Paul - The Books Of Timothy
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Posted:Feb 4, 2015 5:05 pm
Last Updated:Feb 8, 2015 3:13 pm 3597 Views
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The First Of Timothy
Place Written: Macedonia
Writing Completed: c 61-64 C.E.
Luke's account of Paul's life in the book of Acts ends with Paul in Rome awaiting the outcome of his appeal to Caesar. Paul is shown as dwelling in his own hired house, preaching the Kingdom of God to all who came to him, and doing so "with the greatest freeness of speech, without hindrance." (Acts 28:30+31) But in his second letter to Timothy, Paul writes: "I am suffering evil to the point of prison bonds as an evildoer," and he speaks of his death as imminent. (2Tim. 2:9; 4:6-8 ) What a change! In the first instance, he was treated as an honourable prisoner, in the second, as a felon. What had happened between the time of Luke's comment on Paul's situation in 61C.E., at the end of two years in Rome, and Paul's own writing of his condition to Timothy, which appears to have been written shortly before his death?
The difficulty of fitting the writing of Paul's letters to Timothy and Tutus into the period covered by the book of Acts has led some Bible commentators to the conclusion that Paul was successful in his appeal to Caesar and was released about 61C.E. Says The New Westminster Dictionary of the Bible: "The closing verse of The Acts accords better with this view (that Paul was released after two years' confinement) than with the supposition that the imprisonment which has been described ended in the apostle's condemnation and death. Luke emphasizes the fact that no one hindered his work, thus certainly giving the impression that the end of his activity was not near." It is, then, to the period between his release from his first imprisonment in Rome and his final imprisonment there, or about 61-64C.E. , that the writing of 1Timothy belongs.
On his release from prison, Paul evidently resumed his missionary activity in association with Timothy and Titus. Whether Paul ever reached Spain, as some suppose, is not certain. Clement of Rome wrote (c. 95C.E.) that Paul came "to the extreme limit of the West)," which could have included Spain. (The Ante-Nicene Father, Vol. 1, pg.6, "The First Epistle of Clement to the Corinthians." chap. V.)
From where did Paul write his first letter to Timothy?
1Timothy 1:3 indicates that Paul arranged for Timothy to attend to certain congregational matters in Ephesus while he himself went his way to Macedonia. From here, it appears, he wrote the letter back to Timothy in Ephesus.
The two letters to Timothy have been accepted from the earliest times as written by Paul and as being part of the inspired Scriptures. The early Christian writers, including Polycarp, Ignatius and Clement of Rome, all agree on this, and the letters are included in the catalogues of the first few centuries as Paul's writings. One authority writes: "There are few New Testament writings which have stronger attestation....Objections to authenticity must therefore be regarded as modern innovations contrary to the strong evidence from the early church." (New Bible Dictionary, second edition, 1986, edited by J.D. Douglas, pg. 1203)
Paul wrote this first letter to Timothy to set out clearly certain organizational procedures in the congregation. There was also a need for him to warn Timothy to be on guard against false teachings and to strengthen the brothers to resist such 'false knowledge.' (1Tim. 6:20) The commercial city of Ephesus would also provide the temptations of materialism and "love of money," and so it would be timely to give some advice on this also. (1Tim. 6:10) Timothy certainly had a fine background of experience and training to be used for this work. He was born of a Greek father and a God-fearing Jewish mother. It is not known exactly when timothy had his first contact with Christianity. When Paul visited Lystra on his second missionary tour, likely in late 49C.E. or early 50C.E., Timothy (perhaps in his late teens or early 20's) was already 'well reported on by the brothers in Lystra and Iconium." So Paul arranged for Timothy to travel with Silas and himself. (Acts 6:1-3) Timothy is mentioned by name in 11 of Paul's 14 letters as well as in the book of Acts. Paul always took fatherly interest in him and on several occasions assigned him to visit and serve different congregations - an evidence Timothy had done good work in the missionary field and was qualified to handle weighty responsibilities. (1Tim. 1:2; 5:23; 1Thess. 3:2; Phil. 2:19)
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The Second Of Timothy
Place Written:Rome
Writing Completed: c. 65 C.E.
Once again Paul was a prisoner in Rome. However, the circumstances of this second imprisonment were much more severe than those of the first. It was approximately 65C.E. A great fire had swept through Rome in July 64C.E., causing extensive damage in 10 of the city's 14 regions. According to the Roman historian Tacitus, Emperor Nero was unable to "banish the sinister belief that the conflagration was the result of an order. Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace.....An immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination, when daylight had expired. Nero offered his gardens for the spectacle....There arose a feeling of compassion. for it was not as it seemed, for the public good, but to glut one man's cruelty, that they were being destroyed." (The Complete Works of Tacitus, 1942, edited by Moses Hadas, pg. 380-1)
It was likely about the time of this wave of violent persecution that Paul again found himself a prisoner in Rome. This time he was in chains. He did not expect to be released but awaited only final judgement and execution. Visitors were few. Indeed, for anyone to identify himself openly as a Christian was to run the risk of arrest and death by torture. Hence Paul could write appreciatively concerning his visitor from Ephesus: "May the Lord grant mercy to the household of Onesiphorus, because he often brought me refreshment, and he did not become ashamed of my chains. On the contrary, when he happened to be in Rome, he diligently looked for me and found me." (2Tim. 1:16+17)
Writing under the shadow of death, Paul styles himself "an apostle of Christ Jesus through God's will according to the promise of the life that is in union with Christ Jesus." (2Thes. 1:1) Paul knew that life in union with Christ waited him. He had preached in many of the chief cities of the known world, from Jerusalem to Rome, and perhaps even as far as Spain. (Romans 15:24, 28 ) He had run the course faithfully to the finish. (2Tim. 4:6-8 )
The letter was probably written about 65C.E., immediately prior to Paul's martyrdom. Timothy was probably still at Ephesus, for Paul had encouraged him to stay there. (1Tim. 1:3) Now, twice Paul urges Timothy to come to him quickly, and he asks him to bring Mark with him, and also the cloak and scrolls that Paul left at Troas. (2Tim. 4:9, 11, 13, 21) Written at so critical a time, this letter contained powerful encouragement for Timothy, and it has continued to provide beneficial encouragement for true Christians in all ages since.
The book of Second Timothy is authentic and canonical for the reasons already discussed under First Timothy. It was recognized and used by early writers and commentators, including Polycarp in the 2nd century C.E.
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Such bravery shown by the early Christians.....it is extremely hard to imagine.....except for the stories of the persecution of the Bible Students during the holocaust we would have very little 'real' understanding of the strength of faith shown by the early Christians during that devastating period in Christian history.
Love Katidid.
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Paul - The Books of Thessalonians
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Posted:Feb 4, 2015 3:50 pm
Last Updated:Feb 4, 2015 3:52 pm 3684 Views
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The First Of Thessalonians
Place Written: Corinth
Writing Completed: c. 50 C.E.
It was about the year 50C.E. that the apostle Paul, during his second preaching tour, visited the Macedonian city of Thessalonica and there established a Christian congregation. Within a year, while in Corinth accompanied by Silvanus (Silas of the book of Acts) and Timothy, Paul was moved to write his first letter to the Thessalonians to comfort them and build them up in the faith. It was likely late in 50C.E. This letter apparently enjoys the distinction of being the first of Paul's writings to become part of the Bible canon and , with the probable exception of Matthew's gospel, the first book of the Christian Greek Scriptures to be put into writing.
The evidence supporting the authenticity and integrity of the letter is overwhelming. Paul identifies himself by name as the writer, and the book is internally harmonious with the rest of the inspired Word. (1Thess. 1:1; 2:18) The epistle is mentioned by name in many of the earliest catalogues of the inspired Scriptures, including the Muratorian Fragment, (See chart, "Outstanding Early Catalogs of the Christian Greek Scriptures," pg. 303) First Thessalonians is either quoted or alluded to by many of the early ecclesiastical writers, including Irenaeus (2nd century C.E.), who mentions it by name. The Chester Beatty Papyrus No. 2(p46), of about 200 C.E., contains First Thessalonians, and another papyrus of the third century (p30), now in Ghent, Belgium, contains fragments of both First and Second Thessalonians.
A glance at the brief history of the congregation at Thessalonica, prior to the writing of this letter, establishes the background for Paul's deep concern for the brothers in that city. From the very beginning, the congregation underwent severe persecution and opposition. In Acts 17, Luke reports the arrival of Paul and Silas at Thessalonica, "where there was a synagogue of the Jews." For three Sabbaths, Paul preached to them, reasoning with them from the Scriptures, and there are indications that he stayed there even longer than this, for he had time to set himself up in his trade and, above all, to establish and organize a congregation. (Acts 17:1; 1Thess. 2:9; 1:6+7)
The record at Acts 17:4-7 graphically relates the effect of the apostle's preaching in Thessalonica. Jealous about the success of Paul's Christian ministry, the Jews organized a mob and threw the city into an uproar. They assaulted Jason's house and dragged him and other bothers to the city rulers, crying out: "These men that have overturned the inhabited earth are present here also, and Jason has received them both hospitality. And all these men act in opposition to the decrees of Caesar, saying there is another king, Jesus." Jason and the others were compelled to provide bond before they were released. For the sake of the brothers in the congregation, as well as for their own personal safety, Paul and Silas were dispatched by night to Beroea but the congregation at Thessalonica was now established.
Fiery opposition from the Jews pursued Paul to Beroea and threatened to stop his preaching there. He then moved to Athens, in Greece. Still he longed to know how his brothers in Thessalonica were faring under tribulation. Twice he attempted to return to them, but each time 'satan cut across his path.' (1Thess. 2:17+18) Filled with concern for the young congregation and painfully aware of the tribulation they were undergoing, Paul sent Timothy back to Thessalonica to comfort the brothers and make them more firm in the faith. When Timothy returned with his heartwarming report, Paul was overjoyed with the news of their stalwart integrity amid violent persecution.Their record by now had become an example to believers throughout all Macedonia and Achaia. (1Thess. 1:6-8; 3:17) Paul was thankful to Jehovah God for their faithful endurance, but he also realized that as they continued to grow to maturity, they would need further guidance and counsel. Therefore, while in Corinth in the company of Timothy and Silvanus, Paul wrote his first letter to the Thessalonians.
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The Second Of Thessalonians
Place Written: Corinth
Writing Completed: c. 51 C.E.
The apostle Paul's second letter to the Thessalonicans closely followed the first one. We know that it was written shortly after the first letter, and also from the same city of Corinth, for the same brothers, Silvanus and Timothy, again join with Paul in greeting the congregation at Thessalonica. They were all travelling servants of the early Christian congregation, and there is no record that all three came together again after this association in Corinth. (2Thess. 1:1; Acts 18:5, 18) The subject matter and nature of the discussion indicate that Paul felt an urgent need to correct the congregation promptly with regard to an error into which it had fallen.
The letter's authenticity is just as well attested as the authenticity of the First Thessalonians. It also is quoted by Iranaeus (2nd century C.E.) as well as by other early writers, including Justin Martyr (also of the 2nd century C.E.), who apparently refers to 2 Thessalonians 2:3 when writing of "the man of lawlessness (sin)." It appears in the same early catalogues as First Thessalonians. Though it is now missing from the Chester Beatty Papyrus No. 2(p46), it was almost certainly contained in the first two of seven leaves that are missing after First Thessalonians.
What was the purpose of this letter?
From the counsel that Paul offered the Thessalonians, we learn that some in the congregation were contending that the presence of the Lord was imminent, that these speculators were actively preaching this theory of theirs, and that they were creating no little stir in the congregation. It appears that some were even using this as an excuse for not working to provide for themselves. (2Thess. 3:11) In his first letter, Paul had made references to the presence of the Lord, and no doubt when these speculators heard the letter read, they were quick to twist Paul's words and read into them meanings that were never intended. It is also possible that a letter wrongly attributed to Paul was interpreted as indicating that "the day of Jehovah is here." (2Thess 2:1+2)
It seems that Paul had received a report on this condition, probably from the person who delivered his first letter to the congregation, and he would therefore be very anxious to correct the thinking of his brothers for whom he had such great affection. So in the year 51C.E., Paul, in association with his two companions, sent a letter from Corinth to the congregation in Thessalonica. In addition to correcting the wrong viewpoint on Christ's presence, Paul gives warm encouragement to stand firm in the truth..
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I hope you have been able to add to your understanding of Scriptural context by these short summations of the circumstances surrounding these two inspiring letters.
Yours Katidid.
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Paul - The Books Of Galatians,Ephesians, Philippians & Colossians
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Posted:Jan 29, 2015 7:19 pm
Last Updated:Jan 29, 2015 7:58 pm 3799 Views
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Galatians
Place of Writing: Corinth or Syrian Antioch
Completed: c. 50-52 C.E.
The congregations of Galatia addressed by Paul at Galatians 1:2 apparently included Pisidian Antioch, Iconium, Lystra and Derbe - places in different districts but all within this Roman province. Acts chapters 13 & 14 tells of the first missionary journey of Paul with Barnabas through this area, which led to the organizing of the Galatian congregations. These were made up of a mixture of Jews and non-Jews, no doubt including Celts (Gauls). This was shortly after Paul's visit to Jerusalem about 46C.E (Acts 12:25)
In the year 49C.E, Paul and Silas started out on Paul's second missionary tour into the Galatian territory, which resulted in 'the congregations being made firm in the faith and increasing in number day by day.' (Acts 16:5; 15:40+41;16:1+2) However, hot on their heels came false teachers, Judaizers, who persuaded some in the Galatian congregations to believe that the circumcision and observance of the Mosaic Laws were essential parts of true Christianity. In the meantime, Paul had journeyed on past Mysia into Macedonia and Greece, eventually arriving in Corinth, where he spent more than 18 months with the brothers there. Then, in 52C.E., he departed by way of Ephesus for Syrian Antioch, his home base, arriving there in the same year. (Acts 16:8, 11+12; 17:15; 18:1, 11, 18-22)
Where and when did Paul write the letter to the Galatians?
No doubt he wrote it as soon as word reached him concerning the activity of the Judaizers. This could have been in Corinth, Ephesus or Syrian Antioch. It could well have been during his 18-month stay in Corinth, 50-52C.E., as information would have had time to reach him there from Galatia. Ephesus is unlikely, as he stayed there only briefly on his return journey. However, he then "passed some time" at his home base of Syrian Antioch, apparently in the summer of 52C.E., and since there was ready communication between this city and Asia Minor, it is possible that he received the report concerning the Judaizers and wrote his letter to the Galatians from Syrian Antioch at this time.(Acts 18:23)
The letter describes Paul as "an apostle, neither from men nor through a man, but through Jesus Christ and God the Father." It also discloses many facts about Paul's life and apostleship, proving that, as an apostle, he worked in harmony with the apostles in Jerusalem and that he even exercised his authority in correcting another apostle, Peter. (Gal. 1:1, 13-24; 2:1-14)
What facts argue for the authenticity and canonicity of Galatians?
It is referred to by name in the writings of Irenaeus, Clement of Alexandria, Tertullian and Origen. Moreover, it is included in the following important Bible manuscripts of rank: Sinaitic, Alexandrine, Vatican No. 1209, Codex Ephraemi Syri rescriptus, Codes Bezae and Chester Beatty Papyrus No. 2(p46). Moreover, it is entirely in harmony with the other Greek Scripture writings and also with the Hebrew Scriptures, to which it frequently refers.
In Paul's powerful and hard-hitting letter "to the congregations of Galatia." he proves (1) that he is a true apostle (a fact that the Judaizers had sough to discredit) and (2) that justification is by faith in Christ Jesus, not by the works of the Law, and that therefore circumcision is unnecessary for Christians. Though it was Paul's custom to have a secretary write down his epistles, he himself wrote Galatians in 'large letters with his own hand. (Gal. 6:11)
The contents of the book were of the greatest importance, both to Paul and to the Galatians. The book emphasizes appreciation for the freedom that true Christians have though Jesus Christ.
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Ephesians
Place of Writing: Rome
Completed: c. 60-61 C.E.
Imagine that you are in prison.
You are there because of being persecuted for your zealous activity as a Christian missionary.
Now that you can no longer travel and visit the congregations to strengthen them, what are you going to do?
Can you not write letters to those who have become Christians through your preaching work?
Are they not probably wondering how you are, and are they not perhaps in need of encouragement?
Of course they are!
So you begin to write.
You are now doing exactly what the apostle Paul did when he was imprisoned in Rome the first time, about 59-61C.E. He had appealed to Caesar, and although awaiting trial and under guard, he had freedom for some activity. Paul wrote his letter "To the Ephesians" from Rome, probably 60 or 61C.E. and sent it by Tychicus, who was accompanied by Onesimus. (Eph. 6:21; Col. 4:Seven-9)
Paul idnetifies himself as the writer in the very first word and four times refers or alludes to himself as "the prisoner in the lord." (Eph. 1:1; 3:1, 13; 4:1; 6:20) Arguments against Paul's writership have come to nothing. The Chester Beatty Papyrus No. 2(p46), believed to be from about 200C.E., has 86 leaves out of a codex containing Paul's epistles. Amoung them is the epistle to the Ephesians, thus showing that it was grouped amount his letters at that time.
Early ecclesiastical writers confirm that Paul wrote the letter and that it was "To the Ephesians." For example, Irenaeus, of the second century C.E., quoted Ephesians 5:30 as follows: "As the blessed Paul says in the epistle to the Ephesians, that we are members of his body." Clement of Alexandria, of the same period, quoted Ephesians 5:21 in reporting: "Wherefore, also, in the epistle to the Ephesians he writes, Be subject one to another in the fear of God." Origen, writing in the first half of the third century C.E., quoted Ephesians 1:4 in saying: "But also the apostle in the epistle to the Ephesian, uses the same language when he says, Who chose us before the foundation of the world." (Origen and History of the Books of the Bible, 1868, C.E.Stowe, pg 357) Eusebius, (c. 260-342C.E.), includes Ephesians in the bible canon, and most other early ecclesiastical writers make reference to Ephesians as part of the inspired Scriptures. (New Bible Dictionary, second edition, 1986, edited by J.D.Douglas, pg 175)
The Chester Beatty Papyrus, the Vatican Manuscript No. 1209 and the Sinaitic Manuscript omit the words "in Ephesus" in chapter 1, verse 1, and thus do not indicate the destination of the letter. This fact, together with the absence of greetings to individuals in Ephesus (though Paul had laboured there for three years), has led some to surmise that the letter may have been addressed elsewhere or at least that it may have been a circular letter to the congregations in Asia Minor, including Ephesus. However, most other manuscripts include the words "in Ephesus," and as we have noted above, the early ecclesiastical writers accepted it as a letter to the Ephesians.
Some background information will help us to understand the purpose of this letter. In the first century of the Common Era, Ephesus was noted for its sorcery, magic, astrology and worship of the fertility goddess Artemis. Around the statue of the goddess, there had been erected a magnificent temple that was regarded as one of the seven wonders of the ancient world. According to excavations of the site in the 19th century, the temple was built on a platform that measured about 240 feet wide and 418 feet long. The temple itself was about 164 feet wide and 343 feet long. It contained 100 marble columns, each about 55 feet in height. The roof was covered with large white marble tiles. Gold is said to have been used instead of mortar between the joints of the marble blocks. The temple attracted tourists from all over the earth, and visitors numbering hundreds of thousands would throng into the city during festivals. The silver smiths of Ephesus carried on a lucrative business selling small silver shrines of Artemis to pilgrims as souvenirs.
Paul had stopped in Ephesus on his second missionary journey for a short visit of preaching and then left Aquila and Priscilla there to continue the work. (Acts 18:18-21) He returned on his third missionary journey and stayed for about three years, preaching and teaching "The Way" to many. (Acts 19:8-10; 20:31) Paul worked hard while in Ephesus. In his book Daily Life in Bible Times, A.E. Bailey writes: "Paul's general practice was to work at his trade from sunrise till 11a.m. (Acts 20:34+35) at which hour Tyrannus had finished his teaching; then from 1a.m. to 4p.m. to preach in the hall, hold conferences with helpers,...then lastly to make a house-to-house evangelistic canvass that lasted from 4p.m. till far into the night. (Acts 20:20+21,31) One wonders when he found time to eat and sleep." - 1943, pg 308.
In the course of this zealous preaching, Paul exposed the use of images in worship. This stirred up the wrath of those making and selling them, such as the silversmith Demetrius, and in the uproar Paul finally had to leave the city. (Acts 19:23; 20:1)
Now, while in prison, Paul is thinking of the problems faced by the Ephesian congregation, surrounded by pagan worshipers and in the shadow of the awe-inspiring temple of Artemis. These anointed Christians no doubt needed the fitting illustration Paul now gives them, showing that they constitute "a holy temple," in which Jehovah dwells by his spirit. (Eph. 2:21) "The sacred secret" being revealed to the Ephesians, concerning God's administration (His Way of managing His household affairs) by which He would restore unity and peace through Jesus Christ, was unquestionably a great inspiration and comfort to them. (Eph. 1:9+10) Paul emphasizes the union of Jew and Gentile in Christ. He exhorts to oneness, to unity. Thus, we can now appreciate the purpose, value and obvious inspiration of this book.
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Philippians
Place of Writing: Rome
Completed: c. 60-61 C.E.
When the apostle Paul received the call in a vision to carry the good news into Macedonia, he and his companions, Luke, Silas and young Timothy, were quick to obey. From Troas in Asia Minor, they travelled by ship to Neapolis and set out at once for Philippi, about 9.5 miles inland over a mountain pass. The city is described by Luke as "the principal city of the district of Macedonia." (Acts 16:12). It was named Philippi after the Macedonian king Philip II (father of Alexander the Great), who captured the city in 356 B.C.E. Later it was taken by the Romans. It was the site of decisive battles in 42 B.C.E. that helped to strengthen the position of Octavian, who later became Caesar Augustus. In commemoration of the victory, he made Philippi a Roman colony.
It was Paul's custom on arrival in a new city to preach first to the Jews. However, on his first arrival in Philippi about 50C.E., he found these few in number and apparently without a synagogue, for they used to meet for prayer on a riverbank outside the town. Paul's preaching quickly bore fruit, one of the first converts being Lydia, a businesswoman and Jewish proselyte, who readily embraced the truth about the Christ and insisted that the travellers stay at her house. "She just made us come," writes Luke. Opposition was soon encountered, however, and Paul and Silas were beaten with rods and then imprisoned. While they were in the prison, an earthquake occurred and the jailer and his family, listening to Paul and Silas, became believers. The next day Paul and Silas were released from prison and they visited the brothers at the home of Lydia and encouraged them before leaving the city. Paul carried with him vivid memories of the tribulation surrounding the birth of the new congregation in Philippi. (Acts 16:9-40)
A few years later, during his third missionary tour, Paul was again able to visit the Philippian congregation. Then, about ten years after first establishing the congregation, a touching expression of the love of the brothers in Philippi moved Paul to write them the inspired letter that has been preserved in the Holy Scriptures under the name of that beloved congregation.
That Paul did write the letter, as stated in its first verse, is generally accepted by Bible commentators, and with good reason. Polycap (69?-155?C.E.) in his own letter to the Philippians mentions that Paul had written to them. The letter is quoted as from Paul by such early Bible commentators as Ignatius, Irenaeus, Tertullian and Clements of Alexandria. It is cited in the Muratorian Fragment of the second century C. E. and in all other early canons, and it appears side by side with eight other letters of Paul in the Chester Beatty Papyrus No. 2(P46), believed to be from about 200C.E.
The place and date of writing can be established with reasonable certainty. At the time of writing, Paul was a prisoner in the custody of the Roman emperor's bodyguard, and there was a great deal of Christian activity going on around him. He closed his letter with greeting from the faithful ones in Caesar's household. The facts combine to point to Rome as the place form which the letter was sent. (Phil. 1:Seven, 13+14; 4:22; Acts 28:30+31)
But when was the letter written?
It seems that Paul had already been in Rome long enough for the news of and reasons for his imprisonment as a Christian to have spread right through the emperor's Praetorian Guard and to many others. Also, there had been time for Epaphroditus to come from Philippi (some 600miles distant) with a gift for Paul, for news of Epaphroditus' illness in Rome to get back to Philippi again, and for expressions of sorrow at this to come from Philippi to Rome. (Phil. 2:25-30; 4:18) Since Paul's first imprisonment in Rome took place about 59-61C.E., he very likely wrote this letter about 60 or 61C.E., a year or more after his first arrival in Rome.
The birth pangs experienced in begetting these at Philippi through the word of truth, the Philippians' affection and generosity with gifts of needed things that followed Paul through many of his travels and hardships, and Jehovah's signal blessings of the initial missionary labours in Macedonia, all combined to forge a strong bond of mutual love between Paul and the Philippian brothers. Now their kind gift, followed by their anxious inquiry about Epaphroditus and the progress of the good news in Rome, stirred Paul to write them a warm and affectionate letter of upbuilding encouragement.
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Colossians
Place of Writing: Rome
Completed: 60-61 C.E.
Leaving Ephesus behind them, two men travelled east through Asia Minor along the Maeander(Menderes) River. On reaching the tributary called Lycus, in the country of Phrygia, they swung southeast to follow the river up through the mountain-enclosed valley. Before them was a beautiful sight: fertile green pastures with large flocks of sheep. (Wool products were a principal source of income for the region) ( The New Westminster Dictionary of the Bible, 1970, pg 181) Proceeding up the valley, the travellers passed, on the right, the wealthy city of Laodicea, center of Roman administration for the district. To their left, across the river, they could see Hierapolis, famous for its temples and hot springs. There were Christian congregations in both these cities and also in the small town of Colossae, about ten miles farther up the valley.
Colossae was the destination of the travellers. They were both Christians, One of them, at least, knew the region well, as he was from Colossae, his name was Onesimus, and he was a slave returning to his master, who was a member of the congregation there. Onesimus' companion was Tychicus, a freemen, and both were envoys form the apostle Paul, carrying a letter from him addressed to the "faithful brothers in union with Christ at Colossae." As far as we know, Paul never visited Colossae. The congregation, which consisted manily of non-Jews, was probably founded by Epaphras, who had laboured amoung them and who was now with Paul in Rome. (Col. 1:2, 7;4:12)
The apostle Paul was the writer of this letter, as he states in its opening and closing words. (Col.1:1; 4:18) His conclusion states also that he wrote it from prison. This would be the time of his first imprisonment in Rome, 59-61C.E., when he wrote a number of letters of encouragement, the letter to the Colossians being dispatched along with the one to Philemon. (Col. 4:Seven-9; Philem. 10, 23) It appears it was written about the same time as the letter to the Ephesians, as many ideas and phrases are the same.
There are no grounds for doubting the authenticity of the letter to the Colossians. Its presence with other Pauline epistles in the Chester Beatty Papyrus no. 2(p46) of about 200C.E. shows that it was accepted by the early Christians as one of Paul's letters. Its genuineness is testified to by the same early authorities who testify to the authenticity of Paul's other letters.
What prompted Paul to write a letter to the Colossians?
For one thing, Onesimus was going back to Colossae. Epaphras had recently joined Paul, and no doubt his report on conditions at Colossae provided a further reason for the letter. (Col. 1:Seven+8; 4:12) A certain danger threatened the Christian congregation there. The religions of the day were in the process of dissolution, and new religions were constantly being formed by fusing parts of old ones. There were heathen philosophies involving asceticism, spiritism and idolatrous superstition, and these, combined with Jewish abstinence from foods and observance of day, may have influenced some in the congregation. Whatever the problem it appears to have been sufficient reason for Epaphras to make the long journey to Rome to see Paul. However, that the congregation as a whole was not in immediate danger is indicated by Epaphras' encouraging report on their love and steadfastness. On hearing the report , Paul came strongly to the defense of accurate knowledge and clean worship by writing this letter to the Colossian congregation. It emphasized the God-given superiority of Christ in the face of heathen philosophy, worship of angels and Jewish traditions.
I sure hope you have enjoyed these most informative pieces. I found that learning such background information really helped me understand what I read in the Scriptures.
Love Katidid.
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Paul - The Books Of Corinthians
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Posted:Jan 29, 2015 2:28 pm
Last Updated:Jan 29, 2015 2:30 pm 3793 Views
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The First Of Corinthians
Place of Writing: Ephesus
Completed: c. 55 C.E.
Corinth was 'a renowned and voluptuous city, where the vices of East and West met." (Halley's Bible Handbook, 1988, H.H.Halley, pg 593) Situated on the narrow isthmus between the Peloponnesus and continental Greece, Corinth commanded the land route to the mainland. In the days of the apostle Paul, its population of about 400,000 ws exceeded only by Rome, Alexandria and Syrian Antioch. To the east of Corinth lay the Aegean Sea, and to the west, the Gulf of Corinth and the Ionian Sea. So Corinth, the capital of the province of Achaia, with its two ports of Cenchreae and Lechaeum, held a position of strategic importance commercially. It was also a center of Greek learning. "Its wealth", it has been said, "was so celebrated as to be proverbial; so were the vice and profligacy of its inhabitants." (Smith's Dictionary of the Bible, 1863, Vol. 1, pg 353) Amoung its pagan religious practices was the worship of Aphrodite (counterpart of the Roman Venus). Sensuality was a product of Corinthian worship.
It was to this thriving but morally decadent metropolis of the Roman world that the apostle Paul travelled in about 50 C.E. During his stay of 18 months, a Christian congregation was established there. (Acts 18:1-11) What love Paul felt toward these believers to whom he had first carried the good news about Christ! By letter he reminded them of the spiritual bond that existed, saying: "Though you may have ten thousand tutors in Christ, you certainly do not have many fathers; for in Christ Jesus I have become your father through the good news." (1 Cor. 4:15)
Deep concern for their spiritual welfare moved Paul to write his first letter to the Corinthian Christians while in the course of his third missionary tour. A few years had passed since he had resided in Corinth. It was now about 55 C.E., and Paul was in Ephesus. Apparently he had received a letter from the relatively new congregation in Corinth, and it required a reply.
Furthermore, disturbing reports had reached Paul (1Cor. 7:1; 1:1; 5:1; 11:18) So distressing were these that the apostle did not even refer to their letter of inquiry until the opening verse of chapter 7 of his letter. Especially because of the reports he had received did Paul feel compelled to write to is fellow Christians in Corinth.
But how do we know Paul wrote 1Corinthians from Ephesus?
For one thing, in concluding the letter with greetings, the apostle includes those of Aquila and Prisca(Priscilla). (1Cor. 16:19). Acts 18:18+19 shows that they had transferred from Corinth to Ephesus. Since Aquila and Priscilla were residing there and Paul included them in the closing greetings of 1Corinthians, he must have been in Ephesus when he wrote the letter. A point that leaves no uncertainty, however, is Paul's statement at 1Corinthians 16:8: "But I am remaining in Ephesus until the festival of Pentecost." So 1Corinthians was written by Paul at Ephesus, apparently near the end of his stay there.
The authenticity of 1Corinthians, and also of 2Corinthians, is unquestionable. These letters were ascribed to Paul and accepted as canonical by the early Christians, who included them in their collections. In fact, it is said that 1Corinthians is alluded to and quoted at least six times in a letter from Rome to Corinth dated about 95 C.E. and called First Clement. With apparent reference to 1Corinthians, the writer urged the recipients of this letter to "take up the epistle of the blessed Paul the apostle." (The Interpreter's Bible, Vol 10, 1953, pg 13) 1Corinthians is also directly quoted by Justin Martyr, Athenagoras, Irenaeus and Tertullian. There is strong evidence that a corpus, or collection, of Paul's letters, including 1 & 2 Corinthians, "was formed and published in the last decade of the first century." (The Interpreter's Bible, Vol. 9, 1954, pg 358)
Paul's first letter to the Corinthians gives us an opportunity to look inside the Corinthian congregation itself. These Christians had problems to face, and they had questions to be resolved. There were factions within the congregation, for some were following men. A shocking case of sexual immorality had arisen. Some were living in religiously divided households.
Should they remain with their unbelieving mates of separate?
And what of eating meat sacrificed to idols?
Should they partake of it?
The Corinthians needed advice regarding the conducting of their meetings, including the celebration of the Lord's Evening Meal.
What should be the position of women in the congregation?
Then, too, there were those in their midst who denied the resurrection.
Problems were many. Particularly, though, was the apostle interested in bringing about a spiritual restoration of the Corinthians.
Because conditions inside the congregation and the environment outside in ancient Corinth, with its prosperity and licentiousness, have modern parallels, Paul's sterling counsel penned under divine inspiration commands our attention.
What Paul said is so full of meaning for our own day that thoughtful consideration of his first letter to his beloved Corinthian brothers and sisters will prove beneficial indeed.
Recall now the spirit of the time and place. Think searchingly, as the Corinthian Christians must have done, while you review the penetrating, stirring, inspired words of Paul to his fellow believers in Corinth of old.
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The Second Of Corinthians
Place of Writing: Macedonia
Completed: c. 55 C.E.
It was now probably late summer or early fall of 55C.E. There were still some matters in the Christian congregation at Corinth that were causing concern to the apostle Paul. Not many months had passed since the writing of his first letter to the Corinthians. Since then Titus had been dispatched to Corinth to assist in the collection being undertaken there for the holly ones in Judea and possibly also to observe the reaction of the Corinthians to the first letter. (2Cor. 8:1-6; 2:13)
How had they taken it?
What comfort it brought Paul to know that it had moved them to sorrow and repentance! Titus had returned to Paul in Macedonia with this good report, and now the apostle's heart was filled to overflowing with love for his beloved Corinthian fellow believers. (2Cor. 7:5-7; 6:11)
So Paul wrote again to the Corinthians. This heartwarming and forceful second letter was written from Macedonia and was delivered apparently by Titus. (2Cor 9:2, 4; 8:16-18, 22-24) One of the matters of concern that moved Paul to write was the presence amoung the Corinthians of "superfine apostles," whom he also described as "false apostles, deceitful workers." (2Cor. 11:5, 13+14) The spiritual welfare of the comparatively young congregation was in jeopardy, and Paul's authority as an apostle was under attack. His second letter to Corinth thus filled a great need.
It may be noted that Paul said: "This is the third time I am ready to come to you." (2Cor. 12:14; 13:1) He had planned to visit them a second time when he wrote his first letter, but though he got ready, this "second occasion for joy" did not materialize. (1Cor. 16:5; 2Cor 1:15) Actually, then, Paul had been there only once before, for 18 months in 50-52 C.E., when the Christian congregation was founded in Corinth. (Acts 18:1-18) However, Paul later realized the fulfillment of his wish to visit Corinth once more. While in Greece for three months, probably in 56 C.E., he spent at least part of the time in Corinth, and it was from there that he wrote his letter to the Romans. (Rom. 16:1, 23;1Cor. 1:14)
2Corinthians has always been reckoned along with 1Corinthians and the other Pauline epistles as an authentic part of the Bible canon. Again we are enabled to look inside the congregation at Corinth and derive benefit from Paul's inspired word given to admonish them, as well as us.
Love Katidid.
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Paul - The Book Of Romans
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Posted:Jan 21, 2015 3:29 pm
Last Updated:Oct 22, 2015 5:21 pm 3759 Views
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Romans: Written by Paul in Corinth & Completed c. 56C.E.
In Acts we watched Paul, formerly a violent persecutor of Jewish Christians, become Christ's zealous apostle to the non-Jewish nations. With Romans we begin the 14 books of the Bible that the Holy Spirit inspired this former Pharisee, now a faithful servant of God, to write.
By the time he wrote Romans, Paul had already completed two long preaching tours and was well along on the third. He had written five other inspired letters: First and Second Thessalonians, Galatians and First and Second Corinthians. Yet it seems appropriate that in our modern Bibles, Romans precedes the others, since it discusses at length the new equality between Jews and non-Jews, the two classes to whom Paul preached. It explains a turning point in Gods dealing with His people and shows that the inspired Hebrew Scriptures had long foretold that the good news would be proclaimed also to the non-Jews.
Paul, using Tertius as secretary, laces rapid argument and an astounding number of Hebrew Scripture quotations into one of the most forceful books of the Christian Greek Scriptures. With remarkable beauty of language, he discusses the problems that arose when first-century Christian congregations were composed of both Jews and Greeks.
Did Jews have priority because of being Abraham's descendants?
Did mature Christians, exercising their liberty from the Mosaic Law have the right to stumble weaker Jewish brothers who still held to ancient customs?
In this letter Paul firmly established that Jews and non-Jews are equal before God and that men are declared righteous, not through the Mosaic Law, but through faith in Jesus Christ and by God's undeserved kindness. At the same time, God requires Christians to show proper subjection to the various authorities under which they find themselves.
How did the Roman congregation get started?
There had been a sizable Jewish community in Roma at least since the time of Pompey's capturing Jerusalem in 63 B.C.E. At Acts 2:10 it is specifically stated that some of those Jews were in Jerusalem at Pentecost 33 C.E., where they heard the good news preached. The converted sojourners stayed in Jerusalem to learn from the apostles, and later the ones from Rome no doubt returned there, some probably at the time when persecution broke out in Jerusalem. (Acts 2:41-47; 8:1, 4)
Further, the people of that day were great travellers, and this may explain Paul's intimate acquaintance with so many members of the Roman congregation, some of whom may have heard the good news in Greece or Asia as a result of Paul's preaching.
The first reliable information about this congregation is found in Paul's letter. It is clear from this that the congregation was made up of both Jewish and non-Jewish Christians and that their zeal was praiseworthy. He tells them: "Your faith is talked about throughout the whole world." and, "Your obedience has come to the notice of all." (Romans 1:8; 16:19)
Suetonius, writing in the second century, reports that during the rule of Claudius (41-54 C.E), the Jews were banished from Rome. They later returned, however, as is shown by the presence of Aquila and Priscilla in Rome. They were Jews whom Paul met in Corinth and who had left Rome at the time of Claudius' decree but who were back in Rome at the time Paul wrote to the congregation there. (Acts 18:2; Romans 16:3)
The letter's authenticity is firmly established. It is, as its introduction says, from "Paul, a slave of Jesus Christ and called to be an apostle,....to all those who are in Rome as God's beloved ones, called to be holy ones." (Romans 1:1, 7)
Its outside documentation is amoung the earliest to be found for the Christian Greek scriptures. Peter uses so many similar expressions in his first letter, written probably six to eight years later, that many scholars think he must have already seen a copy of Romans. Romans was clearly regarded as a part of Paul's writings and was cited as such by Clement of Rome, Polycarp of Smyrna and Ignatius of Antioch, all of whom lived in the late first and early second centuries C.E.
The book of Romans is found, together with eight others of Paul's letters, in a codex called Chester Beatty Papyrus No. 2(P46). Regarding this early codex, Sir Frederic Kenyon wrote: "Here then, we have a nearly complete manuscript of the Pauline Epistles, written apparently about the beginning of the third century," - Our Bible and the Ancient Manuscripts, 1958, pg 188.
The Chester Beatty Greek Biblical papyri are older than the well known Sinaitic Manuscript and Vatican Manuscript No.1209, both of the fourth century C.E.. These too contain the book of Romans.
When and from where was Romans written?
There is no disagreement amoung Bible commentators that this letter was written from Greece, most probably from Corinth, when Paul visited there for some months toward the end of his third missionary journey. The internal evidence points to Corinth. Paul wrote the letter form the house of Gaius, who was a member of the congregation there, and recommends Phoebe of the nearby congregation of Cenchreae, Corinth's seaport. Apparently it was Phoebe who carried this letter to Rome. (Romans 16:1, 23; 1Corintnians 1:14)
At Roman 15:23 Paul wrote; "I no longer have untouched territory in these regions." and he indicates in the following verse that he intends to extend his missionary work west, toward Spain.
He could well write this way toward the end of his third tour, at the beginning of 56 C.E.
Yours Katidid
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Noah - He Was Kept "Safe With Seven Others"
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Posted:Jan 20, 2015 9:27 pm
Last Updated:Jan 21, 2015 6:32 am 3735 Views
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Noah and his family huddled together as the rain came down in torrents. Just picture them, their features outlined in the gloom by the flickering light of an oil lamp, their eyes wide as they listened to the water cascading down onto the roof and lashing against the sides of the ark. The noise must have been overwhelming. A sound they had never heard before!
As Noah looked at the faces of his beloved family - his wife and his three stalwart sons along with their wives - his heart no doubt swelled with gratitude. In that dark hour, he likely found comfort in seeing the people he loved the most right there with him. They were all safe and sound. Surely he led his family in a prayer of gratitude, raising his voice so that they could hear hm above the din of the falling rain.
Noah was a man of great faith. It was because of Noah's faith that his God, Jehovah, was moved to protect him and his family. (Hebrews 11:Seven)
Did their faith end when the rain began to fall?
On the contrary, they would urgently need that quality in the challenging days ahead.
The same can be said of us in these tumultuous times.
So let us see what we can learn from the faith of Noah.
"Forty days and Forty Nights"
Outside, the downpour continued "for forty days and forty nights." (Genesis 7:4, 11+12) The water kept rising and rising and rising. As it did, Noah could see that his God, Jehovah, was simultaneously protecting righteousness and punishing wickedness.
The Flood checked a rebellion that had broken out amoung the angels. Influenced by satan's selfish attitude, many angels had forsaken their "proper dwelling place" in heaven to cohabit with women, producing hybrid offspring called Nephilim. (Jude 6; Genesis 6:4) Satan no doubt was filled with glee as that rebellion unfolded, for it further debased mankind, the pinnacle of Jehovah's creation on earth.
However, as the floodwaters rose, the rebel angels were forced to shed their material bodies and return to the spirit realm, never again to assume fleshly form. They left their wives and their offspring behind to die in the floodwaters, along with that society of humans.
From the days of Enoch, almost seven centuries earlier, Jehovah had warned mankind that He would destroy wicked, ungodly people. (Genesis 5:24; Jude 14+15) Since that time, people had only gotten worse, ruining the earth and filling it with violence. Now destruction was upon them.
Did Noah and his family rejoice in those executions?
No! Nor did their merciful God. (Ezekiel 33:11) Jehovah had done everything to save as many as possible. He had commissioned Enoch's warning, and He had ordered Noah to build the ark. Noah and his family had been laboring on that massive project for decades, in full view of the people. What is more, Jehovah directed Noah to serve as "a preacher of righteousness." (2Peter 2:5) Like Enoch before him, he warned people about the judgement that was coming upon the world.
How had they responded?
Jesus who witnessed events from heaven, later recalled the people of Noah's day: "They took no note until the flood came and swept them all away." (Matthew 24:39)
Imagine what it must have been like for Noah and his family during those first 40 days after Jehovah shut the door to the ark. As the torrential rains kept drumming down on the ark day after day, the eight of them likely settled into some kind of routine - caring for one another, tending to their home and seeing to the needs of the animals in their enclosures. At one moment, though, the whole immense structure shuddered and lurched. The ark was moving! Cradled on the rising waters, the ark was lifted up, higher and higher until "it was floating high above the earth." (Genesis 7:17) What an amazing demonstration of the power of the Almighty God, Jehovah!
Noah must have been thankful - not only for his safety and that of his family but also for Jehovah's mercy in using them to warn the people who perished outside the ark. Those years of hard work may have seemed unrewarding at the time. People were so unresponsive! Think of it - Noah likely had brothers, sisters, nephews and nieces alive before the Flood came; yet, no one except his immediate family listened to him. (Genesis 5:30) Now, as those eight souls (lives) clung to safety in the ark, they surely drew comfort form thinking back on all the time they had spent giving people a chance to survive.
Jehovah has not changed since Noah's day. (Malachi 3:6) Jesus Christ explained that our times today are much like "the days of Noah." (Matthew 24:37) Ours is a marked era, a time of great trouble that is due to end in the destruction of a corrupt world system of things. Today, God's people are likewise delivering a warning message to all who will listen.
Will you respond to that message?
If you have already accepted the truth of that lifesaving message, will you join in sharing it with others?
Noah and his family set the example for us all.
"Carried Safely Through The Waters"
As the ark drifted on that surging ocean, those within surely heard a symphony of squeaks and groans from the massive timbers.
Was Noah worried about the size of the waves or the structural integrity of the ark?
No! Such concerns may arise amoung skeptics today, but Noah was no skeptic.
The Bible says: "By faith Noah...constructed an ark." (Hebrews 11:Seven)
Faith in what?
Jehovah had made a covenant, a formal agreement, to bring Noah and all those with him safely through the Deluge. (Genesis 6:18+19)
Could not the One who created the universe, the earth and all the living things on it keep that vessel intact?
Of course! Noah rightly trusted in Jehovah to keep His promise and, indeed, he and his family were "carried safely through the water." (1Peter 3:20)
Besides, Noah and his sons were no shirkers. They would have taken great care in building the ark, in cutting the timber joints and in making sure all fit snugly together. As well as making sure that the tar veneer was properly applied. Otherwise, their commission would have been a waste of time and not done in faith.
After 40 days and 40 nights had passed, the rain finally stopped. What a great moment that must have been after the continuous noise of the pouring rain. With just the lapping sounds of the water against the ark it must have been a relief and possibly event a restful, comparative silence.
By today's calendar, it was sometime in December of 2370 B.C.E. but the family's adventure aboard the ark was far from over. That craft full of living creatures drifted alone on the global sea, well above even the tops of mountains. (Genesis 7:19+20)
We may imagine Noah organizing the heavier labour so that he and his sons, Shem, Ham and Japheth, could keep all the animals fed, clean and healthy. Of course, the same God who rendered all those wild creatures docile enough to enter the ark was able to keep them in such a state for the duration of the Flood.
Some have raised the possibility that God kept the animals in a state of relative torpor, akin to hibernation, thus reducing their need for food. Whether He did so or not, He certainly kept His promise, ensuring that safety and survival of all aboard the ark.
Noah evidently kept a careful log of events. That record tells when the rains started and stopped. It also reveals that the waters overwhelmed the earth for 150 days. Finally, the waters began to abate. One momentous day, the ark gently came to rest on "the mountains of Ararat," located in modern-day Turkey. That would have been in April of 2369 B.C.E.
Remembering that a boat, in this case, the ark, has an underwater ballast of about 1/3rd its own dimension, the ark would have still been sitting in water after coming to rest.
It was 73 days later, in June, that the tops of the mountains became visible. Whether this is the tops of the mountains in the distance or the tops of the mountains that the ark rested on is not stated.
Three months later, In September, Noah decided to remove some part of the ark's covering or roof. Surely that heavy work was rewarded as light and fresh air poured in!
Earlier, Noah also began testing the environment to see if it was safe and habitable. He released a raven, which came and went for a while, perhaps perching on the ark between flights; then Noah released a dove, which kept returning to him until it finally found a place to roost. (Genesis 7:24- 8:13)
Noah's routine no doubt focused still more on spiritual matters. We may well picture the family gathering regularly to pray together and to talk about their protective heavenly Father. Noah relied on Jehovah for every important decision. Even when Noah could see that the earth had finally "dried off" - after more than a year aboard the ark - he still did not unseal the door and lead the exodus from the confines of that vessel. (Genesis 8:14) No, he waited for the word form Jehovah!
Family heads today can learn a great deal form that faithful man. He was orderly, industrious, patient and protective of all those under his care. Above all, though, he considered the will of Jehovah God first in all things. If we imitate Noah's faith in these respects, we will bring blessing to all those we love too.
"Go Out Of The Ark"
Finally, Jehovah's command came. "Go out of the ark," He told Noah, "you and your wife and yours sons and your sons' wives with you." Obediently, the family led the way, and all the animals followed.
How?
In a chaotic stampede?
Not at all!
The record states that "according to their families they went out of the ark." (Genesis 8:15-19)
Once outdoors, breathing in the fresh mountain air and looking out over the highlands of Ararat, Noah and his family saw before them a cleansed earth.
Gone were the Nephilim, the violence, the rebellious angels and that entire wicked society!
Also gone from the earth was any trace of the original Garden of Eden, which was likely obliterated in the floodwaters. If so, the Cherubs guarding the entrance were then free to return to heaven, their 1600 year assignment complete at last. (Genesis 3:22-24)
Mankind had a fresh start!
Noah knew what to do. He started with worship. He built an altar and used some of the animals that God viewed as clean - which they had brought aboard in "sevens" - and offered up a burnt sacrifice to please Jehovah. (Genesis 7:2; 8:20)
Did that worship please Jehovah?
The bible answers in these reassuring words: "Jehovah began to smell a restful odour." The pain that had filled God's heart when mankind was filling the world with violence was replaced by the restful, pleasant sensation of seeing a family of faithful worshippers on earth who were determined to carry out His will. Jehovah did not expect them to be perfect.
The same verse continues: "The inclination of the heart of man is bad from is youth up." (Genesis 8:21)
Consider how Jehovah further expressed His patient compassion for humankind.
God lifted the curse on the ground. Back in the days of the rebellion of Adam and Eve, God had pronounced that curse, making cultivation unusually difficult. Noah's father, Lamech, had named his Noah - probably meaning "Rest," or "Consolation" - and had foretold that his would lead mankind to a time of rest from that curse. Noah must have beamed when he learned that he would now see that prophecy fulfilled and the earth would respond more readily to efforts to cultivate it. Little wonder that Noah soon took up farming! (Genesis 3:17+18; 5:28+29; 9:20)
At the same time, Jehovah gave all the descendants of Noah some clear, simple laws to guide them in life - including the prohibition against murder and the misuse of blood. God also established a covenant with mankind, promising that He would never again bring a flood to destroy all life on earth. As a sign of the reliability of His word, Jehovah gave mankind its first glimpse of a glorious natural phenomenon - the rainbow. Down to this day, every rainbow we see offers a comforting reminder of Jehovah's loving promise. (Genesis 9:1-17)
If Noah's story were mere fiction, it might well have ended with that rainbow but Noah was a real man, and his life was not so simple. In those days when longevity was the norm, that faithful man had to endure another 350 years and those centuries brought him a lot of pain. He made a serious mistake when he gave in to drunkenness on one occasion, but that error was compounded when his grandson Canaan committed a more serious sin - a sin that brought grim consequences to Canaan's family. Noah lived on long enough to see his descendants fall into such sins as idolatry and violence in the days of Nimrod.
On the brighter side, though, Noah got to see his Shem set a strong example of faith for his family (Genesis 9:21-28; 10:8-11; 11:1-11)
Like Noah, we need to endure in a course of faith. When others around us ignore the true God or even leave off serving Him, we need to stay on course as Noah did. Jehovah greatly values such faithful endurance. As Jesus Christ said, "he that has endured to the end is the one that will be saved." (Matthew 24:13)
I sure hope you have enjoyed this wonderful 'drawing out' of Noah's story. Jehovah gives the Brothers such wonderful inspiration so that we can see so much more clearly that Noah and his family were people just like ourselves. True, he had such great faith, faith that we ourselves may never quite possess, but such an example to follow, in an imperfect man, is of great benefit to us.
Love,
Katidid.
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John's Letters
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Posted:Jan 12, 2015 6:50 pm
Last Updated:Jan 13, 2015 11:01 pm 3744 Views
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John, the beloved apostle of Jesus Christ, had a strong love for righteousness. This helped give him a keen insight into the mind of Jesus. We are therefore not surprised that the theme of love dominates his writings. He was no sentimentalist, however, for Jesus referred to hm as one of the "Sons of Thunder." (Mark 3:17)
In fact, it was in defense of truth and righteousness that he wrote his three letters which are placed toward the end of the Bible, for the apostasy foretold by the apostle Paul had become evident. John's three letters were indeed timely, for they were an aid in strengthening the early Christians in their fight against the encroachments of "the wicked one." (2thess 2:3+4; 1John 2:13+14; 5:18+19)
Judging from the contents, these letters belong to a period much later than the Gospels of Matthew and Mark - later, also than the missionary letters of Peter and Paul.
Times had changed.
There is no reference to Judaism, the big threat to the congregations in the days of their infancy, and there does not appear to be a single direct quotation from the Hebrew Scriptures.
On the other hand, John talks about "the last hour" and the appearance of "many antichrists." (1John 2:eighteen)
He refers to his readers by expressions such as "my little " and to himself as "the older man." (1John 2:1, 12+13, 18, 28; 3:Seven, 18; 4:4; 5:21; 2John 1; 3John 1)
All of this suggests a late date for his thee letters. Also, 1John 1:3+4 seems to indicate that John's Gospel was written about the same time.
It is generally believed that John's three letters were completed about 98 C.E., shortly before the apostle's death, and that they were written in the vicinity of Ephesus.
That the First of John was actually written by John the apostle is indicated by its close resemblance to the fourth Gospel, which he unmistakably wrote., e.g., he introduces the letter by describing himself as an eyewitness who has seen "the word of life...., the everlasting life which was with the Father and was made manifest to us," expressions strikingly similar to those with which John's Gospel opens.
Its authenticity is attested by the Muratorian Fragment and by such early writers as Irenaeus, Polycarp and Papias, all of the 2nd century C.E. (The International Standard Bible Encyclopedia, Vol 2, 1982, edited by G.W. Bromiley, ps. 1095-6)
According to Eusebuius (c. 260-342 C.E.), the authenticity of First John was never questioned. (The Ecclesiastical History, III, xxiv, 17.)
However, it is to be noted that some older translations have added to chapter 5 the following words at the end of verse 7 and the beginning of verse 8: "In heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth." (King James Version)
This text is not found in any of the early Greek manuscripts and has obviously been added to bolster the Trinity doctrine.
Most modern translations, both catholic and protestant, do not include these words in the main body of the text. (1John 1:1+2)
John writes to protect his "beloved ones," his "young ," against the wrong teachings of the "many antichrists" that have gone out form amoung them and that are trying to seduce them away from the truth. (1John 2:Seven, 18)
These apostate antichrists may have been influenced by Greek philosophy, including early gnosticism, whose adherents claimed special knowledge of a mystical sort form God. (New Bible Dictionary, second edition, 1986, edited by J.D. Douglas, ps. 426, 604)
Taking a firm stand against apostasy, John deals extensively with three themes: sin, love and the antichrist.
His statements on sin, and in support of Jesus' sacrifice for sins, indicate that they(the antichrists) were without sin and had no need of Jesus' ransom sacrifice.
Their self-centered "knowledge" had made them selfish and loveless, a condition that John exposes as he continually emphasizes true Christian love.
Moreover, John is apparently combating their false doctrine as he expounds that Jesus is the Christ, that he had a prehuman existence, and that he came in the flesh as the of God to provide salvation for believing men. (1John 1:Seven-10; 2:1+2; 4:16-21; 2:22; 1:1+2; 4:2+3, 14+15)
John brands these false teachers plainly as "antichrists" and he gives a number of ways in which the of God and the of the devil can be recognized. (1John 2:18, 22; 4:3)
Since no particular congregation is addressed, the letter was evidently intended for the entire Christian association. The lack of a greeting at the beginning and a salutation at the end would also indicate this.
Some have even described this writing as a treatise rather than a letter.
The use of the plural "you" throughout shows that the writer directed his words to a group rather than to an individual.
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The Second of John is short - it could have been written on a single sheet of papyrus - but it is full of meaning.
It is addressed "to the chosen lady and to her ."
Since "Kyria" (Greek for lady) did exist as a proper name at the time, some Bible scholars feel that an individual by that name was being addressed.
On the other hand, it is thought by some that John was writing to a Christian congregation, referring to it as "the chosen lady."
This may have been done in order to confuse persecutors.
In that case, the greetings of "the of your sister" mentioned in the last verse would be those of the members of another congregation.
So the second letter was not intended to be as general in scope as the first, for it evidently was written either to an individual or to one particular congregation. (2John 1)
There is no reason to doubt that John wrote this letter as the writer calls himself "the older man."
This certainly fits John not only because of his advanced age but also because, as one of the "pillars" (Gal 2:9) and the last surviving apostle, he was truly an "older man" in the Christian congregation.
He was well-known, and no further identification would be required for his readers.
His writership is also indicated by the similarity in the style to that of the first letter and John's Gospel.
Like the first letter, the second letter appears to have been written in or around Ephesus, about 98 C.E.
Concerning the Second and Third John, McClintock and Strong's Cyclopedia, 1981 reprint, Vol. IV, p 955 comments: From their general similarity, we may conjecture that the two epistles were written shortly after the 1st Epistle from Ephesus. They both apply to individual cases of conduct the principles which had been laid down in their fullness in the 1st Epistle."
In support of its authenticity, the letter is quoted by Irenaeus, of the 2nd century, and was accepted by Clement of Alexandria, of the same period. (New Bible Dictionary, second edition, 1986, edited by J.D. Douglas, p 605) Also, John's letters are listed in the Muratorian Fragment.
As was true of First John, the reason for this letter is the onslaught by false teachers against the Christian faith,
John wants to warn his readers about such ones so they can recognize them and stay clear of them, while continuing to walk in the truth, in mutual love.
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The Third of John is written to Gaius, a faithful Christian whom John truly loved. The name Gaius was a common one in the days of the early congregation. It appears four times in other parts of the Christian Greek Scriptures, referring to at least three and probably four different men. (Acts 19:29; 20:4; Rom 16:23; 1Cor 1:14)
There is no information available that would definitely identify the Gaius to whom John wrote with any of these others.
All that we know of Gaius is that he was a member of a Christian congregation, that he was a special friend of John's and that the letter was addressed to him personally, for which reason the word "you" appears always in the singular.
Since the style of the opening and closing greetings is the same as that of Second John and the writer again identifies himself as "the older man," there can be no question that the apostle John also wrote this letter. (2John 1)
The similarity of contents and language also suggests that it was written, as in the case of the other two letters, in or near Ephesus, about 98 C.E.
Because of its brevity, it was seldom quoted by early writers, but along with Second John, it is to be found in early catalogues of the inspired Scriptures. ( See chart "Outstanding Early Catalogs of the Christian Greek Scriptures," p 303)
In his letter John expresses appreciation for Gaius' hospitality shown toward travelling brothers, and he mentions some trouble with a certain ambitious Diotrephes.
The Demetrius mentioned seems to be the one who brought this letter to Gaius, so it is possible he was sent out by John and was in need of Gaius' hospitality on his journey, which the letter should secure.
As in the case of Gaius, we know nothing about Diotrephes and Demetrius beyond what we read here.
The letter gives an interesting glimpse of the close international brotherhood of the early Christians.
Amoung other things, this included the custom of receiving hospitably those travelling "in behalf of the name," although these might not be personally know to their hosts. (3John 7)
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Once again I pray that these wonderful insights into the writers of the Christian Greek Scriptures aids your understanding of Bible knowledge.
Katidid.
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Jude
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Posted:Jan 12, 2015 4:40 pm
Last Updated:Jan 13, 2015 11:01 pm 3749 Views
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Place Written: Palestine (?)
Place Written: c. 65 C.E.
The Christian brothers of Jude were in danger!
During the time that had elapsed since the death and resurrection of Christ Jesus, foreign elements had wormed their way into the Christian congregation. The enemy had infiltrated for the purpose of undermining the faith, just as the apostle Paul, about 14 years previously, had warned. (2 Thes. 2:3)
How should the brothers be alerted and placed on guard against the danger?
The letter of Jude, vigorous and robust in its forthright statement, provided that answer.
Jude himself stated his position clearly in verses 3 and 4: 'I found it necessary to write you because certain men have slipped in, ungodly men, turning the undeserved kindness of our God into an excuse for loose conduct.
The very foundations of sound doctrine and morality were being threatened. Jude felt called upon to fight for the interests of his brothers, that they, in turn, might put up a hard fight for the faith.
Who was Jude?
The opening words tell us that the letter was written by "Jude, a slave of Jesus Christ, but a brother of James, to the called ones."
Was Jude, or Judas, an apostle, since 2 of Jesus' original 12 apostles were named Judas? (Luke 6:16)
Jude does not speak of himself as an apostle, but instead he speaks of the apostles in the third person as "they," manifestly excluding himself. (Jude 17+18)
Moreover, he calls himself "a brother of James," evidently meaning the writer of the letter of James, who was a half brother of Jesus.
As one of the "pillars" of the congregation in Jerusalem, this James was well-known, and hence Jude identifies himself with him.
This makes Jude also a half brother of Jesus, and he is listed as such. (Gal. 1:19; 2:9; Matt. 13:55; Mark 6:3)
However, Jude did not make capital of his fleshly relationship with Jesus, but he humbly placed the emphasis on his spiritual relationship as "a slave of Jesus Christ." (1Cor 7:22; 2Cor 5:16; Matt 20:27)
The authenticity of this Bible book is supported by mention of it in the Muratorian Fragment, of the 2nd century C.E. additionally, Clement of Alexandria, 2nd century C.E., accepted it as canonical. Origen referred to it as a work of "but a few lines, yet filled with the healthful words of heavenly grace." (The Canon of the New Testament, 1987, by B.M Metzger, p. 138) Tertullian also considered it to be authentic.
There is no doubt that it belongs to the other inspired Scriptures.
Jude writes "to the called ones," specifying no particular congregation or individual, so his epistle is a general letter to be circulated widely to all Christians.
Though it is not stated, the most likely place of writing is Palestine.
It is also difficult to fix the date with certainty, however, it must have been well along in the development of the Christian congregation, for Jude calls attention to "the sayings that have been previously spoken by the apostles of our Lord Jesus Christ" and apparently quotes 2Pet 3:3. (Jude 17+18)
Moreover, there is a strong similarity between Jude and the second chapter of 2Peter which indicates that he wrote at about the same time as Peter, both being deeply concerned over the danger to the congregation at that time, hence, 65 C.E. is suggested as an approximate date.
This date is also supported in that Jude does not mention Cestius Gallus' moving in to put down the Jews' revolt in 66 C.E., nor does he mention the fall of Jerusalem in 70 C.E.
Jude in his epistle refers to specific divine judgements executed against sinners, it is therefore logical that had Jerusalem already fallen, he would have reinforced his argument by mention of this execution of judgment, especially since Jesus foretold the event. (Jude 5-7; Luke 19:41-44)
Yours,
Katidid.
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Peter
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Posted:Jan 6, 2015 12:52 am
Last Updated:Jan 12, 2015 1:17 am 3728 Views
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Place Written: Babylon
Completed: c. 62-64 C.E.
As the early Christians declared abroad the excellencies of God, the Kingdom work prospered and increased throughout the Roman Empire. However, some misunderstandings arose concerning this zealous group.
For one thing, their religion had originated from Jerusalem and from amoung the Jews, and some confused them with the politically minded Jewish zealots who chafed under the Roman yoke and were a constant source of trouble to local governors.
Moreover, the Christians were different in that they refused to sacrifice to the emperor or to mix in with the pagan religious ceremonies of the day.
They were spoken against and had to undergo many trials on account of the faith.
At the right time, and with forethought denoting divine inspiration, Peter wrote his first letter encouraging the Christians to stand firm and counseling them on how to conduct themselves under Nero, the Caesar of that time.
The first letter proved to be most timely in view of the storm of persecution that broke out almost immediately thereafter.
Peter's writership is established by the opening words. Moreover, Irenaeus, Clement of Alexandria, Origen and Tertullian all quote the first letter, naming Peter as writer.* The authenticity of First Peter is as well attested as any of the inspired letters. Eusebius tells us that the elders of the church made free use of the letter; there was no question as to its authenticity in his time (c. 260-342 C.E.)
Ignatius, Hermas and Barnabas, of the early second century, all make reference to it**
First Peter is completely in harmony with the rest of the inspired Scriptures and sets out a powerful message for the Jewish and non-Jewish Christians residing as "temporary residents scattered about in Pontus, Galatia, Cappadocia, Asia and Bithynia" - regions of Asia Minor (1Peter 1:1)
When was the letter written?
Its tone indicates that the Christians were experiencing trials, either from the pagans or from unconverted Jews but that Nero's campaign of persecution, launched in 64 C.E., had not yet begun. It is evident that Peter wrote the letter just prior to this, probably between 62 and 64 C.E.
Mark's still being with Peter strengthens this conclusion.
During Paul's first imprisonment at Rome (c. 59-61 C.E.), Mark was with Paul but was due to travel to Asia Minor; and at the time of Paul's second imprisonment (c. 65 C.E. ), Mark was about to join Paul again in Rome. (1Pet 5:13; Col 4:10; 2Tim 4:11) In the interval he would have had the opportunity to be with Peter in Babylon.
Where was First Peter written?
Whereas Bible commentators agree on the authenticity, canonicity, writership, and approximate date of writing, they differ as to the place of writing.
According to Peter's own testimony, he wrote his first letter while at Babylon (1Pet 5:13) but some claim that he wrote from Rome, saying that "Babylon" was a cryptic name for Rome. The evidence, however, does not support such a view.
Nowhere does the Bible indicate that Babylon specifically refers to Rome.
Since Peter addressed his letter to those in literal Pontus, Galatia, Cappadocia, Asia and Bithynia, it logically follows that his reference to Babylon was to the literal place of that name.
There was good reason for Peter to be in Babylon.
He was entrusted with 'the good news for those who are circumcised,' and there was a large Jewish population in Babylon. (Gal 2:Seven-9) The Encyclopaedia Judaica, when discussing the production of the Babylinian Talmud, refers to Judaism's "great academies of Babylon" during the Common Era#
The inspired Scriptures, including the two letters written by Peter, make no mention of his going to Rome. Paul speaks of being in Rome but never refers to Peter's being there. Although Paul mentions 35 names in his letter to the Romans and sends greeting by name to 26, why does he fail to mention Peter?
Simply because Peter was not there at the time! (Rom 16:3-15) The "Babylon" from which Peter wrote his first letter was evidently the literal Babylon on the banks of the Euphrates River in Mesopotamia.
When Peter composed his second letter, he realized he was to face death soon. He anxiously desired to remind his fellow Christians of the importance of accurate knowledge to help them to maintain steadfastness in their ministry.
Would there be any reason to doubt that the apostle Peter was the writer of the second letter bearing his name?
The letter itself erases any doubts that may have arisen as to writership. The writer says he is "Simon Peter, a slave and apostle of Jesus Christ." (2Pet 1:1) He refers to this as "the second letter I am writing you" (2Pet 3:1) He speaks of himself as an eyewitness to the transfiguration of Jesus Christ, a privilege that Peter shared with James and John, and he writes of this with all the feeling of an eyewitness. (2Pet 1:16-21)
He mentions that Jesus had foretold his death. (2Pet 1:14; John 21:18+19)
However, some critics have pointed to the difference in style of the two letters as a reason for discounting the second letter as the work of Peter, but this should pose no real problem, for the subject and the purpose in writing were different.
In addition, Peter wrote his first letter "through Silvanus, a faithful brother," and if Silvanus were given some latitude in formulating the sentences, this could account for the difference of style in the two letters, since Silvanus apparently did not have a part in writing the second letter. (1Pet 5:12)
Its canonicity has also been disputed on the grounds that it "is poorly attested in the Fathers."
However, as may be observed from the chart "Outstanding Early Catalogs of the Christian Greek Scriptures," Second Peter was regarded as part of the Bible catalogue by a number of authorities prior to the Third Council of Carthage.
When was Peter's second letter written?
It is most probable that it was written about 64 C.E. from Babylon or its vicinity, shortly after the first letter, but there is no direct evidence, particularly as to the place.
At the time of writing, most of Paul's letters were circulating amoung the congregations and were known to Peter, who regarded them as inspired of God and classed them with "the rest of the scriptures."
Peter's second letter is addressed "to those who have obtained a faith, held in equal privilege with ours," and it includes those to whom the first letter was addressed and other to whom Peter had preached.
Just as the first letter had circulated in many areas, so the second letter also took on a general character. (2Pet 3:15+16; 1:1; 3:1;1Pet 1:1)
*McClintock and Strong's Cyclopedia, 1981 reprint, Vol. VIII, p 15.
** New Bible Dictionary, second edition, 1986, edited by J>D> Douglas, p 918.
#Jerusalem, 1971, Vol. 15, col. 755
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Language
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Posted:Jan 5, 2015 6:44 pm
Last Updated:Jan 8, 2015 5:12 am 3668 Views
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Adam was created with a vocabulary, as well as with the ability to coin new words and so expand his vocabulary.
Gen 2:18+19 Now Jehovah God had been forming from the ground every wild animal of the field and every flying creature of the heavens, and he began bringing them to the man to see what he would call each one; and whatever the man would call each living creature, that became its name. So the man named all the domestic animals and the flying creatures of the heavens and every wild animal of the field.
Without a vocabulary the newly created man would have been no more able to comprehend verbal instructions from God than were the unreasoning animals. Language did not originate with man but with his creator.
Gen 1:27 God went on to create the man in His image, in God’s image He created him
An article in Science Illustrated of July 1948, p. 63 states: "Older forms of the languages known today were far more difficult than their modern descendants and man appears not to have begun with a simple speech, and gradually made it more complex, but rather to have gotten hold of a tremendously knotty speech somewhere in the unrecorded past, and gradually simplified it to the modern forms."
Linguist Dr. Mason also points out that "the idea that 'savages' speak in a series of grunts, and are unable to express many 'civilized' concepts, is very wrong." and that "many of the languages of non-literate peoples are far more complex than modern European ones." Science News Letter, Sept. 3, 1955, p. 148
The evidence is thus against any evolutionary origin of speech or of ancient languages.
The well known lexicographer Ludwig Koehler wrote: "However manifold animal expression may be they lack concept and thought, the essential domain of human language but what actually happens in speech, how the spark of perception kindles the spirit of mankind to become the spoken word, eludes our grasp. Human speech is a secret; it is a divine gift, a miracle." Journal of Semitic studies, Manchester, 1956, p. 11.
Language has been employed by God for untold ages. He communicated with His heavenly firstborn and used Him in communicating with His other spirit sons as well as with humankind. Hence that firstborn was called "the Word".
The apostle Paul made inspired reference to "tongues of men and of angels" (1Cor 13:1)
Nimrod, a grandson of Ham, opposed Jehovah by encouraging the building of a high tower called Babel to "make a name for themselves." As a consequence God confused the language of the people so that they could not understand one another and they had to stop building their city and the tower and go to different places with those who spoke the same language. (Gen 11:1-9)
God did not confuse the language of Noah and Shem and those who 'stuck' to them. This way they could stay together and continue to serve God.
The Bible does not say that all languages descended, or branched off, from Hebrew but the descendants of Noah's sons are listed and in each case are grouped 'according to their families, according to their tongues, in their lands, by their nations' (Gen 10:5,20, 31, 32)
It appears, therefore, that, when miraculously confusing human language, Jehovah God produced, not dialects of Hebrew, but a number of completely new languages, each capable of expressing the full range of human feeling and thought.
Apparently the original languages resulting form divine action at Babel in course of time produced related dialects, and the dialects frequently developed into separate languages, their relationship to their 'sister' dialects or to the 'parent' dialect language sometimes becoming almost indistinguishable.
Even Shem's descendants, who apparently did not figure amoung the crowd at Babel, came to speak not only Hebrew but also Aramaean, Akkadian and Arabic.
Sir Henry Rawlinson, Oriental language scholar, observed: "If we were to be thus guided by the mere intersection of linguistic paths, and independently of all reference to the scriptural record, we should still be led to fix on the plains of Shinar, as the focus from which the various lines had radiated." The Journal of the Royal Asiatic Society of Great Britain and Ireland, London, 1855, Vol. 15, p. 232
While the Hebrews of Old Testament times may have learned other languages during their travels and sojourns Hebrew remained their 'mother tongue'.
It wasn't until Nehemiah's time that the sons of mixed marriages amoung the returned Jews from Babylon did not know Hebrew. (Nehemiah 13:23-25) Nehemiah's concern was for 'pure worship' and he understood the importance of understanding the Sacred Scriptures and that oneness of language in itself would also be a unifying force amoung the people.
The Hebrew Scriptures doubtless were a major factor in the stability of the Hebrew language. During the thousand -year period of their being written virtually no change in language is noted.
During the time of Jesus' ministry, Palestine had become a polyglot society and region although there is solid evidence that the Jews still retained their use of Hebrew, but that Aramaic and Koine were also spoke. Latin, too, appeared on official inscriptions of the Roman rulers of the land.
On the day of Pentecost, 33 C.E., the holy spirit was poured out on the Christian disciples in Jerusalem, and they suddenly began speaking in many languages that they had never studied and learned.
Jehovah God had demonstrated at Babel His miraculous ability to place different vocabularies and different grammars in the minds of people.
At Pentecost He did so again but with a major difference, for the Christians suddenly gifted with the power to speak new languages did not forget their original tongue, Hebrew, with the effect of a different purpose. Not that of dispersal of peoples but of the enlightenment and drawing together of people of honest heart into Christian unity. (Acts 2:1-21, 37-42)
People were to put language to its most exalted use, praising their Creator and up-building their neighbour with wholesome, truthful speech, especially the Good News about God's Kingdom. (Mt 24:14; Tit2:Seven+8; Heb 13:15; compare Ps 51:15; 109:30)
Since the birth of the Christian congregation the 'purity' of the language spoken by them is free from words expressing malicious bitterness, anger, wrath, screaming and similar abusive language, as well as being free from deceit, obscenity and corruptness.
As the time draws near for God to execute His judicial decision upon all the nations of the world, Jehovah has enabled many more to speak this pure language.
Today, the Bible is available in upwards of 1800 languages. This has facilitated the proclamation of the Good News and has contributed to overcoming the barrier of language divisions for the purpose of uniting people of many lands in pure worship of their Creator, God.
It remains to be seen, in the New World, whether we will again speak the one language of God, whether that will be Hebrew or another language of God's making, but it is one of the many blessings we have the great privilege of looking forward to finding out.
Yours,
Katidid.
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