Paul and the Early Church

By David Limbaugh

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To briefly review, the New Testament contains twenty-seven books, which fit into three categories: history, doctrine, and prophecy. The first five books – the four Gospels and Acts – are historical books: the Gospels are accounts of Jesus’ life, death, and resurrection, while Acts is the history of the early Church. The following twenty-one books are epistles – letters written mostly by apostles to churches or individuals. They sometimes address specific problems in local churches, but also expound Christian doctrine for the instruction of all Christians generally. The letters were substitute communications from the apostles when they could not deliver their messages to the churches personally. Validated by the apostles’ authority, the epistles provided a reliable body of truth by the apostles’ authority, the epistles provided a reliable body of truth and a consistent set of principles for Christian living, which grounded the early Church in its faith. 

The epistles are generally divided into two categories. The Apostle Paul wrote thirteen of them, which are called “the Pauline epistles.” The other eight are Catholic or General Epistles, sometimes called the “non-Pauline epistles,” most of which are not addressed to any particular church or individual. Of the Pauline epistles, nine are addressed to Gentile churches in Galatia, Thessalonica, Corinth, Rome, Colossae, Ephesus, and Philippi, and four to individuals: Timothy, Titus, and Philemon. Of the General Epistles, John wrote three, Peter two, and Jesus’ brothers James and Jude wrote one each, with the authorship of the Book of Hebrews being unknown. Revelation is the last book of the Bible and in its own category – apocalypse, prophecy, or revelation. Comprising John’s vision, it is a revelation of how God will consummate His plan of redemption and salvation for mankind. Irving Jensen aptly calls Revelation “the climax of God’s Book, the last chapter of world history.” 

(Limbaugh 2018, pp.x)

Certain biblical critics argue that the Paul of Acts is fundamentally different from the Paul of his letters, but I disagree, and not just because I believe in the inerrancy of Scripture. Having intensely studied the Book of Acts and the epistles in my research for this book, I am convinced this complex man is accurately and compositely portrayed in these complementary sources. Any similarities in the accounts are differences we would expect between a person’s self-portrait and one that another painted of him. Acts is an independent and historically reliable source for events in Paul’s life, providing an invaluable framework for his main epistles. 

As doctrinally prolific and influential as Paul is, he’s an equally energetic and consequential evangelist. Astonishingly, and principally because of his own efforts, Christianity becomes a Gentile religion within a generation of his death even though its Founder and His disciples were Jews who began the new religion in Judea. Though born Jewish, Paul spreads the Good News throughout the Roman Empire from Syria to Italy in the three short decades following his conversion. He is so confident in the churches he establishes that he plans missionary tours much farther west without fear they will dissolve when he leaves. 

Paul, more than anyone else, clarifies the Christian message as predominantly about grace and not works – that sinners can find forgiveness and redemption in Christ not as a result of their own efforts, but solely based on His finished work on the cross. Contrary to skeptics’ claims, Paul’s message is wholly consistent with the teachings and actions of Christ, who repeatedly forgave repentant sinners without abandoning His standard of perfect righteousness, as shown in His parable of the prodigal son (Luke 15:11-32). Throughout the Gospel accounts Christ preached salvation by faith alone (John 3:16) , and nowhere is that principle more clearly demonstrated than in His promise of salvation to the thief on the cross (Luke 23:43). Christian grace is aptly described as free – a gift to those who accept it by faith alone – but it was anything but free for our holy Benefactor, Who gave everything in His life and death to purchase our salvation. This grace is not only free but also freeing, as it liberates human beings from the bondage of their sin. 

Crucially, Paul’s Gospel of “free grace” does not contradict the Law of Moses. Christ affirmed that He came not to abolish but to fulfill the Law (Matt. 5:17), which Jesus summarized as the duty to love God and one’s neighbors, as embodied in the first two commandments (Matt. 22:40). Accordingly, Paul pronounces love as “the fulfilling of the law” (Romans 13:10) and emphasizes that the Gospel of faith and grace does not “overthrow the law,” but upholds it (Romans 3:31). 

(Limbaugh 2018, pp.2-3)

No one is more avidly devoted to Jewish Law. Paul is of pure Jewish lineage and of the honored tribe of Benjamin, from which came Israel’s first king, Saul (1 Samuel 9:1-2). As a Pharisee, he obeys the Law’s precepts to the letter and zealously torments Christians for ostensibly corrupting his religion. Yet upon his conversion, he happily abandons all these boating rights and discards his credentials, counting them as rubbish “because of the surpassing worth of knowing Christ Jesus my Lord” (Philip. 3:8). Given his background, who could better understand the futility of seeking salvation through works? Paul has few peers in “the accomplishments of the flesh” – few who achieved so much by their own deeds. He once had great pride in these “achievements” but ultimately comes to regard them as valueless, realizing that by himself he is utterly unworthy – as “all our righteous deeds are like filthy rags” (Isaiah 64:6 NIV). Paul understands that all glory belongs to Christ – “not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith” (Philip. 3:9). 

(Limbaugh 2018, pp. 3-4)

The Jewish people had suffered throughout history, having been ruled and enslaved by successive world powers, and they longed for their liberation and triumph. They were expecting their Messiah to be a political and military leader who would deliver Israel from Roman oppression and make Israel the dominant world power. 

Paul’s conversion was early – perhaps within five years of Christ’s resurrection – so he probably learned about Jesus from eyewitnesses, possibly from Jesus’ followers as well as his enemies. There were still no written Gospels or apostles’ writings, so by word of mouth Paul likely learned a disturbing version of these events – one that would upset anyone with half his devotion to the God he served. 

(Limbaugh 2018, pp.5)

Finally, it’s important to recognize that in his previous frenzy to persecute the burgeoning Church, Paul was not merely brutalizing human beings. He was also, and much more significantly, persecuting the Lord, as Christ elucidates in His exchange with Paul during the Damascus Road encounter. As Paul falls to the ground under blinding lights, Jesus asks him, “Saul, Saul, why are you persecuting me?” Paul replies, “Who are you, Lord?” Christ says, “I am Jesus, whom you are persecuting” (Acts 9:4-5). Nothing more convicting can be imagined in this life. 

(Limbaugh 2018, pp.10)

Paul’s background is instrumental in informing his epistles. Who else would have proclaimed, “For I am not ashamed of the gospel” (Romans 1:16)? But it makes perfect sense since he dedicated years to attacking the Gospel. Who else would have declared, “For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men” (1 Cor. 1:22-25)? Clearly, Paul witnessed firsthand the counterintuitive nature of the Gospel. God showed His strength through Christ’s “weakness” on the cross; He proved His wisdom by orchestrating a salvation scheme that seemed completely foolish to men. 

(Limbaugh 2018, pp.10)

Acts is crucially important, for if the book were not part of the biblical canon, meaning Paul’s epistles would immediately follow the Gospels, we would have no idea why this new apostle appeared and would have far less historical context for his many epistles. J. Vernon McGee, in his famous series Thru the Bible, remarks that it contains much information found nowhere else in the Bible – unlike the Gospels and epistles, which include much overlapping information. Illustrating the continuity between the Gospels and Acts, the last recorded events in each of the Gospels are also recorded in Acts (Matthew [and the other Gospels]: the Resurrection; Mark: the Ascension; Luke: the promise of the Holy Spirit; and John: the second coming of Christ.) “It is as if the four Gospels had been poured into a funnel,” writes McGee, “and they all come down into this jug of the first chapter of the Book of Acts.” In short, Acts confirms Christ’s Great Commission to the apostles to spread the Gospel to the ends of the earth. 

Commentators debate whose acts are referenced in the book’s title, depending on whom they believe is the book’s lead character. Most say the title refers to the activities of the apostles, who take the Gospel message to the world. Many say the book describes the work of the Holy Spirit, Who empowered the apostles for their work. “It is impossible to read the Acts,” says nineteenth and early twentieth century minister Joseph Exell, “without seeing that the Holy Spirit was the acting Guide of all the sayings and actions of the first teachers of Christianity.” Theologian R.C. Sproul favors the title, “The History of the Acts of the Holy Spirit” because the Holy Spirit inspired the book, which is a record of the Spirit’s outpouring on the apostolic Church and its ministry. Admittedly, references to the Holy Spirit in Acts are, says Ben Witherington, too numerous to list. Still others argue that the main actor is “the risen and glorified Christ through the apostles.” 

(Limbaugh 2018, pp.12-13)

There is sovereign continuity in all of God’s salvation history throughout which Christ is the Prime Mover. Before Christ’s birth, God prepared the way for Christ. The Gospels record Christ’s acts and teachings. The Book of Acts records His further actions and teachings through the apostles empowered by the Holy Spirit. But His saving activities didn’t end with the death of the apostles. He has been acting and teaching ever since, through the Holy Spirit and His Word. Excel observes that Luke, in his two-part story, describes Christ’s model of doing and teaching. Excel nicely summarized the balance that we must bring to our evangelism and exhorts us to incorporate both elements in our Christian living. “If we do, but fail to teach, we shall be but barren puzzles,” he observes. “If we teach, but fail to do, we may incur the just imputation of being theorists and fanatics, or devotional sentimentalists.” As Charles Foster Kent comments, “While the book of Acts is excellent history, it is more than history, it is the epic of conquering Christianity; it is the pragmatic proof of the invincible power of the spirit and teachings of Jesus.” 

(Limbaugh 2018, pp.13-14)

Luke demonstrates his intricate familiarity with the geography and titles of the time, such as precisely identifying the various Roman provinces and the particular titles of government officials. His references to persons and events from other sources are easily corroborated. He proves his detailed knowledge of the Roman judicial system in his recounting of Paul’s trials, such as in Acts 22-26. J. B. Lightfoot shows the Acts is unique among New Testament books in its quantity of historically verifiable events. He concludes, “No ancient work affords so many tests of veracity; for no other has such numerous points of contact in all directions with contemporary history, politics, and topography, whether Jewish, Greek or Roman.”

Norman Geisler and Frank Turek note that Luke cites eighty-four details from Acts 13-28 that could have only been derived from an eyewitness. Admittedly, some conservative scholars acknowledge certain questionable passages in the historical record put forward by Luke, but they have plausible explanations. In 1999, Brian Janeway examined and compared the critical scholarship and concluded, “The Book of Acts is not without difficult passages, yet when compared to Josephus’ well-documented biases and tendencies to exaggerate, Luke’s careful accounting of events, people and their speeches is even more apparent … In the final analysis, we must conclude that the Book of Acts is historically reliable.”

(Limbaugh 2018, pp.15-16)

In his narrative, as noted, Luke often provides summaries of the condition of the early Church at different times. He reports that following Pentecost, the believers are devoted to teaching, fellowship, breaking bread, and prayers. They are awestruck by the apostles’ many signs and wonders, and they act as a tight-knit community, selling their possessions and distributing the proceeds to the needy. Each day they attend the Temple together, socialize in their homes, display happy and generous hearts, and praise God. More people become believers every day (2:42-47). Again in verses 4:32-35, Luke describes the extraordinary communion and generosity among believers and the ongoing power of the apostles’ testimony to Christ’s resurrection. In verses 5:12-16, he recapitulates how believers hold the apostles in high esteem as they perform many signs and wonders in Jerusalem, including healings, which draw many afflicted people from surrounding towns. And in verse 19:10, we find a brief description of Paul’s extended ministry in Ephesus: “This continued for two years, so that all the residents of Asia heard of the word of the Lord, both Jews and Greeks.” 

(Limbaugh 2018, pp.16)

Jesus told the apostles that “not many days from now,” they would be baptized with the Holy Spirit – as distinguished from the water baptism that John the Baptist had administered. John had humbly admitted that his baptism was only with water and was a baptism of repentance, merely preparatory for their later baptism with the Holy Spirit and with fire (Matt. 3:11: Luke 3:16). Paul describes baptism with the Holy Spirit and with the process whereby the Spirit unites believers with Jesus upon their conversion, and they become part of the body of Christ (His Church) (1 Cor. 12:13; cf. Romans 8:9). At the moment of conversion, believers are indwelt by the Spirit – “your body is a temple of the Holy Spirit within you” (1 Cor. 6:19) – and thereafter empowered by him for service to Christ, to resist sin, and to become more Christ-like. Jesus had said earlier that believers would not receive the Spirit until He had ascended (John 7:38-39). 

The Holy Spirit in the believer is what distinguishes him from the nonbeliever (1 Cor. 2:10-14) and makes him a child of God (Romans 8:14-17). Receiving the Spirit begins one’s Christian life (Gal. 3:2-3) and empowers him for discipleship, witnessing, understanding the things freely given him by God (salvation in Jesus Christ) (1 Cor. 2:12), understanding God’s Word and His will (1 Cor. 2:14, 15; 1 John 2:27), praying when we don’t know what we ought to pray for (Romans 8:26), and overcoming sin on a daily basis (Romans 5:5; 6:1-14, 8:13; 1 Cor. 6:11; 2 Cor. 3:18; Gal. 5:22-23; 2 Thess. 2:13; 1 Peter 1:2). The Spirit glorifies Christ (John 16:14) and convicts the world concerning sin, righteousness, and judgment (John 16:8). 

(Limbaugh 2018, pp.22-23)

To repent means to change one’s mind and heart, to change direction – to quit running away from God, to turn away from sin and self-centeredness, and turn toward Christ in obedience. Baptism is a sign of obedience and appreciation for what Jesus has done for us. Those who practice infant baptism believe it may quicken the Spirit to accelerate one’s faith walk, but most evangelical Christians do not believe it’s necessary for salvation. There are numerous biblical passages affirming salvation by faith in Christ alone (John 3:16, 36; Romans 4:1-17; 11:6; Gal. 3:8-9; Eph. 2:8-9; and others), including other passages in Acts in which Peter affirms the principle (5:21; 10:43; 13:38; 26:18). In this sermon, Peter is likely urging their baptism parenthetically, not as a condition to salvation. 

Theologian Wayne Grudem explains that if baptism is necessary for salvation, then we are not saved by faith alone. Recall that Jesus told the dying thief beside him on the cross, “Today you will be with me in paradise” (Luke 23:43). The thief couldn’t have been baptized before dying, yet Jesus’ promise is unambiguous. Additionally, our justification from sin (and salvation) occurs at the precise moment we have faith. Subsequent baptism cannot confer salvation that has already been given. However, while it is not needed for salvation, baptism is still an important act of obedience to Christ.

(Limbaugh 2018, pp.27-28)

The beginning chapters in Acts emphsize that the nascent Church was thoroughly community oriented and spirit-filled. Perhaps this is why Luke introduced the word “church” for the first time in the Book of Acts in the context of this story. The two verses immediately preceding the Ananias and Sapphira story mention that Barnabas sold his field and delivered the proceeds to the apostles, presumably to draw a sharp contrast with the couple’s attitude. We may safely assume God deemed that a high level of purity was needed to spur the rapid spread of the Gospel, which was for the benefit of all people. The couple damaged both the spirit-filled nature of the Church and the communal trust among its members – and if the “spirit” of the Church is compromised, so is its power. “The church can only thrive as the people of God if it lives within the total trust of all its members,” writes John Polhill. “Where there is that unity of trust, that oneness of heart and mind, the church flourishes in the power of the Spirit. Where there is duplicity and distrust, its witness fails.” 

(Limbaugh 2018, pp.34-35)

It’s not a great stretch to analogize this to those disturbing sections in the Old Testament in which God orders Israel to kill all the Canannites in the Promised Land. One mitigating factor is that God’s ultimate plan was to use His chosen people in the land to establish a nation from which would spring the Messiah, Who would offer salvation to all mankind. Allowing the depraved pagans to remain in the land would hinder His plan by promoting idolatry, so He demanded purity. 

While I am not entirely comforted by these arguments, I am not one to contradict God, Who has the right to judge human beings He created. What gives me greater solace is that nothing in the story suggests that Ananias or Sapphira lost their salvation because of their sin. We don’t know, and it isn’t for us to know. All we know is that God took their earthly lives and preserved the spirit of the early Church. Perhaps Luke twice reports fear among the believers to elucidate that they understand how gravely God regards sin that taints the Church. 

(Limbaugh 2018, pp. 35)

Around noon the next day, as Cornelius’ men are approaching Joppa, Peter goes to the housetop to pray. Falling into a trance, he sees the heavens open and a great sheet being let down to earth by its four corners. The sheet contains all kinds of animals, reptiles, and birds, and a voice says to Peter, “Rise, Peter; kill and eat.” Peter says he cannot do that because he has never eaten anything either common or unclean. The voice replies, “What God has made clean, do not call common.” After this happens three times, the sheet is taken up to heaven. (Though Peter is already converted to Christianity, this vision shows he is still reluctant to violate Jewish dietary laws. That is understandable, seeing as the rules were implemented for sound health reasons, and no authority has yet commanded Peter to abandon them. The dream also brings to mind Jesus’ admonition to the Pharisees and scribes: “It is not what goes into the mouth that defiles a person, but what comes out of the mouth; this defiles a person” [Matt. 15:11]). 

(Limbaugh 2018, pp.54)

Though the Spirit’s power, God puts an exclamation point on this momentous occasion. He leaves no doubt among the Jewish believers that the conversion of these Gentiles is authentic and Spirit-filled. This is God’s work, not the work of Peter or any other apostle or believer, who are merely His instruments. The glory goes to Jesus Christ. This is a dramatic turning point in Christian history. Bruce Barton comments, “Peter’s words marked a great change in the life of the church – the door of the gospel was swinging wide open to the Gentiles.”

Afterward, Cornelius asks Peter to remain for some days. We should not lightly skip over this seemingly inconsequential invitation. Cornelius is transformed and moved, glowing in the experience, and he doesn’t want the moment to end suddenly. As a new believer, his world has been turned upside down – in a good way. He has discovered the true God and wants to drink in everything he can while Peter is there. This reminds us that we should always strive to grow in our Christian walk, seek God in prayer, and study His word to plum the unfathomable depths of His riches. 

(Limbaugh 2018, pp.56)

As more people come to Christ, the job is apparently too big even for the enthusiastic Barnabas, so he goes to Tarsus to locate Paul. Barnabus knows him well, having been with him and vouched for him with the apostles in Jerusalem following his conversion (Acts 9:27-28). From his interactions with Paiul, Barnabas is aware that Christ has commissioned him to evangelize to the Gentiles (Acts 9:15). By now, Paul has been whisked out of Jerusalem by his fellow believers and moved on to Tarsus by way of Caesarea because his former Jewish colleagues wanted to kill him for his betrayal (Acts 9:30). His exact whereabouts after that are unknown. But scholars, aware that Paul was a relentless missionary to the Gentiles, surmise that he was evangelizing in that region during this period. (This assumption is based on Luke’s later reference to Paul’s building up churches in Syria and Cilicia [Acts 15:41], which Paul also mentions [Gal. 1:21].) Upon finding Paul, Barnabas brings him back to Antioch, where they meet with believers and teach many people for a full year. It is in Antioch that the disciples are first called Christians.

(Limbaugh 2018, pp.58)

Paul here echoes Peter’s words in his sermon at Pentecost, which we discussed earlier. Avid could not have been referring only to himself in this psalm because he, a mere mortal, did die, was buried, and his body decomposed. As Paul explains, “Daivd, after he had served the purpose of God in his own generation, fell asleep and was laid with his fathers and saw corruption, but he whom God raised up did not see corruption. Let it be known to you, therefore, brothers, that through this man forgiveness of sins is proclaimed to you, and by him everyone who believes is freed from everything from which you could not be freed from the law of Moses.” Sin enslaves us, and the Law cannot liberate us from its stranglehold or bring salvation, which can only come through faith in Jesus Christ. 

(Limbaugh 2018, pp.68-69)

Luke “does make it clear that the road his heroes were traveling was the way of the cross,” writes British divinity professor C.K. Barrett. In his epistles, Paul articulates the same theme – that if we choose to share Christ’s glory, we must be willing to suffer with Him (Romans 8:17; 2 Thess. 1:4; 2 Tim. 2:12). Indeed, Paul directly references these incidents and offers the same lesson: “My persecutions and suffering that happened to me at Antioch, at Iconium, and at Lystra – which persecutions I endured; yet from all the Lord rescued me. Indeed, all who desire to live a godly life in Christ Jesus will be persecuted, while evil people and impostors will go on from bad to worse, deceiving and being deceived” (2 Tim. 3:11-13). While this seems unfair, Paul is assuring believers they will come under the Lord’s eternal protection even though they will suffer persecution on earth. Peter affirms this as well: “Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good” (1 Peter 4:19). 

(Limbaugh 2018, pp.73)

James expresses his “judgment” that they should not “trouble” Gentile converts by requiring them to be circumcised. They must impose no artificial barriers on Gentiles coming to faith. Instead, they should instruct them to “abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood” – practices that are particularly offensive to Jews. Gentiles need to be sensitive to Jewish believers but not burdened by unnecessary stumbling blocks.

(Limbaugh 2018, pp.75)

Paul is troubled by the rampant idolatry in Athens. It’s as if there were an inverse relationship between its standing as an educational and cultural center and its spiritual health. (This is arguably the case today – a disproportionate percentage of academics are self-professed agnostics or atheists.) He talks with the Jews and other God-fearers in the synagogue and with others in the marketplace, including some Epicurean and Stoic philosophers. Some accuse him of babbling, while others say he is promoting foreign divinities in preaching Jesus and the resurrection. They take him to the Areopagus – the high council in charge of religious and educational matters in Athens – and ask him to explain his “new teaching,” which brings “some strange things” to their ears. As people who often discuss the latest ideas, the Athenians are intrigued. This is not an official proceeding, but an informal session in which the local authorities and opinion makers question Paul to see whether his teaching threatens the state. 

(Limbaugh 2018, pp.81)

When Apollos is in Corinth, Paul passes through the interior of the Roman province of Asia and reaches Ephesus on the Aegean coast (which he visited with Priscilla and Aquila during his second missionary journey). Finding about twelve disciples there, he says to them, “Did you receive the Holy Spirit, so Paul asks them what they were baptized into. They reply, “Into John’s baptism.” Paul explains that John only baptized with the baptism of repentance, and he told people to believe in Jesus, Who was coming after him. Paul then baptizes all of them in the name of Jesus. When he lays his hands on them, the Holy Spirit comes on them, and they begin speaking in tongues and prophesying.

(Limbaugh 2018, pp.87-88)

On Sunday, the first day of the week, Paul preaches to local Christians until midnight in an upstairs room lit with flickering lamps. This is one of the earliest references to Christians meeting for worship services on Sunday. They may have still observed the Saturday Jewish Sabbath, but eventually Sunday – the day Jesus was resurrected – becomes the Christians’ main day of worship. As Paul speaks for a long while, a young man names Eutychus, sitting on the window sill, falls asleep and plunges three stories below to his death. Paul goes down, bends over him, and takes him into his arms. “Don’t worry,” says Paul, “he’s alive.” Going back upstairs, they all share in the Lord’s Supper and eat together, and Paul continues speaking to them until dawn, when he leaves. They take Eutychus away, and everyone is greatly relieved that he is indeed alive.

(Limbaugh 2018, pp.92)

This phenomenon continues today, as some pastors dilute or twist scriptural truth to cater to popular culture. We must never let our guard down or remove our spiritual armor, for we will always be plagued by spiritual warfare, which is occurring in the heavenly realms. Paul explains this in his epistle to the Ephesians: “For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm” (6:12-13). The enemy will not be finally defeated before the end of time, and he will always be hunting for souls so we have to remain ever vigilant.

Paul says he has never coveted other people’s property, and that through his labor, he has provided for his own and other people’s needs. His hard work should serve as an example of how to assist the needy. They must remember Jesus’ words: “It is more blessed to give than to receive.” They must order their priorities to reflect the superior importance of spiritual matters, avoid preoccupation with material things, and focus on advancing the Gospel. 

(Limbaugh 2018, pp.95)

Finally, [Paul] exclaims, “We rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been give to us” (Romans 5:3-5). Without minimizing Paul’s commendable spirit of sacrifice, it’s noteworthy that he is fortified by the Christian fellowship he experiences in every town he visits. It’s a biblical testament to the enduring importance of Christian community and the strength each of us receives from our Christian friendships. Paul writes from experience when he says, “Therefore encourage one another and build one another up, just as you are doing” (1 Thess. 5:11). 

(Limbaugh 2018, pp.99)

Paul must be profoundly reassured by Christ’s reaffirmation that His hand of protection is on him. Christ will send him to Rome to preach the Gospel after all. Jesus isn’t promising Paul freedom from suffering, but confirming that he will be allowed to complete his long-anticipated task of witnessing in the heart of the Gentile world.

(Limbaugh 2018, pp.105)

We have all encountered people whose infernal pride bars them from allowing the truth to seep into their souls. Toward such stubborn people, a different type of witnessing is required. As the psalmist writes, “In the pride of his face, the wicked does not seek him, all his thoughts are, ‘There is no God’” (Psalm 10:4). Rev. Joseph Exell comments on this phenomenon and of Agrippa, “Paul made a favorable impression on Agrippa, but the spiritual testimony was disdainfully rejected. How often  is this history repeated. There are those who come to acknowledge the reasonableness of Christianity, but still reject it as the spiritual rule of their lives. Persuasion has overpowered the intellect, but it has not overcome the pride of the heart.” This is why we say a person cannot be argued into the kingdom. You may break down every last one of his intellectual obstacles, but unless he is willing to accept Christ, he will be no more a believer than the demons who clearly recognize Christ for Who He is. 

(Limbaugh 2018, pp.115-116)

Many people come to Paul’s house, where he speaks to them all day on the kingdom of God, taking them through their Hebrew Scriptures (the Old Testament) to convince them of Jesus. Some believe and others don’t. After they have argued among themselves and are about to leave, Paul says, “The Holy Spirit was right in saying to your fathers through Isaiah the prophet, ‘Go to this people, and say, “You will indeed hear but never understand, and you will indeed see but never perceive.” For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed; lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’ Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen.”

This is a familiar passage to them, and Paul uses it to make his point, even if it’s lost on many of them. Paul has satisfied his duty to preach the Gospel to the Jews, and as the prophets foretold, they have largely rejected it. But Paul’s conscience is clear because he has given it his all, and he will now turn almost exclusively to the Gentiles, who have been his special calling since his conversion. 

(Limbaugh 2018, pp.123)

Paul begins his letter to “the churches of Galatia” by identifying himself as an apostle whose authority is not derived from man, “but through Jesus Christ and God the Father, who raised him from the dead.” He offers them grace and peace from God, saying Christ gave Himself for their sins, as God the Father had willed. He is astonished, however, that they are so quickly deserting him and turning to a different gospel – which is not really a gospel at all, because there is only one Gospel. They seek the approval of man rather than God. This should be a wake-up call to those today who succumb to the allures of pluralism and deny that salvation can only be found through faith in Jesus Chirst. To appease the popular culture – which demands, under a twisted and self-defeating notion of “tolerance,” that all ideas must be considered equally valid – they contradict the Gospel and disgrace the finished work of Christ on the cross. 

(Limbaugh 2018, pp.129)

It’s not our humility causing us to resist His gift, but our pride in clinging to the fantasy that we somehow must prove our own worth.

This concept may seem counterintuitive, because we are so conditioned to believe we are not entitled to anything unless we earn it, and we especially don’t deserve to be rewarded for being sinners. But we must accept that we are simply incapable of earning our salvation, so we better be grateful there is another way – through faith in Christ. No matter how much our own sense of justice resists this, we must let it go in order to accept His gift. Let’s not allow our pride to masquerade as humility and pat ourselves on the back – it’s just like Satan to disguise our sin as virtue. No, we must be still and listen to God instead of taking our own counsel (cf. Psalm 46:10), and God is telling us that we can’t do anything to earn our own salvation. It’s not our humility causing us to resist His gift, but our pride in clinging to the fantasy that we somehow must prove our own worth. One key to accepting the Gospel is to fully embrace God’s Word that we are by nature fallen people and, apart from God, we are incapable of redemption. Finally coming to terms with that is immensely freeing and essential to our eternal destiny. 

(Limbaugh 2018, pp.132-133)

Christians have two conflicting natures, and the flesh will always battle with the Spirit and tempt them to sin (Romans 7:14-25). We don’t become sin-free as believers but are empowered by the Holy Spirit to overcome sin daily. Consequently, Paul instructs believers to lean into the Spirit through faith, and He will empower them to resist the urge to sin. They must not return to a works-based system, which severs them from the Spirit and forces them to rely on their own human power to overcome sin, because that power will fail.

(Limbaugh 2018, pp.138)

Paul instructs those who are spiritual (mature Christians who are living and walking according to the Spirit) to gently, through the power of the Spirit, restore anyone caught in any transgression. This means they should correct them without harshness. Paul is talking about fellow believers who are caught sinning, which is further proof that Paul is nowhere suggesting believers will become sin-free. Believers should constantly self-assess and not intentionally subject themselves to temptation. Likewise, Paul writes to the Corinthians, “Therefore, let anyone who things that he stands take heed lest he fall. No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it” (1 Cor. 10:12-13). The constant theme is that in all cases, we must rely on God for the strength to overcome the relentless allures of the flesh, to protect us against a temptation beyond our ability, and to provide a means of escape from any such temptation. Faith in Christ is the way to salvation, but also of living in the Spirit and growing spiritually. 

(Limbaugh 2018, pp.140)

In keeping with the rest of the epistle, Paul closes his letter in a serious vein, warning the brothers again about those who seek to draw them off the spiritual path to curry favor with other men and to avoid the persecution that is almost guaranteed to believers who reject the road back to circumcision. The false teachers advocating circumcision can’t keep the Law themselves, but they want to boast about having enticed others off the pathway of truth and back into their lair. They only boasting should be in the cross of Christ. To boast in oneself is sinful pride, but to boast in Christ is to show humble gratitude for what He has done for us. 

(Limbaugh 2018, pp.141)

Agape was apparently not used much before Christians started invoking it, and that’s because the Christian idea of love is more profound than any previous notions of love.

There are several Greek words translated as “love” in English, such as eros, phileo, and agape. Eros, meaning sexual love, is not used in the New Testament. Agape is used much more than phileo. Some scholars say that phileo means “spontaneous natural affection” and includes the concepts of brotherly love and friendship. Others say it’s difficult to distinguish between the usage of agape and phileo in the New Testament. In a quick Bible word study, I could only find two instances of Paul using phileo (I Cor. 16:22 and Titus 3:15, although it may be used in other variations) as opposed to more than a hundred uses of agape. 

Agape was apparently not used much before Christians started invoking it, and that’s because the Christian idea of love is more profound than any previous notions of love. Just imagine the revolutionary notion that love fulfills and summarizes the entire Law (Matt. 5:17, 22:36-40), as Jesus plainly taught. Similarly, Paul writes, “For the whole law is fulfilled in one word: ‘You shall love your neighbor as yourself’” (Gal. 5:14). Paul also talks of Christian love as the law of Christ: “Bear one another’s burdens, and so fulfill the law of Christ” (Gal. 6:2). 

(Limbaugh 2018, pp.145-146)

Even with the Holy Spirit, however, new believers are not insulated against the temptations of the flesh (Gal. 5:17). Therefore, they must be taught and encouraged to walk with the Spirit (Gal. 5:16) and remain vigilant because their adversary, the devil, prowls around like a roaring lion seeking someone to devour (1 Peter 5:8). Paul acknowledges that the believers are filled with brotherly love, but exhorts them to love one another even more. They must be financially independent and not rely on the generosity of fellow believers, which apparently, some have been doing. No explanation is given for their idleness, but because they believed Christ could return soon, they might have decided to just sit and wait. We’ll find that this problem later intensifies, forcing Paul to address it more aggressively in 2 Thessalonians 3:6-15.

Paul next addresses their nagging concern about their Christian brothers who have already died. Most translations use the term “sleep” instead of death, but it’s just a euphemism. It does not mean, as some cults contend, that when believers die they enter into a form of unconscious soul sleep as they await their resurrection (cf. Luke 23:43; 1 Thess. 4:17; Philip. 1:21-23). “The Bible teaches that between death and resurrection, the human soul/spirit survives consciously apart from its body,” Dr. Norman Geisler observes. “This is neither a stat of annihilation nor a state of unconscious ‘sleep’; this is an eternal state of conscious bliss for the saved and conscious anguish for the lost.”

(Limbaugh 2018, pp.152-153)

This passage (1 Thess. 4:13-18) together with John 14:1-3 and 1 Corinthians 15:51-52 constitute the biblical basis for the Rapture of the Church. Paul is teaching the Rapture as a revelation of previously hidden truth or mystery (1 Cor. 15:51). Scholars differ on when the Rapture will occur, but I believe it’s immediately prior to the seven-year period referred to as the Great Tribulation – Christ will remove believers during the Rapture, sparing them from this agonizing period when the Antichrist will reign down his evil schemes on the earth.

We must distinguish between “the Rapture,” the “Day of the Lord,” and Christ’s “Second Coming.” Christ does return at the Rapture, as PAul discusses in this chapter, but this is not what scholars mean by His Second Coming. At the Rapture, He draws believers – those who have already died and those still living at the time – up from the earth into the clouds to be with Him. In Chapter 5, Paul goes on to discuss the Day of the Lord. This has several meanings, one of which includes the Second Coming, as we discuss below. “Apparently, the Thessalonians were informed fully about the Day of the Lord judgment (cf. 5:1, 2) , but not the preceding event – the rapture of the church,” writes John MacArthur. “The Rapture was kept secret prior to Paul disclosing it as God’s revelation to him – the only prior mention is Jesus’ teaching in John 14:1-3.” 

(Limbaugh 2018, pp.153-154)

Paul is referring in this epistle to the Day of the Lord that will occur in the end times, so let’s narrow our discussion to that context. Some scholars believe this future Day of the Lord has two distinct components, both involving horrifying judgements from God for the consummate sinfulness of the world. The first is Christ’s Second Coming, which these scholars believe will occur at the end of the seven-year tribulation period that immediately follows the Rapture (cf. Rev. 19:11-21), and the second, approximately a thousand years later, is God’s judgment that will occur at the end of Christ’s thousand-year millennial reign on the earth (cf. 2 Peter 3:10; Rev. 20:7-15). Scripture teaches that in both instances – Christ’s coming in judgment at the end of the seven-year tribulation, and the judgment at the end of Christ’s millennial reign – the Day of the Lord “will come like a thief in the night.” The phrase, as noted above, is never used in connection with the Rapture of the Church. 

(Limbaugh 2018, pp.155)

Paul implores the brothers to respect their fellow Christians and spiritual leaders in love because of their work. They must remain in peace. Further, they should admonish idle and unruly people (and correct their behavior), encourage those struggling in their faith, aid the weak and fainthearted, and be patient toward them all. Patience is included in Paul’s list of characteristics of the Spirit-filled person (fruit of the Spirit – Gal. 5:22) and is an oft-touted Christian virtue (1 Cor. 13:4; 2 Cor. 6:6; 1 Thess. 5:14; Eph. 4:2; Col. 1:11; James 5:7, 8; Rev. 2:2). Those who are further along in their faith walk must not be puffed up and disrespectful toward less advanced believers. They must be gracious, patient, and supportive of them. As taught by Jesus (Matt. 5:44) and the Old Testament (Prov. 25:21), they must not respond to evil with their own evil (cf. Romans 12:17). They should strive to treat everyone well, believers and non-believers alike (Gal 6:10). This is consistent with Paul’s earlier prayer for the growth of the Church and for their increasing love for one another (1 Thess. 3:12). 

(Limbaugh 2018, pp.155-156)

Their perseverance through suffering is evidence of God’s righteous judgment and their worthiness of the kingdom of God. They are Christ-centered, honoring Jesus’ command to “seek first the kingdom of God and his righteousness” (Matt. 6:33), which has enabled them to cope with their persecution. The great evangelist John Wesley was convinced that suffering is a gift from God that authenticates one’s Christian walk. He told an anecdote illustrating this point: one day, as Wesley was traveling, he became alarmed when he realized he had gone three days without suffering. He fell to his knees and asked God to show him where he had gone astray. A cantankerous man across the hedge recognized Wesley and said to himself, “I’ll fix that Methodist preacher.” He threw a rock at him, which missed but fell beside Wesley, who leapt to his feet and exclaimed, “Thank God, it’s all right. I still have his presence.” 

(Limbaugh 2018, pp.158-159)

Some may wonder why God will send unbelievers a strong delusion to make them believe in the lie. Well, it won’t begin that way. Only after men repeatedly reject the Gospel and become increasingly rebellious will God give them over to their wicked ways. Relevant examples abound in the Bible. Pharaoh hardens his own heart (Exodus 7:13-14: 8:15, 19, 32, 9:7) before God hardens it (Exodus 9:12); and only after King Ahab rejects God’s true prophets does God commission a demonic spirit to inspire other false prophets to deceive him (2 Chronicles 18:18-27). When unrighteous men grow increasingly rebellious and reject God in favor of idols, serving the creature rather than the Creator, God gives them up in the lusts of their hearts to impurity (Romans 1:18-32).

God is pure love. He does not gratuitously harden people, but after a point, He will accept their choice to harden their own hearts. Scripture assures us God wants no one to perish and all to come to repentance (2 Peter 3:9). But, being omniscient, God knows in advance who will repent. My sense is that in some cases, after they repeatedly reject Him, He will give them over to the sinful behavior they chose as a form of imposing His judgment on them. “God righteously sends delusion,” writes G.K. Beale, “because it is a beginning part of his just judgment. As is clear elsewhere in Scripture, God punishes sin by sin (Deut. 29:4; Isaiah 6:9-10) … God causes these people to be deluded because they refused to love the truth and so be saved and because they have not believed the truth but have delighted in wickedness.” This is why we should all pray for discernment, for the humility to fear God, for His wisdom, for His gracious revelation to us of truth, and for the Spirit to intercede for us according to the will of God (Romans 8:27). 

(Limbaugh 2018, pp.162-163)

Paul warns against idleness in the Church, commanding the believers, under Christ’s authority, to avoid members who aren’t carrying their own load. John MacArthur comments on the Christian value of work. “There is no such thing as a secular job for a Christian,” writes MacArthur, “all work is a spiritual duty to be done as an opportunity to give glory to God (1 Cor. 10:31).” God exalts work by commanding it in the Fourth Commandment. (The flipside of keeping the Sabbath on the seventh day is working on the other six [Exodus 20:9]). Through His own work in creating and sustaining the universe – and in our redemption – God set an example for us to follow. Work is not just to enable us to procure life’s necessities, but a gift  from God that provides value and fulfillment in our lives. It gives us a sense of self-worth.

(Limbaugh 2018, pp.165)

The letter follows a fairly simple structure, with the first six chapters addressing issues raised by Chloe’s household and the last ten covering questions raised by certain Corinthians in a letter to Paul. It gives us a view of the problems of one first-century church, which aren’t much different than those facing churches today. Secular influences in the culture are challenging Christians, who are struggling with their sanctification. The spirit of the world seems to be prevailing over the Spirit of God, and Paul is determined to help them correct that. “The Church was in the world, as it had to be,” Leon Morris writes, “but the world was in the Church, as it ought not to be.” Paul strongly exhorts the members to live together in harmony as a Christian community united in mind and thought. They must rely on the Holy Spirit to live spiritual lives, grow in Christ, and resist the sordid lifestyle of the secular culture surrounding them. They should build up one another in Christ, especially encouraging the weak, and work together to advance the Gospel. 

(Limbaugh 2018, pp.168-169)

Paul is not diminishing the importance of baptism (see Romans 6:3-7), but simply saying his own gifts are preaching and teaching. Since Paul’s overwhelming focus is on bringing the Gospel and salvation to people, it’s fair to say he’s implying that water baptism is unnecessary for salvation. That teaching is clear throughout his letters, as he always emphasizes that salvation is by faith in Christ alone. Neither is he criticizing elegant speech. He knows the Greeks greatly admire rhetoric and philosophy and are attracted by clever arguments, but Paul is arguing that content is more important. The Gospel message must not be overshadowed by fancy wordsmithing, lest the message of Christ crucified be robbed of its saving power. Philosophical speculations about God are moot because we have God’s special revelation in Jesus Christ. As Solomon proclaimed, “A fool multiplies words, though no man knows what is to be, and who can tell him what will be after him?” (Eccles. 10:14) Christians, then, must savor God’s revelation. 

(Limbaugh 2018, pp.170)

So much in the Bible strikes the scoffer as sheer silliness. But if the Bible is just nonsense written by ancient fools, how does it so accurately capture human nature across the ages? Puffed up with pride, skeptics are blind to God’s truth and wisdom. This theme is evident throughout Scripture: “The fool says in his heart, ‘There is no God’” (Psalm 14:1; 53:1); “The discerning sets his face toward wisdom, but the eyes of a fool are on the ends of the earth” (Prov. 17:24); and “Whoever trusts in his own mind is a fool, but he who walks in wisdom will be delivered” (Prov. 28:26).

God chose to save people the world considers foolish – not powerful or noble people, but seemingly insignificant ones. He did this, says Paul, to shame those who are wise in their own eyes and according to worldly standards. Again, the wisdom of Proverbs is illuminating: “The way of a fool is right in his own eyes, but a wise man listens to advice” (12:15); “Do you see a man who is wise in his own eyes? There is more hope for a fool than for him” (26:12). 

(Limbaugh 2018, pp.172)

Though Paul presents a message that doesn’t sound wise to the world, mature and discerning believers recognize it as wisdom. This wisdom – the salvation of man through faith in Jesus Christ – has been God’s secret plan from the beginning (Eph. 1:4), which he has now chosen to reveal. This wisdom is lost on the world’s rulers; otherwise they wouldn’t have crucified Christ. Paul is not suggesting this mystery is beyond human comprehension, but that man can only grasp spiritual truths with the benefit of God’s revelation, and that revelation has now been given.

(Limbaugh 2018, pp.174)

They should not put leaders on a pedestal and proudly identify with them as heads of competing factions.

The brothers, says Paul, must not proudly claim to be followers of some human leader such as Apollos or Paul himself. As important as the apostles are as God’s messengers, they are just messengers. This is not about them but about God’s church and the Gospel message. They should not put leaders on a pedestal and proudly identify with them as heads of competing factions. Such misguided rivalry can undermine the unity of the church and God’s plan for spreading the Gospel. Yes, Paul planted the seed in their hearts and Apollos watered it, but God made it grow – they would have been powerless to do any of this without God, so all the credit goes to Him. As the psalmist writes, “Unless the Lord builds the house, those who build it labor in vain” (Psalm 127:1). Paul, Apollos, and other workers for Christ will be rewarded for their efforts. 

(Limbaugh 2018, pp.177-178)

Being a Christian is not only about our individual relationship with God but being a part of the body of Christ. 

The driving thread throughout this section is that the local church – the Christian community – is indispensable. Christian relationships are vital. We are made in God’s image, and God is a Triune God Who is relational by nature. Some say they don’t need church because their relationship with God is personal, and they can study and worship on their own. While it’s true that our relationship with God is one-on-one, the Bible teaches us to worship together, build up one another, help one another to learn, and hold one another to account. For Christians, there is strength in numbers (cf. Matt. 18:20; 1 Cor. 5:4). Being a Christian is not only about our individual relationship with God but being a part of the body of Christ. 

(Limbaugh 2018, pp.179)

Paul counsels that the Corinthians shouldn’t settle disputes with fellow believers in secular courts. Since the saints will judge the world, shouldn’t they be equipped to resolve these trivial disputes among themselves? Paul is not contradicting his statement in Chapter 5 that the church shouldn’t judge nonbelievers, but is saying when God imposes His judgment in the future, His people will be part of that process (Dan. 7:22; Matt. 19:28; Luke 22:30; Rev. 3:21; 20:4). Paul’s admonition here should probably not be interpreted too broadly. It surely applies only to civil and not criminal litigation, and most likely concerns disputes among members of the same local church. Regardless, the stated principle is always the preferred path: believers should always try to settle disputes among themselves and turn to litigation only as a last resort.

(Limbaugh 2018, pp.184-185)

People eager to acquire gifts of the Spirit should seek those that build up the church. 

Paul invokes the analogy of musical instruments to illustrate the limitations of speaking in tongues. Unless musical instruments, such as the flute or harp, play distinct notes, no one will know what’s being played. If the bugle gives an indistinct sound, no one will get ready for battle. Similarly, if people speak an unintelligible language, no one will understand them. Moreover, tongues, like cacophonous musical sounds, can be off-putting to those who don’t understand them. So tongues, while serving a constructive purpose, can be unhelpful and even destructive to the congregation. Whether Frudem is correct that Paul is referring to tongues as some private prayer language solely between the speaker and God – as opposed to a foreign language unknown to the hearers – the point is that unless someone interprets the communication to the hearers, they can be disruptive to the church body. There are many different languages in the world, all of which have meaning, but if those communicating don’t speak the same language, they will not understand one another. People eager to acquire gifts of the Spirit should seek those that build up the church. 

(Limbaugh 2018, pp.210-211)

Some commentators are so hostile to this passage that they argue Paul didn’t write it and that certain Christians added it later. Others say Paul isn’t addressing this issue globally but speaking to the Corinthian church specifically, and counseling that women disengage from chattering and disruptive speech. Bruce Barton lends credence to this, suggesting that Paul was addressing women’s disruptive speech at Corinth along with other practices that were dividing the church. His words were corrective and local, advising the women not to flaunt their Christian freedom during worship. “The purpose of Paul’s words,” writes Barton, “was to promote unity, not to teach about the role of women in the church.”

(Limbaugh 2018, pp.213)

Still another view held by many esteemed interpreters is that Paul meant precisely what the text indicates – that women should be silent in church in accordance with the order that God established in His creation. In his first letter to Timothy, Paul issues a similar instruction (1 Tim. 2:11-15). Women are not inferior, but they must submit in love as part of God’s design. “God has ordained order in His creation,” writes John MacArthur, “an order that reflects His own nature and that therefore should be reflected in His church. When any part of His order is ignored or rejected, His church is weakened and He is dishonored.” 

I confess discomfort with this passage, especially because I believe in the inerrancy of Scripture, if not the inerrancy of the transcription process. I’m not sure how to interpret it. I doubt it means women should stay silent in churches, but if that’s what it means, several mitigating factors are worth mentioning. One is that God clearly gives women the gift of prophecy – as noted earlier, Luke reports that Priscilla joined with Aquila in teaching Apollos the Gospel message more accurately (Acts 18:24-26). Even the Old Testament affirms women’s prophecy (Joel 2:28). Additionally, if women were expected to be silent, that did not mean they were inferior in any way. Rather, their silence was designed to bring order to the service, reflecting the order in God’s creation – just as Christ, who is God, voluntarily assumes subordinate functions in deference to the Father. 

Warren Wiersbe, who was anything but a theological liberal, urges us to read this passage in light of other scriptures bearing on the subject. He observes that Paul is not saying that women have no spiritual gifts or that they should be slaves to men; to the contrary, Paul continually teaches that both men and women should build up and not tear down, and the thrust of his message is to admonish women not to abuse their gifts or use them out of place. “Ultimately, Paul’s goal in the passage is to reestablish order in worship,” writes John Barry, “not to demand the honor of women or devalue their worship of God.” 

(Limbaugh 2018, pp.214-215)

we should not dwell on our suffering but instead use our experiences to help others, just as God comforts us

PAul introduces himself as an apostle of Christ and as the letter’s author, also mentioning Timothy, his beloved brother in Christ. He praises God the Father Who comforts us all in our affliction, which enables us to comfort others who are afflicted. This foreshadows a subsequent portion of this epistle that describes Paul’s personal suffering in preaching the Gospel. Here he exhibits his Christ-like attitude: we should not dwell on our suffering but instead use our experiences to help others, just as God comforts us. 

Paul extends the principle further, demonstrating the paradoxical relationship between suffering and comfort. He connects our suffering with Christ’s (“as we share abundantly in Christ’s sufferings”) and ties our shared suffering with our shared comfort in Christ. But for Christ’s sufferings, we would be lost in our sins; His sufferings bring our comfort. Christians might endure their own suffering while obediently honoring the Great Commission, but Christ will comfort all who receive the message. Their converts repeat the process as they evangelize, as do those to whom they preach, creating a chain reaction. 

(Limbaugh 2018, pp.227-228)

Paul describes “the affliction” he and his missionaries experienced in Asia: “For we were so utterly burdened beyond our strength that we despaired of life itself. Indeed, we felt that we had received the sentence of death.” Paul may be referring to the conflict described in Acts 19:23 – 20:1, when the silversmiths rioted after hearing rumors that Paul was denigrating their goddess Artemis. He could be speaking about some other incident – there’s no scholarly consensus – but it matters little, for the point is that the experience was clearly severe, even life threatening. Constructively applying principles he has just articulated, Paul says the hardship forced them not to rely on themselves for deliverance but on God, “who raises the dead.” If God can cause the dead to rise and live again, He can certainly assist His missionaries with their gravest human struggles – and He did. They are confident He will deliver them again as they continue to evangelize. In the meantime, Paul requests the brothers’ prayer, which will help them and inspire gratitude among the praying Christians who see their prayers being answered.

I find this an encouraging verse because it shows Paul’s firm belief in prayer’s benefits. God’s chosen disciple to the Gentiles, who is operating under God’s direction and superintendence, is actively praying for God’s intercession. Jesus Himself prayed profusely, and commanded us to pray ceaselessly (Luke 18:1, 7; ! Thess. 5:17). Paul constantly puts this principle into practice, realizing that prayer will help heal divisions in the church, embolden the brothers, and advance God’s will in countless ways. 

(Limbaugh 2018, pp.228-229)

Paul says he will continue to boast (in the sense he’s describing) and will tell of visions and revelations he received from the Lord. He knows a Christian who was caught up to the third heaven fourteen years ago. The levels of heaven Paul is describing are these: the atmosphere where birds fly (the first heaven); the cosmos, where the sun, moon, and stars are (the second heaven); and the unseen realm where God dwells (the third heaven), which Paul equates with paradise. In the Old Testament, paradise refers to the Garden of Eden (Gen. 2:8-10; 13:10; Isaiah 51:3; Ezek. 28:13; 31:8-9). In the New Testament, it is a place of blessedness where God dwells (Luke 223:43; Rev. 2:7). 

(Limbaugh 2018, pp.251-252)

“hope” as used in the New Testament is not just longing for a future event, but a confident expectation – a firm confidence that God’s promises will be fulfilled

Suffering enables us to persevere and ultimately builds our character, which fortifies our hope in God’s promises. On a human level, we hope for certain things and may be gravely disappointed if they don’t come to fruition. But God’s promise of our future resurrection to eternal life with Him is a hope in which we can be certain, and will never disappoint us. (As we noted in our discussion of 1 Thessalonians, “hope” as used in the New Testament is not just longing for a future event, but a confident expectation – a firm confidence that God’s promises will be fulfilled.) God also showers us with His love through the Holy Spirit, Whom He gives to us when we place our faith in Christ. So hope for the believer in Jesus, writes Bruce Barton, “includes a future worth rejoicing over and a present that will not disappoint either.”

(Limbaugh 2018, pp.279)

Paul offers a moving description of the true Christian in one of the most sublime passages in all of Scripture. To me, these exhortations show just how superior the New Covenant is to the Old Covenant. We don’t live according to the Mosaic Law, because we are no longer under Law, but under grace (Romans 6:14-15). We are now released from the Law “so that we serve in the new way of the Spirit” (Romans 7:6). “For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death” (Romans 8:1). 

(Limbaugh 2018, pp.307)

Paul then moves on to the observance of special days – probably Jewish festivals – and imparts the same instructions. It’s not that important whether people observe these days or not, so long as they’re convinced before God of the propriety of their actions. Believers can dissent on issues and each still be in good standing before God. The important thing is that they honor the Lord and give thanks to God. We live to the Lord and die to the Lord. Christ died so that he could be Lord of both the dead and the living. Christ’s sacrificial death and His resurrection should inspire us to live for Him, not ourselves. We should show our Christian love to everyone, both the strong and the weak, for He died for us all. Before we pass judgment on our brothers, we must recognize that just like them, we will stand before the judgment seat of God, Who is our Judge. As we’ve explained, we are saved by faith in Christ, not our works, but Christ will evaluate us for our service and bestow rewards on some (1 Cor. 3:10-17; 2 Cor. 5:10). We mustn’t presume we are superior to others because we all must account to God, and our judgment of others won’t help us one bit on that occasion. 

(Limbaugh 2018, pp.312)

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References

Limbaugh, David. 2018. Jesus Is Risen: Paul and the Early Church. N.p.: Skyhorse Publishing.

ISBN 978-1-62157-704-1