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Sunday's Text
Be An Example Of Purity
Command and teach these things. 12 Don't let anyone look down on you because you are young, but set an example for the believers in speech, in life, in love, in faith and in purity. 13 Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching. 1 Timothy 4:11-13
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In HIS Serivce
Leigh
Saturday, September 24, 2011
Thursday, September 22, 2011
Artical on the Apostle Paul
The Christian faith was in question in the early century. The question was; is this of God? This question was brought before Gamaliel. Gamaliel was a teacher of scripture. He was a devout Jew. Gamaliel was recognized as a leading authority in the Jewish community. He said concerning this new religion. Acts 5:38 -39 And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:
Was Paul the Founder of Christianity? by Avi Snyder
Many scholars acknowledge that the teachings of Jesus are distinctly Jewish. But what about Paul? We believe that a comparison of Tanach, the sayings of Jesus and the letters of Paul reveal a distinct harmony. Consider what Paul, Jesus and the Hebrew Scriptures have to say about the law, the law's purpose and the law's duration. | |||
| Tanach | Jesus | Paul |
The Law | "Oh, how I love your law! I meditate on it all day long." (Psalm 1 19:97) | "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them." (Matthew 5:17) | "So then, the law is holy, and the commandment is holy, righteous and good." (Romans 7:12) |
The Law's Purpose | "Your word is a lamp to my feet and a light for my path." (Psalm 119:105) | "These are the Scriptures that testify about me…" (John 5:39) | "So the law was put in charge to lead us to Messiah that we might be justified by faith." (Galatians 3:24) |
The Law's Duration | "'The time is coming,' declares the Lord, 'when I will make a new covenant with the house of lsrael and with the House of | The Law and the Prophets were proclaimed until John. Since that time, the good news of the | "Now that faith has come, we are no longer under the supervision of the law." (Galatians 3:25) |
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Artical on Paul
APOSTLE PAUL Is Paul really an Apostle? There are five ministerial gifts that Jesus gave to the church. Apostles, Prophets, Evangelists, Pastors and Teachers. The question is, are these gifts still in the church today? There isn't any place in scripture where any of these gifts were made void. The question at hand is. Do we have Apostles in the church today and was Paul an Apostle? Below is the definition of what an Apostle is. An Apostle is; A delegate, messenger, one sent forth with orders a) Specifically applied to the twelve apostles of Christ b) In a broader sense applied to other eminent Christian teachers 1) Of Barnabas, Timothy and Silvanus Today we don't call anyone an Apostle, but if we look closer, we find the ministry of an Apostle is alive and well. The scripture was translated into the Latin language. The word Apostle in Latin is M????? which when translated into English is missionary. Those we call missionaries today is really Apostles. I believe by definition, Paul cannot be excluded as an Apostle. Did the original twelve accept Paul as an Apostle? At the counsel in Acts 15:4 And when they were come to There is no doubt that Paul was one sent forth by the Lord. The works that followed his ministry were that of an Apostle. The original twelve Apostles recognized this in his ministry. Did the teachings of Paul Differ from the other Apostles or the teachings of Jesus? Below is an article from the Jews for Jesus website. http://jewsforjesus.org/publications/issues/3_4/paul Was Paul the Founder of Christianity? by Avi SnyderThis is an archived article. It originally appeared on In the past several decades, a particular program of reclamation has been undertaken by the Jewish people. It does not involve the rejuvenation of the land, nor the replanting of trees. Instead, it is the reclamation of one whom many regard as However, while many Jews are willing to reclaim Jesus to some degree, there is another first-century Jew whom our people reject: Saul of Tarsus, the Apostle Paul. Why the acceptance of the one and rejection of the other? "Because," some reason, "Jesus was born a Jew, and he died a Jew. He had no intention of starting a new religion. His teachings were Jewish, and his life was an example of fidelity to the faith of our fathers. But Paul, on the other hand, not only veered away from Judaism, but his teachings laid the foundation for twenty centuries of misunderstanding and abuse from the Gentiles." But is the argument accurate and justified? Or is it possible that Paul has himself been the victim of misunderstanding and abuse? Is it even possible, after nearly two thousand years, to know with any certainty precisely how Paul regarded us, and what significance he placed upon identity as a Jew? Yes, it is possible to know. We have at our disposal not only the biographical account provided by his traveling companion, the physician Luke, but we also have Paul's words. These words were preserved in the letters he wrote to various congregations of believers in Jesus throughout "I am a Jew, born in Tarsus of Cilicia, but brought up in this city ( Commenting upon his early commitment to the practices in which he had been trained, he described himself as: "A Hebrew of Hebrews; in regard to the law, a Pharisee…as for legalistic righteousness, faultless" (Philippians 3:5, 6 But while en route to the city of Damascus, Saul records that he encountered one who had claimed to be the promised Messiah of Israel; one whom the young man Saul had known to have been crucified by a Roman guard; one whose followers in Jerusalem insisted had been raised from the dead in fulfillment of prophesies contained in the Holy Scriptures. Saul insisted that he encountered the resurrected Jesus of Nazareth. The meeting irrevocably altered his life: About Then in Damascus, a fellow Jew named Ananias informed Saul of the work God had in store for him: "You will be his witness to all men of what you have seen and heard" (Acts 22:15). Therefore, Saul, also known by his Greek name, Paul, spent the greater part of the remaining three decades of his life in foreign nations where he taught the Greek—speaking Gentiles about the "Christ"—the "Messiah." Did his life among the Gentiles eradicate or even lessen his sense of being a Jew? His words would indicate that they did not. "I am an Israelite myself," he wrote to the congregation in In speaking to his countrymen first, Paul followed a precedent. Jesus himself proclaimed his message initially and predominantly to the household of But many, thought not all, of his countrymen rejected his pronouncement, and this caused him no little distress. So deep was his sadness that he was constrained to write, "I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were cursed and cut off from Messiah for the sake of my brothers, those of my own race, the people of Israel" (Romans 9:2-4). His sentiments nearly echo the cry of another communicator of God's revelation to our people and to the world: the prophet Moses, "Oh, what a great sin these people have committed," Moses admitted before the Lord after we had worshiped the golden calf. "They have made themselves gods of gold. But now, please forgive their sin but if not, then blot me out of the book you have written" (Exodus 32:31-32). Two men, separated by several centuries, but united in a love for their people that prompted each to offer his life in exchange for the well-being of the nation. But unlike his predecessor Moses, Paul was commissioned to carry his message primarily to the world at large to the Gentiles. In light of Paul's extensive Jewish education, one might wonder, "Why would God choose Paul—a man with a mind so thoroughly imbued with Jewish law, custom and thinking—to be the chief herald of the Messiah among the Gentiles? Why not pick a Gentile convert to the Messianic movement, one who could communicate to his own?" At first glance, the selection of Paul might seem to be a baffling choice. But on closer examination it is seen that Paul was the perfect candidate. Someone was needed who could speak to the Gentiles in a manner that they could understand, while assuring the faithful translation of a Jewish message into a Gentile setting. Paul spent his boyhood in A threat existed that only Paul was qualified to check. As the number of Gentile converts surpassed the number of Jewish believers in the Messiah, there was the danger that the Gentile Christians might lose sight of the Jewish origins of their faith and look upon the majority of disbelieving Jews with disdain. They might conclude in ignorance that God was finished with his ancient chosen people. But Paul, the ardent Jew, by whose labor these Gentiles had heard of the Messiah, carried the authority to meet the danger head on. Only Paul could admonish them so bluntly: "Do not be arrogant," he warned, "but be afraid. For if God did not spare the natural branches (the Jewish people), he will not spare you either…And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again" (Romans 11:20-21, 23). Yet Paul is often accused of refashioning the Jewish teachings of Jesus into a pagan religion completely cut off from its middle eastern origins. Were it not for Paul, some speculate, Christianity would have either continued to flourish as a sect within Judaism, or it would have met a natural death within the embrace of the culture that had first given it life. There are two problems with this line of reasoning. On the one hand, it presumes a discrepancy between the teachings of Jesus and the teachings of Paul. The former is regarded as authentically Jewish, the latter as thoroughly pagan. But an honest investigation of the documents indicates that no discrepancies are to be found. Instead, we discover a development of thought, beginning with the teachings of Jesus and faithfully disseminated by the rabbi from Concerning the purpose of the Law, Jesus taught "These are the Scriptures that testify about me…" (John 5:39). Paul reaffirmed this position in his letter to the Galatians where he wrote, "So the law was put in charge to lead us to Messiah that we might be justified by faith" (Galatians 3:24). As for the Law's duration, Paul continued, "Now that faith has come, we are no longer under the supervision of the law" (Galatians 3:25). Here again, he merely echoed the teachings of Jesus: "The Law and the Prophets were proclaimed until John. Since that time, the good news of the If we accept the Jewishness of Jesus' teachings and most Jewish scholars do then we must accept the Jewishness of the teachings of his disciple. The Jewish scholar Joseph Klausner writes, "There is nothing in the teaching of Paul not even the most mystical elements in it that did not come to him from authentic Judaism."1 The second problem to be addressed is historical. The breach between Judaism and the Messianic movement had already take place prior to Paul's new commitment of faith. Tensions with the local religious authorities had even culminated in the death of a Jewish believer named Stephen. Paul is implicated in the aftermath of the matter, but not as a disciple whose teachings fomented strife. Rather, he is depicted as the messianic sect's most ardent adversary. Paul concedes as much in a letter to the congregation in The actual reason for the schism did not center around any pagan innovations introduced by Paul, nor did it center around a lack of harmony between the teachings of the Nazarene and his apostle. The conflict centered around who Jesus claimed to be. He claimed to be the Messiah. Are the teachings of Jesus and those of Paul in harmony with one another? We believe they are. Are these teachings inconsistent with the teachings of the Hebrew Scriptures? We believe they are not. Is Jesus the Messiah? We believe he is. We invite you to consider the matter for yourself by examining the New Testament which records his teachings, his assertions and the prophecies in the Tanach upon which he based his claims. 1. Klausner, Joseph, Ph. D., From Jesus to Paul; MacMillan Cp.,
Should Paul be the replacement of Judas as the twelfth Apostle? There isn't any evidence in scripture to indicate that Paul replaced Judas a foundation Apostle. Paul was called out of due season. Is the foundation Apostles the only ones qualified to write inspired scripture? If this is the case, we must reject the books of Mark, Luke and Acts as well as the writings of Paul. Is there other Apostles mentioned in the bible besides the original twelve and Paul? Acts Here in the book of Acts (Acts was written by Luke) Luke refers to Paul and Barnabas as Apostles. Timothy and Silvanus were also Apostles. Peter recognizes Paul as being genuine. 2 Peter 3:15-16 (New International Version 1984, ©1984) 15 Bear in mind that our Lord's patience means salvation, just as our dear brother Paul also wrote you with the wisdom that God gave him. 16 He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction. Should we accept Paul's writings as inspired scripture? The question is. What is the proper criterion for determining what is inspired scripture? Some say the writings of Joseph should be accepted. Others say Ellen G. White etc... Some people accept the Lost Books of the Bible. Most Christians accept the sixty six books known as the Holy Bible. There are many translations. Paul's writings are accepted as inspired scripture by almost every theologian in the Christian community. & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; |