... are . . . competent to instruct one another. Yet I have written you quite boldly. I argued above that 15:14–16:27 corresponds to the document clause of the covenant format. Verses 15:14–15a initiate that feature, combining Paul’s tact and his authority as the apostle to the Gentiles. In 15:14 Paul compliments the Roman Christians for their spiritual knowledge of the gospel and their mutual encouragement, but in 15:15a he shows his authority in that he has written a bold letter to the Romans. To put it ...
Call To Worship Leader: Happy are those who have the God of Jacob to help them. People: They depend on the Lord their God. Leader: He always keeps his promises. People: He judges in favor of the oppressed, and gives food to the hungry. All: Praise the Lord! Collect Lord God Almighty, you have called each of us to serve you. Open our hearts and ears during this time of worship that we may hear your Spirit speaking to us individually about how we can be used to spread the Good News to those who do not know ...
Call To Worship The Almighty God, the Lord, speaks: "Giving thanks is the sacrifice that honors me, and I will surely save all who obey me." Come, let us worship the righteous God who alone is our judge. Collect O Lord, we would honor you with our prayers of thanksgiving and our songs of praise. Beyond that, our Father, we know that we must truly honor you with our deeds. Bless us in this time of worship, and may your Holy Spirit abide in us so that all that we do may be acceptable in your sight. Amen. ...
... with the cross of Christ, although that style of ministry was apparently judged to be unimpressive by those Corinthians who were looking for power, wisdom, and eloquence on the part of the apostles. Paul understood “the weakness of God” to be stronger than any human or worldly strength (1:25). Thus, the apostles’ ministry in weakness put them on God’s side against the illusory strength of the world, which God’s weakness had confounded in the cross of Christ. By aligning themselves with worldly ...
... 3–7. In that the section begins (v. 3) and ends (v. 11) on the note of praise, the whole composition becomes unified by an inclusio (note the similar inclusio in the thanksgiving of Eph. 1:3–14). 1:3 The apostle introduces his thanksgiving with a wish. Here, Paul expands the normal OT and Jewish liturgical formula “Blessed [is/be] God” (cf. J. Scharbert) by adding the words, “and Father of our Lord Jesus Christ.” This reference to the Father recalls the greeting in verse 2, where God is called ...
... abound in 2 Cor. 8–9. In particular, ch. 9 is often taken as a document independent from ch. 8 (and from the rest of 2 Cor. for that matter). Cf. Hans Dieter Betz, 2 Corinthians 8 and 9: A Commentary on Two Administrative Letters of the Apostle Paul (Hermeneia; Philadelphia: Fortress, 1985). For an answer to Betz’s hypothesis, cf. Stowers, “Integrity of 2 Cor. 8 and 9,” pp. 340–48. 9:6 For another use of wisdom tradition in 2 Corinthians, see the antithetical questions in 6:14–16. Gal. 6:6–10 ...
... claims to have exploited no one. He deals more with this accusation in 12:14–18, using the same verb. Evidently, it constitutes a major cause or at least a contributing factor in the breakdown of relations between Corinthians and the apostle. In all likelihood, Paul is alluding generally to the charge of fraud and self-aggrandizement that was prevalent in Corinth, and particularly to mismanagement of the church contributions to the collection for Jerusalem (cf. 2 Cor. 4:2; 7:2; 8:20–21; 11:7–8; 12 ...
... only to God or the Holy Spirit (cf. Rom. 9:1 [“I speak the truth in Christ—I am not lying, my conscience confirms it in the Holy Spirit”]; 2 Cor. 1:18, 23; 11:31). Paul may solicit the witness of the Corinthians’ conscience concerning what they already know about him (4:2; 5:11), but ultimately, because he is an apostle, Paul can be judged only by the Lord (cf. 1 Cor. 4:3–5; 2 Cor. 5:10). As we shall discuss on 13:1, the revelatory mediator stands in a unique position in having to testify to ...
... ’s use of the first person plural can shift quite suddenly in any given context (cf. 1:3–11). But in verse 20, which draws an inference from the previous context, the first plural clearly refers to the apostle. Furthermore, the second participial clause almost certainly refers to Paul’s own ministry of reconciliation. The verb reconciled is used in the sense of making peace between enemies (cf. Rom. 5:10–11; 1 Cor. 7:11). In Hellenistic-Jewish texts, it is hoped and prayed that God will turn away ...
... of God’s work through him. 9:4–5 Having reminded the Corinthians of their experience of his work and of their ability to affirm that he was the Lord’s apostle, Paul next informs the Corinthians that he could make claims as others do. Paul mentions the other apostles and the Lord’s brothers and Cephas. Paul’s point in using this intriguing list of prominent persons (with whom the readers of this letter were most likely familiar) is to support his claims. Although the exact identities of those ...
... the verb apostellein, “to send someone with a commission.” It was at his conversion on the road to Damascus and his subsequent reflection on that event (Acts 9:1–22) that Paul became aware that he was God’s “chosen instrument to carry [God’s] name before the Gentiles” (Acts 9:15). By prefixing called to apostle Paul denotes that he is no self-appointed ambassador, but divinely appointed and commissioned. He stands in the tradition of Abraham (Gen. 12:1–2), Moses (Exod. 3:10ff.), Isaiah (6:8 ...
... as it might have been to the movement of the Spirit of God. For while they were flipping a coin to select Matthias, God was out on the road to Damascus preparing Saul of Tarsus to become Paul, the apostle of Jesus Christ. The eleven chose Matthias to be the thirteenth apostle. But God chose Paul! I. WHO WAS PAUL? He was originally named Saul, after the first king of Israel...which may not have been completely appropriate, for King Saul was very tall and Saul of Tarsus was a rather short man. Indeed his new ...
... of the world and Lord of the universe. The message of Jesus Christ knows no boundaries. It spread from Jerusalem to Judea to Samaria to the uttermost parts of the world, thanks to the ministries of the thirteen apostles, including the apostle Paul. Illustrating the Text The theological orientation of the gospel is the Old Testament. Education: A number of years ago, a Harvard faculty committee declared that “the aim of a liberal education” was “to unsettle presumptions, to defamiliarize the familiar ...
... if it were,” so that the NIV leaves the casual remark “as if it were” untranslated. This minor omission is, however, insignificant compared to the way the translation of the remainder of the verse obscures the violent and distasteful character of Paul’s actual statement. P. R. Jones (“1 Corinthians 15:8: Paul the Last Apostle,” TynB 36 [1985], pp. 3–34) has even made a vigorous case for understanding the phrase last of all as a deliberate theological (possibly polemical) claim to be the final ...
... , sharing in Christ’s sufferings is the prerequisite to sharing in Christ’s glory (Rom. 8:17). In fact, suffering is a normal part of the Christian experience (Phil. 1:29), and especially so for the apostle. Paul already enjoys a substantial measure of glory through his apostleship (2 Cor. 3:7–18). The process of transformation into the visible likeness of the Lord has already begun (3:18). However, there is even more glory in store for him in the future, when he is given a resurrection ...
... people of Israel that they have been “called” by God to fulfill a specific function (see Isa. 41:9; 42:6; 43:1; 44:2; 45:3, 4; Hos. 11:1). Christians, likewise, have a calling from God, as is evident in the Lord’s disciples (Mark 1:20), the Apostle Paul (1 Cor. 1:1), and the Gentiles (Eph. 3:6). In Ephesians, the Gentiles have been told that God has chosen them to be his children (1:4, 5), appointed them to praise God’s glory (1:12), called them to a wonderful hope (1:18), and incorporated them into ...
... explains in 7:12, he wrote to them so “that before God you could see for yourselves how devoted to us you are.” Since that time, Paul has learned from Titus that the church has indeed complied. As an apostle, Paul has the authority and goal of making the Corinthians obedient (10:5–6). Indeed, the reason for which Paul received apostleship was to bring about obedience of faith among the nations (cf. Rom. 1:5). The NIV translates verse 9b to see if you would stand the test. A more literal translation ...
... fathered them (cf. 1 Cor. 4:15) and thus has fatherly affection for them (cf. 1 Cor. 4:14). As the founding apostle, Paul has authority over the church and a special responsibility in raising the Corinthian believers to maturity in Christ. Paul admonishes the Corinthians as his children to open wide your hearts also. Just as Paul already has his heart open to the Corinthians, Paul calls upon them to do likewise. The word hearts is not actually represented in the Greek text but is understood from the ...
... the corporate bottom line ... is that your argument? All I hear from you, Mr. Gaitius, are rationalizations! That's a fine way to be a Christian in the world!" Billius' assailant moved closer to him. "My friends and I have already requested that the presbyter write to the apostle Paul about you. We don't worship here anymore; we're proud to say we don't eat meat at all; we're thinking of starting our own church. We can't associate with fools like you who worship idols and don't think anything of it. When ...
... the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith" (Romans 3:23-25). It is a mistake, then, to stress, as Baur and Harnack did, the difference between Paul’s theology and the message of the original apostles. Paul himself says, "I delivered to you as of first importance what I also received, (that is, from the common Christian tradition) that Christ died for our sins in accordance with the scriptures, that he was raised on the third day in ...
... to circumvent. Don began dreading each day of drudgery. He wondered how much more debilitated Donna would get. He wondered what size pipe was necessary for 100 toilets. Don became so weary he didn't care whether he lived or died himself. It may have been like that for the apostle Paul when they finally dragged him off to the slammer in Rome from which he wrote the words we hear in today's lesson. "Dying is gain." "My desire is to depart and be with Christ, for that is far better" (Philippians 1:21-23). The ...
... generally in the first place. The collection to be taken when he comes for the third time to Corinth would include not just the capital of Achaia but the province as a whole. 9:1–5 The apostle now turns to Achaia as a whole and recommends the brothers mentioned in 8:18, 22–23. 9:1 Paul wants to give a warrant and explanation for his exhortation to accept the three delegates who are coming to Corinth and to be ready to make the contribution to the saints. The NIV unfortunately leaves untranslated the ...
... purposes? The waters of 15:14–33 may at first reading seem trouble free, but a closer look reveals a number of reefs and shoals lurking below the surface. Here as elsewhere Paul needed to interpret his mission pastorally in order to enlist understanding and support from those to whom it was addressed. 15:14 The apostle Paul is commonly thought of as a theologian—perhaps a rather forbidding one. A theologian he was, but his first calling was to be a missionary pastor to the churches he founded. Both ...
... . When I think upon God, my heart is so full of joy that the notes dance and leap, as it were, from my pen; and since God has given me a cheerful heart, it will be pardoned me that I serve Him with a cheerful spirit." ANOTHER PRINCIPLE THAT THE APOSTLE PAUL TEACHES US IN THIS TEXT IS THAT THE REALITY OF JOY DEPENDS ON YOUR ORIENTATION TO LIFE. In the 1990 May issue of Reader''s Digest there was a letter written by a woman who was confined to a hospital bed at the age of 31, paralyzed by a benign ...
... delivering the Sermon on the Plain, Jesus prayed. This is characteristic of the Lucan portrayal of Jesus; see note on 5:16. 6:13 he called his disciples to him and chose twelve: The earliest sources know of the tradition of the Twelve Apostles (Paul and the Synoptics), even if they are not in exact agreement as to the names. According to one rabbinic tradition in the Babylonian Talmud (ca. A.D. 500) “Jesus had five disciples: Matthai, Nakai, Nezer, Buni, and Todah” (b. Shabbath 104b). Although the ...