-32).

No One Is Righteous

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Romans 3:9-10 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one 

‘What then? are we better than they? No, in no wise’ Paul states here clearly that the Jews do not have a better claim to the gospel than Gentiles. This is the last Jewish part of the dialogue of Romans 3:1-9. Paul answers that they have no more claim before God than Gentiles. The Jew has asked nine questions in this dialogue (3:1, 3, 5, 7, 9). Paul has answered them in verses 3:2, 4, 6, 8, 9.

‘Before proved both Jews and Gentiles, that they are all under sin’ in his last answer Paul comes back to the main subject of this section (Romans 1:18-3:20). The sum of the proof of world guilt: The 40 sins and the 20-fold apostasy of the Gentile world (1:18-32); an indictment of the self-righteous Jews who condemned the Gentiles, but were guilty of the same sins (2:1-2); impenitence of both Jews and Gentiles proved them sinners (2:3-6); the refusal of both classes in obeying the gospel (2:7-11); failure of both classes in walking in the light (knowledge of the Word) received (3:12-16); the Jews were exceedingly sinful because of their failure to live up to the law and superior advantages (2:17-29); the Jews were deeper sinners because of seeking excuses for their sinfulness contrary to the law and their own high profession of godliness (3:1-9).

‘Under sin’ sin is a real force that dominates and enslaves (5:12-21).

‘As it is written, There is none righteous, no, not one’ this passage (3:10-18) is from several Old Testament books on the same subject. Romans 3:10-12 are from Psalms 14:2-3; 52:2-4; Ecclesiastes 7:20. Romans 3:13-18 are from Psalms 5:9-10; 10:7; 36:1-2; 140:3; Isaiah 59:7-8.

‘There is none righteous’ having stated (3:9) that he had already proved both Jews and Gentiles to be under sin, he now proceeds to clinch this argument by the Jewish Scriptures which they could not deny. ‘Righteous’ no one is righteous in himself.

Just Damnation

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Romans 3:6-8 God forbid: for then how shall God judge the world? For if the truth of God has more abounded through my lie unto his glory; why yet am I also judged as a sinner? And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. 

‘God forbid’ this answers the questions of Romans 3:5, that sin is not necessary to magnify God. If so, then God would be unjust Himself and could not rightly be justified in judging the world. “God forbid” is found 15 times in the New Testament (3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; Luke 20:16; 1Cor. 6:15; Gal. 2:17; 3:21; 6:14), and 9 times in the Old Testament (Gen. 44:7, 17; Jos. 22:29; 24:16; 1Sam. 12:23; 14:45; 20:2; 1Chron. 11:19; Job 27:5). Only in 1Chronicles 11:19 is it a literal translation of the original language. In all other places, it is a cultural idiom of the King James translators expressing a strong negative. Literally, may it never be.

‘For if the truth of God has more abounded through my lie unto his glory; why yet am I also judged as a sinner’ Resuming his argument (of Romans 3:5) if the truth of God is magnified through their lies, or if the faithfulness of God in showing mercy and keeping promises to their fathers is through their unfaithfulness, then why should they be condemned as sinners? Why should they be blamed for something that must contribute so much to the honour and glory of God? Paul questions the Jews way of thinking as most of them wanted to live in sin and justified this idolatry with Christ’s grace. ‘And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just’ the answer to Romans 3:7. And why do you not say, seeing you assume that sin is necessary to magnify God and His pardoning grace, that we will go along with the apostles and Christianity, for it has been reported that they teach the same doctrine of doing evil that good may come. If you believe this slanderous report of Christians, then why persecute them? Those who report such slander are liable to just damnation just as anyone today who claim that a Christian can continue in sin (1Jn. 3).

God’s Righteousness Upheld

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Romans 3:1-5 What advantage then has the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God. For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, but every man a liar; as it is written, That thou might be justified in thy sayings, and might overcome when thou are judged. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who takes vengeance? (I speak as a man) 

‘What advantage then has the Jew? or what profit is there of circumcision?’ Circumcision only profited if the law was kept (3:25).

‘Much every way: chiefly, because that unto them were committed the oracles of God’ This answers the questions of Romans 3:1. Being entrusted with the oracles of God and all the external advantages were not sufficient to save the soul (3:21-31; 4:1-25; 8:3-4; Gal. 3:10-14).

‘For what if some did not believe? shall their unbelief make the faith of God without effect?’ People’s unbelief cannot undo the effects of God’s faithfulness.

‘God forbid’ this answers the questions of Romans 3:3. “God forbid” is found 15 times in the New Testament (3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; Luke 20:16; 1Cor. 6:15; Gal. 2:17; 3:21; 6:14), and 9 times in the Old Testament (Gen. 44:7, 17; Jos. 22:29; 24:16; 1Sam. 12:23; 14:45; 20:2; 1Chron. 11:19; Job 27:5). Only in 1Chronicles 11:19 is it a literal translation of the original language. In all other places, it is a cultural idiom of the King James translators expressing a strong negative. Literally, may it never be.

‘Let God be true, but every man a liar’ let no man say that God has failed in keeping His word with any man. Let man examine himself and his ways to see if he has not failed to meet conditions so God can fulfil His promise. ‘That thou might be justified in thy sayings, and might overcome when thou art judged’ quoted from Psalm 51:4.

‘Thou are judged’ when God is judged or when He judges man by man, He always comes out justified because He is faithful in all His ways (Ps. 119:86, 138; Deut. 7:9; 1Cor. 1:9; 10:13). ‘But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who takes vengeance? … for then how shall God judge the world? For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? And not rather … Let us do evil, that good may come? … What then? are we better than they?’ Paul states that if their sins magnify the mercy and goodness of God then, the more wicked they are the more God can be glorified. If they thus glorify God, would He not be unjust in casting them off? It is only natural for Paul to reason this way for all his countrymen are involved. Typical how most people believe today: they think because Christ has died for their sin, they can continue therein. Nothing is more further from the truth, because Christ came to set us free from the bondage of sin not to provide a way for us to keep on living in sin (1Jn. 3).

Knowing the Judgment of God

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Romans 1:29-32 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,  Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, Without understanding, covenant breakers, without natural affection, implacable, unmerciful: Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. 

‘Being filled with all unrighteousness …’ twenty stages of world apostasy: They did not glorify God, they became unthankful, they were vain in their imaginations and became dark in their hearts (1:21). They professed to be wise but they became fools (1:22). They changed God’s glory (1:23) and dishonoured their bodies (1:24). They changed the truth to a lie and worshipped creation as their god, serving creatures, not God (1:25). They submitted to vile passions: women with women (1:26) and men with men (1:27). They rejected the knowledge of God, became reprobate in mind and were completely perverted sexually (1:28). They were filled with iniquities (1:29-31). They despised the coming judgment and they gloried in wickedness (1:32).

‘Filled’ [Greek: pleroo] to fill up, complete. ‘Unrighteousness’ [Greek: adikia] every vice contrary to justice and righteousness. ‘Fornication’ [Greek: porneia] unlawful sexual sins of single and married people. ‘Wickedness’ [Greek: poneria] depravity; iniquity; wicked acting of the evil nature; criminal. ‘Covetousness’ [Greek: pleonexia] intense lust for gain. ‘Maliciousness’ [Greek: kakia] the vicious disposition and desires, rather than their exercise. ‘Envy’ [Greek: phthonos] to pine away; the pain felt and malignity conceived at the sight of the blessing of another. ‘Murder’ [Greek: phonos] murder (Matt. 15:19; Mark 7:21; 15:7; Gal. 5:21); slaughter (Acts 9:1) and also hating another (1Jn. 3:15).

‘Debate’ [Greek: eris] strife (13:13; 1Cor. 3:3); contention (1Cor. 1:11; Tit. 3:9); debate (1:29; 2Cor. 12:20); and variance (Gal. 5:20). It means to cause strife and discord. It is not the same as disputing for truth as in Acts 9:29; 15:2, 7; 17:17; 19:8-9. ‘Deceit’ [Greek: dolos] lying, falsity. From delo, to take with a bait. Translated “guile” (John 1:47; 2Cor. 12:16; 1Thess. 2:3; 1Pet. 2:1, 22; 3:10; Rev. 14:5); “deceit” (1:29; Mark 7:22;); craft (Mark 14:1); and “subtilty” (Matt. 26:4; Acts 13:10). ‘Malignity’ [Greek: kakoetheia]  a disposition producing evil habits. It means malignity of the mind, which leads its victim to put the worst construction on every action; ascribing to the best deeds the worst motives. ‘Whisperers’ [Greek: psithuristes] slanderers; those who pretend secrecy, and carry out accusations against people, whether true or false; blasting their reputation by clandestine gossip.

‘Backbiters’ [Greek: katalalos] evil speakers; false accusers; slanderers of absent people. ‘Haters of God’ [Greek: theostuges] hateful to God; atheists; condemners of sacred things; despisers of providence; scorners of good. ‘Despiteful’ [Greek: hubristes] insolent; stormy; boisterous; abusing the characters and persons of those under them; scornful; hateful. ‘Proud’ [Greek: huperephanos] to indulge in pride or self-gratulation; be exalted; elated; glory in self; display or strut self before others; an undue sense of superiority; unnatural self-esteem; arrogance; wishing all people to receive their sayings as oracles. ‘Boasters’ [Greek: alazon] self-exalted, vain, and arrogant braggarts. ‘Inventors of evil things’ [Greek: epheuretes] originators of wicked, immoral, and sinful customs, rites, and fashions; inventors of the abominable religious orgies of Bacchus, and every other form of entertainment rooted in horror, cruelty and base immorality. ‘Disobedient to parents’ rebellious against parents; indifferent to rule and order; irreverent.

‘Without understanding’ ignorant and destitute of capacity for spiritual things; stubborn. ‘Covenant-breakers’ [Greek: asunthetos] not morally bound to any agreement; not dependable; treacherous to covenants; faithless to promises; false to trusts. ‘Without natural affection’ destitute of natural affection; that is, filled with desire for unnatural affection experiences and other sexual deviation sins of Romans 1:24-28.

‘Implacable’ [Greek: aspondos] without libation (which accompanied a treaty). Greeks used it to appease the angry gods and reconcile them to the contracting parties. A person who would not pour libation was at deadly enmity with the other one and showed the highest pitch of an unforgiving spirit. He could not be placated, appeased, or pacified by God. ‘Unmerciful’ [Greek: aneleemon] pitiless; destitute of all benevolence to the needy; cruel; merciless; irreconcilable; severe; unappeasable; unforgiving; unyielding.

‘Not only do the same, but have pleasure in them that do them’ giving approval and or acceptance to the noted sins of Romans 1:24-28 in the lives of others make one just as guilty as the partakers thereof. Even though it’s not our duty to reprove others of their sin, but the Holy Spirit’s (John 16:8), we are to withdraw from those who sin, lest we fall into the same temptation (Ps. 1:1; 1Cor. 5:9-13; 2Cor. 6:17 – 7:1; 2Jn. 1:10-11).