9. Paul the Proclaimer

Proclamation has always accompanied God’s message. Throughout the Old Testament it was expected that the believer would speak up for his faith. One example of many is ‘Proclaim the greatness of the strong God who saves me!’ 1 Jesus called his followers to ‘go and proclaim the kingdom of God.’ 2 The early church took the proclamation of the kingdom to heart. ‘They were all filled with the Holy Spirit and began to proclaim God’s message with boldness.’ 3

The importance Paul placed on proclamation is shown in these words to the church at Corinth: ‘We proclaim the crucified Christ, a message that is offensive to the Jews and nonsense to the Gentiles, but for those whom God has called, both Jews and Gentiles, this message is Christ, who is the power of God and the wisdom of God.’ 4

Paul had a capacity to proclaim this to a range of people: high Roman officials, governors, perhaps even Caesar himself, Jewish kings, high priests, members of the council of the Sanhedrin, Greek philosophers and members of the council of the Areopagus, superstitious farmers on Malta, the dilettanti of Athens and the credulous peasants of Derbe. Each person he confronted he saw alike: a sinner lost from God who needed the redemption that Christ could bring.

Paul took every opportunity to proclaim the truth about how God had made him a new person. His proclamation was powerful and the evidence of his changed life spoke as eloquently as the words he used.

Paul as orator

Paul quotes the following criticism of himself by the Greeks at Corinth: ‘Someone will say “Paul’s letters are severe and strong, but when he is with us in person, he is weak, and his words are nothing”’ 5 Because Paul refused to be part of the traditional, rational dialectic, they regarded his capacity as a speaker as very limited. He was not a rhetorician in the classical Greek sense. As Paul said:

[Christ] sent me to tell the Good News, and to tell it without using the language of human wisdom, in order to make sure that Christ’s death on the cross is not robbed of its power…When I came to you, my brothers, to preach God’s secret truth, I did not use bug words and great learning…my teaching and message were not delivered with skilful words of human wisdom, but with convincing proof of the power of God’s Spirit. 6

However, Paul used all the variety available to a public speaker to present his message forcefully. Michael Green says, ‘Paul can spread the good news of it, teach it, announce it, chatter it, make it known or put it forward for discussion.’ 7

Paul’s speeches are of three kinds. The first is that of gospel proclamation and includes preaching the good news to the Jews at Antioch, and to the Gentiles, ranging from ignorant peasants at Lystra to educated philosophers at Athens. The second kind of address is the pastoral charge given to the Christian elders of the church at Ephesus when they came and met Paul at Miletus. The third kind of address is his apologetic defence before a rioting mob from Fort Antonia, before the council of the Sanhedrin in Jerusalem, before Jews in Rome, before the Roman Governors, Felix and Festus, and before the Jewish king at Caesarea.

Paul took every opportunity to speak a good word for Jesus. Sometimes he spoke formally as in the synagogue, but mostly he spoke informally with people about him. He discussed, debated – all different words used in the Acts to describe his proclamation.

He was also a courageous opportunist in speaking about Jesus: in a storm at sea, in the ruins following an earthquake, in prison, in a public hall, in the midst of a local religious festival, before the city authorities, and while being rescued from a lynch mob! Any time, anywhere, with anyone – that was the basis of his proclamation.

In his presentation Paul could be polemical: he could dispute, argue and debate. The speeches of Paul found in the latter half of the Acts of the Apostles argue the case for the reality of the resurrected Christ.

His presentation could be quite passionate: ‘I have told you this many times before, and now I repeat it with tears: there are many whose lives make them enemies of Christ’s death on the cross. They are going to end up in hell.’ 8

Sometimes his address was quite philosophical. He showed in his preaching the grand sweep of history, either the history of the Jews, or of the Gentiles from the time of creation. His addresses in the synagogue at Antioch in Pisidia, and to the philosophers in Athens are classic examples of the variety of his approach.

Paul also was most persuasive: ‘From morning till night he explained to them this message about the kingdom of God, and he tried to convince them about Jesus by quoting from the Law of Moses and the writings of the prophets. Some of them were convinced by his words, but others would not believe.’ 9

Paul as author

We usually judge a man as an author by his carefully prepared statements, books written and rewritten, so as to express precisely what he has in mind. But Paul was an author writing out of the immediate situation where he found himself, and in answer to message and letters about local pragmatic problems. That is how we must judge him: as a writer on the go. His writing was not the work of a systematic theologian or a contemplative thinker. His response were not written out of careful studies of his previous utterances, or to codify his response in the light of the logic of earlier statements. Note how to the church at Corinth he catches up the pastoral themes: ‘Now, to deal with the matters you wrote about. A man does well not to marry’; ‘Now, concerning what you wrote about food offered to idols.’ 10

1. Principal epistles

These epistles are those major letters in which Paul expounds his Christian doctrines and understanding. The first, the letter to the Galatians, was probably written about AD 48. Then followed shortly afterwards, during his second missionary journey, the letters to the Thessalonians which were written while he was in Corinth during the time when Gallio was proconsul there (AD 50-52). His three letters to the church at Corinth, one of which is only a fragment, were written during his longest ministry in any one place, at Ephesus between AD 52 and 55. The following year, AD 56-57, he wrote the letter to the Romans, either from Ephesus or during his later visit to Corinth.

The Epistle to the Galatians was written to a group of churches that extended from the coast up into the mountains and plains of central Turkey. Paul travelled through this area and founded churches in the southern area – Antioch, Iconium, Lystra and Derbe – during his first missionary journey and subsequently made two further visits. These later visits may have been to churches in the northern area of Galatia as some theologians have cogently argued.

His establishment of the churches in this area was followed up by a group of Judaisers who insisted that the Gentiles must be circumcised and observe the Jewish Law if they were to be saved. Paul was furious that these ‘dogs’ were snapping at the heels of the new Christians, his doctrine of salvation by faith being turned into a doctrine of a salvation through man’s obedience and works. Consequently he outlined the doctrine which a year later was to be ratified when the council of Jerusalem convened.

The Epistles to the Thessalonians: Salonica today is a thriving town in Macedonia and over the years has always maintained a Christian witness. Paul came here after his first visit to Philippi, following the call to come to Macedonia. He founded the church in about AD 50. Unfortunately, some of the local Jews stirred up trouble with the Christians who were meeting in Jason’s house. Paul sent Timothy back to Thessalonica from Athens to give oversight to the work, and by the time Timothy returned to let him know what was happening, Paul had gone on to Corinth.

His letter to them from Corinth is a letter of joy and teaching on specific issues that had been raised during Timothy’s visit. Paul recalls with pleasure his visit to them and the events that occurred after he had left them. He gave teaching on sexual behaviour for Christians, Christian love, the necessity for Christians to be engaged in work, on Jesus’ return and other matters of Christian behaviour. However, this letter itself caused some misunderstanding, particularly over the imminence of Christ’s return, and so Paul wrote a second letter shortly afterwards giving more definite teaching.

First and Second Corinthians: Paul was staying at Ephesus. A delegation arrived from the Corinthian church giving him reports and seeking his advice on a range of questions. Paul wrote back to them concerning such matters as divisions within the church; court cases between some members; and drunkenness, noise and disorder in the church services during the celebration of the Lord’s Supper. He answered questions about marriage, food given to idols, behaviour of women in public meeting places, spiritual gifts and the nature of the body which we possess after death. He followed this letter with another which today does not exist. Some scholars believe a portion of this letter has been included by later copyists in Second Corinthians.

In the meantime, the condition within the church was so bad that Paul paid a second visit to the church which was a most unpleasant experience and he decided not to visit them again. He was still concerned and anxious about what was happening, and was greatly relieved when Titus reached him with news that his second letter (the lost one) had brought the Corinthians to their senses. Paul told the Corinthians that even though that letter caused them so much anguish, it was necessary because they had been wrong and needed correction. His third letter, known as ‘Second Corinthians’, is therefore a happier one, looking forward to his third visit. It is the most personal of his letters.

The Epistle to the Romans is the greatest of all his letters. Some scholars argue it was written while in Ephesus, others that it was while in Corinth. After taking an offering for the poor of Jerusalem back to Israel, he planned to go west again to Rome, to spend some time with the Christians there, and then be helped by them to continue his missionary journeys on to Spain.

This was the most carefully constructed and argued of his letters and comes closest to a systematic theology. His theme is that for all, both Jew and Gentile, salvation and righteousness is obtained only by faith in Christ. None of us stands guiltless before God for the state of the world. But God offers us new life and peace with himself through our faith in Jesus Christ. This salvation is in line with a true understanding of the nature of faith as expressed by the great Old Testament fathers, and that faith alters every aspect of our lives.

2. Prison epistles

This title covers the letters Paul wrote to the churches at Colossae, Ephesus, Philippi and to Philemon while in prison at Ephesus, Caesarea or Rome, a point disputed by scholars.

The Epistle to the Colossians was sent to the church settled in the Lycus Valley, a hundred miles inland from Ephesus in about AD 61. Two of the men at Colossae became well known in the early church – Philemon, to whom the brief letter was written, and Epaphras, who travelled with Paul and was active in spreading the Christian gospel in their area. Paul had not visited Colossae, but in prison he heard of their faith and wrote to encourage them. It was believed to have been carried as Tychicus was returning to the church at Colossae, accompanied by Philemon’s runaway slave Onesimus.

The great theme of the letter to the church at Colessae was the uniqueness of Jesus. The Colossians lived in an area where many other religions and faiths tried to adapt Christian teaching to their own point of view. Paul indicates the supremacy of Jesus Christ over all other systems and religions.

The Epistle to the Philippians. This church which had stood beside Paul from the first time he set foot in Europe, was founded by him during his second missionary journey between AD 49 and 52. Luke, who travelled with him, stayed behind to help the church develop and his account in Acts is most favourable. That church continued to send Paul physical aid, money, support and encouragement while he was in prison. The letter is full of joy and peace with strong emphasis upon the quality of the Christian life and faith. It includes the great hymn about Christ’s humility and greatness.

The Epistle to Philemon is the shortest of the epistles. It is the only private letter among the writings of Paul and it concerned one specific problem. Philemon was a man of some wealth and status who had been responsible for extending the Christian faith in Colossae. One of his slaves had taken money and escaped. Paul met him during his imprisonment and Onesimus (literally translated as ‘useful’) had become a Christian. Paul now sends him back home to his master but indicates that as they are both Christians together they are now brothers in Christ. The letter indicates that whatever is owed by Onesimus, Philemon should put it down to Paul’s account. It is a letter of tact and praise, of warmth and Christian concern.

The Epistle to the Ephesians: This one is the most difficult of the letters to ascribe to Paul. It is very strange that to the very centre where Paul had spent his longest period of ministry there are no personal greetings, and even the words ‘at Ephesus’ 11 are missing from some manuscripts. This letter was probably written to a group of churches in an area that included some which Paul had not visited personally. He thought there were many opportunities for witness, but also many adversaries, hardships and trials through plots of the Jews. He was also imprisoned here.

The letter rejoices in the breaking down of the barriers between Jew and Gentile, stresses the new unity that is found in Christ, and outline the new life and relationships that the Christian must have in marriage, in family life, in relationships with slaves and employees, and with the wider community.

3. Pastoral epistles

These three epistles, two of the young minister Timothy and one to Titus, grew out of a deep concern for those who had the responsibilities of carrying on the faith. Much of the content of these pastoral epistles seems to have been written by Paul, but most scholars believe they are in part at least written by other Christians later. They are addressed not to churches but to a special functional class within the church, perhaps at the time of the first of the professional ministers. There are some personal sections from Paul’s life and matters are written in the spirit of Paul, possibly to provide the teaching with authority.

These letters were written out of Paul’s personal concern for people whom he loved. Words tumble out over each other and frequently Paul takes a phrase that means much to him and out of that pours one of the most beautiful of his passages. Chapters like Romans 8, 1 Corinthians 13, Philippians 2 and Colossians 1 are some of the greatest writings in all of history.

While Paul wrote out of matters of local concern, the Holy Spirit gave his words enduring meaning and a breadth far beyond his understanding. Wherever they have been read, his epistles have been the means of converting people and changing the course of history. His Letter to the Romans alone had a profound effect upon some of the greatest thinkers of all time including Augustine, Luther, Bunyan, Wesley and Barth.

Paul as encourager

Paul needed many helpers or ‘yokefellows’ who were able to shoulder the burden of ministry with him. Among his co-workers were Priscilla, Aquilla, Andronicus, Junius, Aristarchus, Mark, Justus, Timothy, Titus, Epaphras, Luke and Demas. From the time of his first missionary journey which began with a companion apostle, Barnabas, and an assistant, John Mark, Paul always developed a team approach to ministry. It is possible to list some forty persons sponsors of his activities, and his letters abound with thanks for the support that came to him from these people.

It is interesting to see how Paul speaks about these helpers as this gives us an indication of his capacity to encourage those who worked alongside him.

One clear example of the way Paul uses encouragement is the way he wrote about Epaphroditus. Epaphroditus brought a gift from the church at Philippi while Paul was in prison, but he himself was also a gift from them to stay with Paul and help him. However, he became ill, a real concern and worry to Paul, and so Paul sent him back to the church. But in case the people of Philippi thought that Epaphroditus had failed in his responsibility, he speaks in glowing terms of the contribution Epaphroditus had made to the ministry. He had been ‘our brother… who has worked and fought by my side…who has served as your messenger in helping me…as a brother in the Lord. Show respect to all such people as he, because he risked his life and nearly died for the sake of the work of Christ.’ 12 Paul used a number of words of Epaphroditus and also of others, all of which are translated by the Greek word sunergos which is variously translated as fellow believer, fellow labourer, fellow worker, fellow soldier, fellow partner, fellow passenger. No one in the church having read the message from Paul could fail to be impressed with the work that Epaphroditus had done and with the high regard Paul felt for him.

Except for those few people who were quite contrary to the Christian gospel and causing trouble in the churches, Paul spoke positively about people and encouraged them in their faith. This is well illustrated in the following references, one to ‘our sister Apphia’, and another to Rufus’ mother, ‘who has always treated me like a son.’ 13 Paul describes a large number of people in such terms as ‘my dear friend Epaenetus’, ‘to Ampliatus, my dear friend in the following of the Lord’, and ‘to my dear friend Persis who has done so much work for the Lord’. 14 Paul encouraged people to think well of themselves and have esteem for others. The effect of this was to make his helpers more effective in proclaiming the gospel.

Paul as agent of change

The first century AD was a period of great change within the Roman Empire and national, social and sexual distinctions as traditionally defined were being changed. Paul was an agent for change and is responsible for much of the impact of the Christian church on the Roman world by the end of the third century.

As he travelled throughout the Roman Empire he found that the social and cultural traditions of areas varried greatly and yet he saw how the Christian faith was applicable in each centre. Whenever local superstition or conventions clashed with the essence of the gospel he argued strongly against them, but on other matters which were purely cultural and customary, he carefully notes them and follows local tradition. Circumcision of Timothy and the avoidance of food offered to idols in Greece fall into these categories.

I believe that one of the reasons that the church in the twentieth century still has difficulties with some of Paul’s teaching is that the people do not understand the cultures and social customs of the various areas through which Paul travelled, established churches and to where he wrote his letters. The cultural differences in the role of women, for example, were vastly different in extremely conservative Jerusalem from what he found in, say, Antioch in Piscidia, Ephesus, Philippi, Athens or Rome. That is why Paul can be inconsistent on small details, such as whether a woman should speak in church as opposed to whether a woman should have her head covered when she does speak in church.

In particular there were three fundamental social attitudes which Paul helped change for all time: racism, the status of women, and the institution of slavery.

1. Racism

In the ancient world, ideas of racial superiority were not only acceptable but inevitable. Every community felt it was superior to every other community. The Jews were God’s ‘chosen people’. The Greeks regarded all others as ‘barbarians’ and the Romans regarded the rest of the world as ‘inferior’. But Paul came preaching a doctrine which indicated that national superiority was a thing of the past. All mankind shared an inability to be right with God and a susceptibility to sin. No race was better than any other race and even those who felt themselves chosen of God still needed to be put right with God, ‘because there is no difference at all everyone has sinned and is far away from God’s saving presence.’ 15

He tackled the difference between Jews and Gentiles boldly and declared:

You Gentiles by birth – called “the uncircumcised” by the Jews, who call themselves “the circumcised” (which refers to what men do to their bodies) – remember what you were in the past. At that time you were apart from Christ. But now, in union with Christ Jesus you, who used to be far away, have been brought near by the sacrificial death of Christ. For Christ himself has brought us peace by making Jews and Gentiles one people. With his own body he broke down the wall that separated them and kept them enemies. He abolished the Jewish law with its commandments and rules, in order to create out of the two races one new people in union with himself, in this way making peace. By his death on the cross Christ destroyed their enmity; by means of the cross he united both races into one body and brought them back to God. 16

Paul was preaching a new nationhood – one people under God. That basic philosophy eroded national distinctions and has been the major reason why nations have changed in their attitudes towards racial superiority, and why it is regarded as heresy today for any people calling themselves Christian to hold a doctrine of racial superiority. That is why the Dutch Reformed Church of South Africa, which supported the Government’s ‘apartheid’ policy, was classed by its sister churches of the World Alliance of Reformed Churches as committing heresy.

2. Women

A second cultural conflict is the vexed position of women in the church. The basic principle that Paul first enunciated is in the Galatian letter:

…so there is no difference between Jews and Gentiles, between slaves and free men, between men and women; you are all one in union with Christ Jesus. 17

Paul indicates that those divisions have no place in the thought and practice of those who are united in Christ Jesus.

There are a number of instances where local circumstances seem to have overruled this principle. For example, in the letters to the church at Corinth we have some considerable confusion over the role of women in the church. It was a church in which there were disputes and Paul was called upon in some letter unknown to us to day to arbitrate. It would be wrong to take the principle which he has enunciated and then deny it because of some pragmatic decisions he evidently must make.

The first of these decisions concerned covering the head during worship. I am sure that Paul wished he didn’t have to arbitrate on such matters of dispute, but anyone who has worked in a church for any period of time knows how these matters of dispute over cultural and personal differences can become profoundly significant. In the church at Corinth the dispute was about whether or not men should have long hair and women should have short hair.

Furthermore in public worship it was believed that the heads of Christian men should be uncovered but those of Christian women should be covered. The interesting point is that in answering their problem. Paul indicates that both men and women had a part in praying and proclaiming God’s message in public. Both praying and prophesying were the most significant acts of leadership in church life and at Corinth women were involved in both roles. 18

Paul indicated that they should judge for themselves ‘whether it is proper for a woman to pray to God in public worship with nothing on her head. Why, nature itself teaches you that long hair on a man is a disgrace, but on a woman it is a thing of beauty. Her long hair has been given her to serve as a covering. But if anyone wants to argue about it, all I have to say is that neither we nor the churches of God have any other custom in worship.’ 19 In the end the decision about head covering was left to individual judgment and as a matter of custom within the churches. I get the feeling that Paul is rather impatient of this whole argument and breaks off to speak about the significance of the Lord’s Supper. Paul has stressed the keeping of an appropriate custom because in this cosmopolitan city, the new freedom found by Christian women was bringing some disrepute to the church.

However, we then come upon a significant difference later in the epistle when, in talking about orderly worship, Paul makes the point that married women are forbidden to speak in worship and are instead told to ask questions concerning faith of their husbands when they go home. If this is a rule, what about single women, unmarried, widowed, separated or divorced women, or women whose husbands were not Christians and who would never be able to explain Christian truth to them, or Christian women who were married to non-believers? The scriptures are silent upon what they should be doing in church. It also raises this point: How do you line up the two statements between those who preach and pray in public having their head covered and those who are forbidden to speak in public but who are to ask their husbands when they go home?

There are no clear answers.

It seems to me that Paul was replying to certain problems and as such gave pragmatic answers to specific local issues. He is not giving, in either case, basic principles for all time and all countries. In handling three issues in the local church’s worship which were leading to noise and disruption (all speaking together in tongues, prophesying and asking their husbands questions), Paul gives pragmatic answers which ought not to become the basis for decisions on such matters as: can women be ordained as priests? The scriptural statements are irrelevant to that question!

Further insight is found if an examination is made of the women Paul encouraged into leadership in the local churches. At Philippi, Euodia and Syntyche who were leaders of the church had risen to a position of prominence, and then had a strong running disagreement. Paul did not instruct them to refrain from leadership but to learn to agree together. 20 In Corinth Paul came upon Priscilla and her husband Aquila. Both were Jewish Christians and together instructed the gifted Apollos of Alexandria where he was wrong and set up their home as a house church both in Ephesus and in Rome.

In the church at Rome, judging from Romans 16, there was a number of significant women in positions of leadership. Phoebe was described by Paul as ‘a minister’ even though other translations in recent centuries have rendered her job description as ‘a servant’, ‘deaconess’, ‘one who holds office’. While it cannot be definitely stated that Phoebe was a minister, Paul used the same word to speak of himself as a minister of the gospel, of Apollos as minister, and of Stephanas. 21 The word as used in other locations of scripture definitely means ‘minister’ rather than ‘deacon’ or ‘deaconess’. She must have had some position of ecclesiastical standing or authority because he asked his readers to receive her ‘as God’s people should, and give her any help she may need from you.’ 22 This ministry role occupied by Phoebe is not accurately defined and is not to be necessarily equated with concepts.

In the same chapter Paul makes mention of Andronicus and Junia who was, possibly, his wife, whom he described as ‘fellow Jews who were in prison with me; they are well-known among the apostles, and they became Christians before I did.’ 23 If Junia is his wife, then the question of women ministers suddenly shrinks in significance as here would be a woman apostle! One of the greatest preachers of the early church, John Chrysostom, believed Junia to be an apostle and praised God for such a female.

There are any women mentioned by name in the church of Rome to whom Paul sends greetings. At least twelve of them had some prominence, and nowhere is there any indication that the women named above were debarred by Paul from praying or preaching in public worship. Over twenty women, named by Paul, fulfilled some role of leadership in the church, mostly in the western churches where society allowed women to play a greater role.

It is one of the strange facts of history that Paul is now looked upon as being restrictive about the role and rights of women within the early church, when he was in fact demonstrating a revolutionary change in the status of women.

Paul’s principle of equality seems to have been limited in places where that principle was not accepted, but in areas where the church had social and cultural liberty, the principle of equality in leadership seems to have been exercised.

3. Slavery

A third issue was over slavery. Slavery was a basic, accepted way of life within the Roman Empire. Some people have condemned Paul for not in initiating a radical move within society to outlaw slavery. It is true that Paul was no emancipist and that if he had roundly condemned slavery, then this wicked, dehumanising institution would have been outlawed from earth by Christians centuries earlier. That is, of course, if such an action by him had not totally destabilised the Roman Empire and led to the church being persecuted as politically undesirable.

What Paul did was to seek an even greater fundamental change: he dignified manual labour and proclaimed a brotherhood of believers.

As with matters of women in society, Paul seemed to act out of concern for the future of the church and stressed that Christians should obey the dictates of the government on such matters. However, by a new acceptance and treatment, they should build a new society in which race, sex and economic circumstances would not be determining factors.

It was the following teaching of Paul’s on slaves when writing to Philemon about Onesimus that ultimately led to other Christians undermining the system of slavery in the world:

…and now he is not just a slave, but much more than a slave: he is a dear brother in Christ. How much he means to me! And how much more he will mean to you, both as a slave and as a brother in the Lord. 24

Paul as a change agent was a quiet revolutionary. He never implied that God was wiping out the differences that exist between men and women, Jews and Gentiles, Romans and Greeks, slaves and free people, but Paul did something even deeper: he indicated that these differences no longer mattered in the kingdom of God and that they in no way affected a person’s relationship with God through faith in Christ. Paul is interested in a new society where race, class, sex, social and economic standing do not matter.

Paul’s teaching was too radical for the church. It found it difficult to take this teaching ‘straight’. Consequently on all these matters there has been a watering down of Paul’s position over the years and concessions to customs have been made.

Endnotes:

1. 2 Samuel 22:47
2. Luke 9:60
3. Acts 4:31
4. 1 Corinthians 1:23-24
5. 1 Corinthians 10:10
6. 1 Corinthians 1:17; 2:1,4
7. Michael Green, Evangelism in the Early Church, Eerdmans, Grand Rapids, 1970, p.54
8. Philippians 3:18
9. Acts 20:23-24
10. 1 Corinthians 7:1; 8:1
11. Ephesians 1:1
12. Philippians 2:25-30
13. Philemon 2; Romans 16:13
14. Romans 10:5; 16:8-9; 16:12
15. Romans 3:22-23
16. Ephesians 2:11-16
17. Galatians 3:28
18. 1 Corinthians 11:5
19. 1 Corinthians 11:13-16
20. Philippians 4:2-3
21. 1 Corinthians 3:5; 2 Corinthians 3:6; 1 Corinthians 16:15
22. Romans 16:1-2
23. Romans 16:7
24. Philemon 15-17

For personal reading

Theme: A life fulfilled

Monday : Proclaiming Christ (Romans 15:14-21)
Tuesday : Turning the world to Christ (Acts 17:1-9)
Wednesday : In the power and Spirit of God (1 Corinthians 2:1-13)
Thursday : Christ’s humility and greatness (Philippians 2:5-11)
Friday : Life worthy of the Lord (Colossians 1:3-14)
Saturday : In praise of goodness and blessings (Philippians 4:8-13)
Sunday : Fight the good fight (1 Timothy 6:1-16)

For group study

Topic: Proclaiming the truth

1. Would you agree with the author that people are expected to stand up for their faith? How can one do so effectively today?

2. What can we learn from the different styles of Paul’s speeches?

3. Paul wrote letters out of personal concern for problem people. How involved are we willing to be with people who have problems? What are ways in which we can become more involved?

4. Make out a list of the letters of Paul. What are the main themes and how does each theme relate to our situation today?

5. Paul was a great encourager. Do you know of someone who always encourages others? What is your attitude towards other people?

6. In what ways do you see Paul as a radical agent of change? Was he successful?

Monday, 20th July, 2009, 11:10 am | Bible Studies