SAUL in JERUSALEM

Saul in Jerusalem  

The Passage: Acts 9:23-31

Structure:

a. 9:23-25, the Jews conspired to kill him

  b. 9:26, they were all afraid of him

    c. 9:27, his report about the road to Damascus 

  b’. 9:28, he moved freely with them

a’. 9:29-30, they tried to kill him

Conclusion: v.31 – the church grew

Historical and geographical context: Geography – from now on Saul (later Paul) will not be able to stay in one place for “too long”. Either because of danger or due to the Gospel call, he will travel allover Mediterranean region. From Damascus to Jerusalem, from Jerusalem to Caesarea etc. Therefore, from the locality of Jerusalem narrative we are shifting to a travel log of Saul, Peter and Paul.

Also, note how the narrative intertwines historically – we saw St. Peter as a “spokesman” of the church on multiple occasions. Then the attention shifts to Stephen, then Philip, now to Saul. Next block will introduce Peter again and, after the death of king Herod, St. Luke will be mostly concerned with the travels and preaching of St. Paul. At the same time, it is Barnabas (who was a faithful financial supporter of the church, ch. 4 [cp. lesson “the Believers share their possessions”]) who is introducing/vouching for the discipleship status of Saul.   

Last but not least, from Caesaria Saul is sent to Tarsus (his hometown). Later (11:25) Barnabas will take a trip there to bring him to Antioch. Some believe that this time lag took as long as eight years (Lenski, Acts, p. 377). The length of this period is debatable, and we’ll discuss it at more length later. Yet, it is important to say that it was appointed for Saul to spend some lengthy time outside of Jerusalem, Galilee or, even Samaria, to work through his own convictions and theological presuppositions prior to his active immersion into mission.      

Theology: Jerusalem as a center of apostolic ministry. So far, the life of the church still revolves around the Jerusalem headquarters. Later on, when Paul will get into a dispute about the place of Gentiles in the church, the only place where it could have been solved was Jerusalem – which was the reason and the background for the Jerusalem council (Acts 15).

Fear separates. It is the first time when the disciples in Jerusalem are afraid of a person. The only fear they used to have been the fear of the LORD (and they will restore the balance by the end of the story, cp. 9:31). The immediate effect of this fear is separation – the disciples want to stay away from Saul. They needed an intervention of Bar-Nabas (cp. 4:36), namely “Son of Encouragement” who told them the story of Saul’s conversion – his experience on the road to Damascus and his subsequent preaching of Jesus the Messiah in the city.  

The enemy of my enemy is my friend. Same as unlikely “friends” gathered around Jesus during His trial, Saul attracts equal wrath from both High-Priestly partly and the Hellenists – two groups that would not be in union. Trial of Jesus attracted Herod and Pontius Pilate – king of the Jews and appointee of Rome over the Judea. And the same time – Herod (civil ruler, and a Jew by blood) and High Priests – Annas and Caiaphas (who did their best to maintain the authority of the Temple over the people).       

Short dispute with the Hellenists. Hellenists were the Jews who were born and raised in Diaspora. Therefore, their prime language was Greek and the Bible they read was LXX (not MT). It is possible to imagine that Saul engaged in discussions with them here and there based on his diaspora background. We don’t know what exactly triggered their disapproval, but the result was very close to the similar discussion St. Stephen got into (cp. 6:9).   

Other themes: Fear of the LORD and comfort of the Holy Spirit (v. 31). Two things can be said about it. First, the phrase “fear of the LORD” shows the continuity between the believers of Old Testament and the Church. Psalms and Proverbs carry this as a reacquiring phrase, often in connection with wisdom (Ps. 19:9; 111:10; Pr. 1:7; 9:10; 10:27; 22:4). This concept will be used later by St. Paul (cp. 2 Cor. 5:11). Second, Dr. Martin Luther uses the same structure explaining the 10 Commandments: we should fear and love God so that we… do and don’t… These two parts and not in contradiction with each other – they are two complimentary features of God’s character. He has it in perfect balance, we very often go into one of the extremes – either fear or love/comfort. Also, note that the Holy Spirit here is presented as the one who was promised by Jesus – the Comforter (John 14:26).

CONVERSION of SAUL

CONVERSION of SAUL

The Passage: Acts 9:1-22

Structure:

I. Intro, 9:1-2, people brought in chains to Jerusalem

  a. 9:3-4, call to Saul

    b. 9:5-7, response of Saul

      c. 9:8, open eyes, but can’t see

        d. 9:9, not seeing, not eating, not drinking 

  a’. 9:10-12, Call to Ananias

    b’. 9:13-16, Response of Ananias

      c’. 9:17-18, Saul regains his eyesight

        d’. 9:19-20, eating and recovery of strength 

I’. 9:21-22, Saul should be brought in chains to the high priest  

Historical and geographical context:

Damascus is about 200 miles north of Jerusalem. Saul got an appointment to the high priest asking him for the letters to the synagogues at Damascus. Apparently, the high priest had authority over the distant synagogues. The request of letters and reception of Saul by high-priest shows his high-profile position in the Jewish religious-political society.    

Theology:

Theology of the Way. Saul wants to capture those who belong to “the way”. On the way to Damascus, he meets Jesus who is “the way, the truth, and the life” (John 14:6). When Ananias came to Saul, he mentions Jesus who appeared to Saul on the road (ESV). The meaning of the road is a double entendre – the road which you came (meaning the Royal highway, between Jerusalem and Damascus) and the way of life that led to the persecution of Jesus and the Church (cp. Ps. 1:6).       

Persecution of the Church is the persecution of Jesus. Saul was like a dragon – breathing threats and murder (cp. Rev. 12:1-6). He was looking for the ones who would belong to the way, both men and women (very egalitarian). Later Ananias acknowledges to the Lord that Saul is famous for doing evil to the saints at Jerusalem (9:13). Yet, when Jesus meets him on the road, He claims that Saul persecutes Him personally (9:5). No wonder that St. Paul (former Saul) develops an idea of body of Christ – the Church (cp. 1 Cor. 12).   

Personal meeting with Jesus Christ. The persecution of the Church was based on Saul’s zeal for God. He was doing an evil thing but was not an evil man. Fighting for the honor of God’s congregation, he was granted the personal meeting with Jesus. And the Lord Jesus comes to him as a judge – the blinding light of condemnation. Yet, this condemnation, producing godly grief, was guiding him to repentance (cp. 2 Cor. 7:10-11).      

Creation theology. Saul, being blinded, not eating, and not drinking, is de-created. After his three days in the darkness (cp. Jonah and Jesus in the tomb) Saul was re-created as a disciple. The recreation began with “light” – re-gaining the ability to see, then like the earth he goes under the water being baptized. What followed light is eating and drinking – coming into filling stage. As Biblical creation paradigm suggests, filling is followed by enlightenment, which was realized by the preaching of the Gospel in the Damascus synagogues (cp. Gen 1:1-2, Acts 9:17-22).    

Theology of names. If you remember in chapter 5 there were Ananias and Saphira. They offended the Holy Spirit by hiding a portion of the sale price for their real estate. Regardless of name’s meaning – favorite of the Lord – Ananias of chapter 5 misused the favoritism in a wrong way. This story presents a good Ananias. The one who used favor and mercy of the Lord in a proper faithful way.   

Other themes:

Personal Pauline reflections on blindness. It is possible that St. Paul refers to his partially recovered eyesight when he mentions in 2nd letter to Corinthians (12:5-9). The reasoning is based on his adherence to the teaching of walking by faith and not by sight (2 Cor.5:7). For St. Paul the importance of hearing over seeing is also supported by Rom 10:17 – faith comes from hearing.

LSB 720:
We walk by faith and not by sight,

No gracious words we hear

From Him who spoke as none e’re spoke,

But we believe Him near. 

Saul persecutes the Church

Saul persecutes the Church

The Passage: Acts 8:1-3

Structure:

a. 8:1a, SAUL approved the execution

  b. 8:1b, great persecution against the church,

    c. 8:1c, and they were all scattered, except apostles.

    c’. 8:2a, devout men buried Stephen 

  b’. 2, and made great lamentation

a’. 8:3, SAUL was ravaging the church 

Historical and geographical context:

Execution of the faithful Stephen was not enough. The nameless and faceless crowd began a GREAT persecution against the church in Jerusalem. This persecution triggered the movement of the disciples from the capital to Judea and Samaria (prior to this persecution faithful were in Jerusalem proper). As Jesus has told them, they became His witnesses in Jerusalem, Judea, and Samaria (1:8). The only difference is they [probably] could’ve begun the outreach in a more peaceful context.  

Theology:

Role of Saul. The previous story [Stephen at the Council] identifies Saul as a young man (7:58). This translation can be misleading. The word here is not necessarily refers to an age (in our modern sense), but more to a status. Bauer’s Greek-English Lexicon identifies a period of 24- to 40-year-old. Pairing this Greek word with the usage in Judges 16:26, we learn that this word should mean “someone under supervision authority” (cp. 1 Sam 2:17-18). That’s why his – Sauls’ approval meant a lot, but to engage in persecution of the church in other cities and town he had to be “commissioned” (cp. 9:1-2).         

Identification of “devout men”. The term is used in various places in NT (Lk. 2:25; Acts 2:5; 22:12). It should be distinguished from a similar term used to identify the Gentile God-fearers (10:2). Regardless of the identity of the target group that was persecuted (the whole church or Hellenistic part only), we know that the Apostles stayed in Jerusalem. Therefore, most likely, forming the core group of those who buried and lamented over the death of Stephen.     

Great lamentation over the buried Stephen. We do not know much about the burial rites and traditions of the I century Judaism. Yet, two things are apparent: there was a proper burial (to the ground or a tomb), and there was a lengthy process of lamentation. Current practice of lamenting for the loss of a loved one includes a year-long reading of KADDISH prayer. According to some historical sources (Mishnah: Sanhedrin VI:6) a lamentation over an executed person was forbidden. Apparently, “the devout men” held Stephen at such a high regard that their disapproval of the outburst resulted in his murdering led them to open resistance to the Council policies. There is another interpretation of this Rabbinical law. Knowing that Mishnah was composed in II-III centuries AD, it is possible that the restriction was a result of a lengthy lamentation followed the burial of Stephen. The High Council wanted to secure the ruling for the exclusion of Messianic believers from a regular mourning practices of Post-Second Temple Judaism.        

Future rapid growth. This passage raises an interesting question on the history of development of Christian/Messianic Jerusalem community: if everyone but apostles left, how come the church grew so fast? How do we know it grew fast – by St. Paul’s return from his third mission trip Jerusalem congregation consisted at least 20,000 members (cp. 21:20). Therefore, under a considerable pressure Apostles, preaching the Word and administering the Sacraments, were able to rebuild the Jerusalem messianic community to the point of hosting the Jerusalem council (Acts 15), and gaining tens of thousands new members.    

Other themes:

Stratification of the church. Seeing what Saul is doing to the church one should ask a question about the meaning of the church. It is possible to think that Jerusalem Messianic community owned real estate property (cp. 4:32-37). Yet, this is not what Saul goes after. He chaises the believers from house to house, disrupting and destroying families. This is an important example of the true meaning of the church – people in the context of their family and neighboring network. As later St. Peter will say: “As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” (1 Pet. 2:4-5).

Hebrews

 Letter to Hebrews  

Title: The title “to Hebrews”, unlike many of Pauline letters, is taken from the traditional listings of the letters (at least by the second half of the II century AD by Clement of Alexandria). Yet, the text for sure was known earlier. Clement of Rome [who died in 96 AD] quotes the passages it the “letter.” The letter also is a conditional title. There is a final greeting (13:22-25), but there is none in the beginning of the letter, which is a strong sign against epistolary genre. I personal idea (IMHO): it was a presentation (13:22, exhortation) for the gathering of overseers/bishops (12:15) that later was distributed or sent to other regions (13:22 could be translated as “sent” not “written”).     

Date of writing: Nowhere else in the Bible we hear about the imprisonment of Timothy – it should happen after or during his deployment to Ephesus. On the other hand, it should be completed at least a couple of years before 70 AD, overwise the comparison with the sacrificial “current” system (9:25, notice the present tense) would not make any sense. Therefore, connecting the great anti-Roman revolt of 66-70 AD in Jerusalem with 12:4, the letter was written 67-68 AD.           

Structure: adapted (and improved) from TLSB, p. 2104:

A. 1:1-3a, Intro: Christ is the true and final revelation

  B. 1:3b – 10:18, Superiority of Jesus

a. 1:3b – 2:18, superiority over angels

b. 3:1 – 4:13, superiority over Moses

c. 4:14 – 7:28, superiority over priesthood, Jesus is new Melchizedek.

d. 8:1 – 10:18, superiority of His sacrifice

  B’. 10:19 – 13:19, Exhortation to Faithfulness

a. 10:19-39, invitation to faithfulness

  b. 11, OT examples of faithfulness

    c. 12:1-13, Jesus the faithful

  b’. 12:14 – 13:29, warning based on OT examples of disobedience

a’. 13:1-19, final exhortation   

A. 13:20-21, Final blessings

    C. 13:22-25, “Epistle” greeting attachment

Main themes: As one can see from the structure, there are two MAIN themes: superiority of Jesus and, based on the confidence of access to the holy place because of Him, exhortation to faithfulness.

Main Characters:

As presenters:	As characters:
author/presenter (I believe – St. Paul) Timothy, leaders, all the saints, Italians	Angels, Moses, Melchizedek, Aaron, priests, list of the OT saints (both man and women).

Reflection in other parts of the Bible: to understand and fully appreciate the Letter to Hebrews one needs to know:

Story of Creation (Gen. 1:1 – 2:3)

Angelic role in the world (Gen. 3:22-24; Ps. 8, 91; Job 1-2; Is. 6:1-6; Lk. 1:19, 2:13-15; 1 Cor. 6:3 etc.)

The story of Moses (Exodus, Numbers, Deuteronomy)

Structure of the OT liturgical system: priests, sacrifices, calendar etc.

Story of the Patriarchs (Gen. 11 – 50) 

There are many things that are good to know, but it’s too long of a list for us.

Lutheran teaching: It is a well-known fact that Luther had “suspicions” on place of the Epistle in the Canon of Scripture. Yet, holding his reservations to himself, Luther wrote on the author and the content of the Letter, “we should be satisfied with the doctrine that he [author] bases so constantly on Scripture. For discloses a firm grasp of the reading of the Scriptures and of the proper way of dealing with them” (LW 35:395).   

OT sacrificial system was transformed through the sacrifice of Christ. Pastors are not the mediators but the ministers of grace (AC XXIV:36).    

Lutheran hymnody:

LSB 834 – O God, O Lord of Heaven and Earth

LSB 520 – Stars of the Morning, So Gloriously Bright

Relevancy of the Book: The author shows with depth the superiority of Jesus as the Messiah over any created element of the world, be it angels, humans, rituals, or sacred space. He Himself created the world and paid the price to redeem the brokenness of the world. Now we are invited to enjoy the benefits of this redemption and follow His footsteps as the agents of the world’s transformation.       

Memory verses: 9:27 “As it is appointed for man to die once, and after that judgement comes”.   

Philemon

 Letter of St. Paul to Philemon   

Title: The title is given based on the main recipient of the epistle. Philemon come from Greek Philéo (to love, to show signs of love [Mt. 26:48]). The name can be translated as “the affectionate one” or “the one who kisses”.                         

Date of writing: The epistle should precede or have the same date as the Letter to Colossians (cp. 1:10 and Col.4:9). It depends on our understanding of the “negotiations” between St. Paul and Philemon – either apostle settles the matter before sending Onesimus or sends him hoping for/relying on the godliness of his addressee (1:21).

Also, having Timothy and Demas in one letter temporal conundrum (cp. 2 Tim. 4:9-10). This challenge can be solved through assumed repentance and return of Demas to “team Paul”. This proposition of later date (after 2 Tim.) can give an explanation to a better mood in comparison to 2 Tim. – St. Paul asks Philemon to prepare a room for him (1:22) for he is ready to be released and travel again.                           

Structure:

a. 1:1-3, Greetings

 b. 1:4-7, Example of Philemon’s love and faith

  c. 1:8-12, I, Paul, appeal

   d. 1:13-14, he served me/on your [possible] consent.

  c’. 1:15-19, I, Paul, write.    

 b’. 1:20-22, Philemon’s [expected] obedience.

a’. 1:23-25, final greetings (a+a’=10 people total)  

 

Main themes: The main theme is a complex understanding of slavery in Ancient World and theology of St. Paul. There is a need to reconcile Gal. 3:28 and 1 Cor. 7:21-22. We do not know the final status of Onesimus in the household of Philemon and can rely only on Paul’s encouragement in 1:16.

The theme of father-son and brotherly relationship instituted via sacrament of the Holy baptism. The apostle sends Onesimus as his son which he begot through the conversion (and assumed baptism) of the latter. He also writes to the congregation in Colossae that from now on Onesimus is their brother (Col. 4:9).

Taking into consideration the timely matters (see Date of Writing) one needs to pay attention to the theme of repentance and acceptance back into a ministerial collegiate of failed fellow workers. Both Demas (2 Tim. 4:9-10) and Mark (Acts. 12:25; 13:13; 15:37-40) ended up being reunited with the Apostle.             

Main Characters: St. Paul to Philemon

Co-signers	Receivers
Timothy Epaphras, Mark, Aristarchus, Demas, and Luke	Apphia (most likely Philemon’s wife), Archippus, Church in Philemon’s house

        

Reflection in other parts of the Bible: The epistle can be seen as a NT commentary on the progression we see first in Torah (Ex. 22:20; Deut. 23:15-16). From “no murdering of a slave” and “no ill treatment to a foreigner” (Ex. 21:20-21; 22:21) through “no ill treatment to a slave” (Deut. 23:16) to receive him “as a beloved brother” (Phil. 1:16).

Family-based relationship within the Church also presented in Gal. 4:19 where St. Paul presents himself as a woman in the pains of child-baring (cp. Gen 3:16; Num.11:11-12; Lk. 13:34).

The theme of hospitality is an important part of Pauline epistles within the Canon of Scriptures (cp. Rom. 12:13; 1 Tim. 3:2; Tit. 1:8; Heb. 13:2 and Gen. 18; Ex. 2:15b-22; 1 Kg. 17:8-24; 2 Kg. 4:1-7, 8-37).          

Lutheran teaching: Book of Concord has only one reference to the Epistle as an illustration on obedience to God’s will (FC SD IV: 17).

Lutheran hymnody: LSB 845 – Where Charity and Love Prevail

Relevancy of the Book: In our world of social distress the Epistle to Philemon gives us the paradigm for the reconciliation between different groups: masters and servants, leaders and the flock, colleagues. The unity given to the people in Christ is the perfect unity of sinful people around forgiving God. As a result, we have an example of encouragement to share the faith not only through the preaching the Word (which is very important), but also by means of social actions.                

Memory verses: 1:6 and I pray that the sharing of your faith may become effective for the full knowledge of every good thing that is in us for the sake of Christ.  

Titus

 Letter of St. Paul to Titus   

Title: This is the third of the pastoral letters of St. Paul (1-2 to Timothy and to Titus). Titus means either “honorable” or “strong/giant”.                       

Date of writing: The Lutheran Study Bible states that the date of writing 68 AD. Possible, but I might suggest a bit earlier date, around 64 AD. The reason is based on the fact that the only time, according to the Book of Acts, St. Paul stops at Crete is on the way to Rome (Acts 27:7-8). The proper identification of the date can be based on the understanding of Nicopolis (3:12). There are three readings of this town – (1) town on the West coast of Greece, (2) town between Jerusalem and Jaffa, (3) St. Paul uses it as a symbolic name “city of victory” for Rome, hoping to achieve judicial victory and being vindicated.               

Structure:

a. 1:1-4, Greetings

 b. 1:5-9, elders and bishop

  c. 1:10-16, dealing with insubordination etc.

   d. 2:1-2, older men

    e. 2:3-4a, older women

    e’. 2:4b-5, younger women

   d’. 2:6-8, younger men

  c’. 2:9-3:2, submissiveness of bondservants   

 b’. 3:3-11, turning from disobedience

a’. 3:12-15, final greetings

 

Main themes: Qualifications for the leaders of the church – both the presbyters/elder and the bishop/overseer. It looks like the St. Paul charged Titus to install one bishop over the island, at the same time instructing him to install several elders. If this conclusion is true, it might help us in understanding of the proper roles of bishops as the overseers of a region, while the elders were the leaders on a congregational level.    

Important inputs on godly behavior for a variety of church members. In a very concise form, the apostle lays out the needed instructions for the moral standards of the older and younger generation of believers.   

Letter to Titus is yet another example where we can observe the interconnection of the mission field. Wherever Nicopolis might be (see “date of writing”), St. Paul asks people to move around the Mediterranean area according to his understanding of the current needs of the mission/church.          

Main Characters: Paul, Titus, Artemas, Tychicus, Zenas and Apollos            

Reflection in other parts of the Bible: There are at least three topical parallels of Titus with the other two pastoral epistles of St. Paul: Christological foundation for the teaching and confession of the church; the need for the transformed leadership of the new Body of Christ and high moral standards for leaders; and the practical ethical lessons the preachers should deliver to their congregations.   

Lutheran teaching: St. Paul greets his younger colleague Titus reminding him of God’s faithfulness to His promises and the fact that God never lies (1:2, cp. Num 23:19). Our confessors use this statement many times throughout the Book of Concord (LC I:46,165; III:120; IV:57; V:14; FC Ep. VII:13; FC SD VII:23).

Probably, the most famous usage of the passage from the Epistle can be found in the Small Catechism of Dr. Martin Luther. Chapter four talks about the magnitude of impact of baptismal waters on the life of a person based on Tit. 3:5-8.

Lutheran hymnody:

LSB 599 – O Gracious Lord, with Love Draw Near (Tit. 3:5-8)

LSB 517:11 – St. Timothy and St. Titus   

Relevancy of the Book: The epistle is the most compact manual for the godly church life. In only three chapters the apostle asserts the deepest theological convictions, gives needed instruction on the question of the church governance, and sets the moral standards for the Christian living for the people of God.           

Memory verses: 

3:5 – He saved us, not because of works done by us in righteousness, but according to His own mercy, by the washing of regeneration and renewal of the Holy Spirit. 

2 Timothy

 2 Letter of St. Paul to Timothy   

Title: This is the Second letter St. Paul wrote to his “child” Timothy. Apparently, there is almost a decade between the letters (see 1 Tim, Date of Writing).   

Date of writing: This Epistle is easy to date – Paul in in Rome (1:16-17; 4:17b), he had his first hearing (4:16), still in chains (2:9a). Luke wrote that Paul spent [at least] two years in Rome (Acts 28:30-31). Putting all these indications together, the letter can be dated around 65 AD.

Date of Narrative: There are two important temporal directions: current situation of St. Paul and reminiscence of Timothy’s upbringing.  

Structure:

a. 1:1-7, Greetings and thanks

 b. 1:8-18, Paul’s difficulties (names)

  c. 2:1-13, my son, share what you have heard from me.

   d. 2:14-19, Godly worker avoiding shameful people.

    e. 2:20-21, vessels in the house of God

    e. 2:22-26, you flee passions, pursue righteousness.

   d’. 3:1-9, Avoid ungodly people

  c’. 3:10 – 4:5, You follow my teaching.

 b’. 4:6-18, Paul’s difficulties (names)

a’. 4:19-22, Final greetings.

 

Main themes: There can be deduced two main themes. First, the most obvious, faithfulness and piety of a minister. In the realm of faithfulness, the Apostle brings up three examples: soldier (2:3-4; cp. Eph. 6:12-17), athlete (2:5, cp. 1 Cor 9:25), and a hard-working farmer (2:6; cp. Ps. 126:5-6).

On a more subtle level: readers can see a theme of Apostle’s personal disappointment, especially as his case develops. He was not able to defend himself at the first hearing, there are many who are doing him harm, and [maybe] he is not sure that he will be freed. Yet, in all these circumstances he trusts in the Lord and sees that even court rooms can be used for proclamation of the Word, and Lord will take him to heavenly kingdom (4:17b; cp. Phil 1 and 2).         

Main Characters: Paul, Timothy. People are sending greetings to Timothy: Eubulus, Pudens, Linus, and Claudia, and all the brothers.

Those who support Paul	Those who oppose Paul	Those who left Paul
Lois, grandmother of Timothy Eunice, mother of Timothy Household of Onesiphorus, Mark, Tychius, Carpus   Prisca and Aquila Erastus and Trophimus	Phygelus, Hermogenes, Hymaneus and Philetus, Alexander the coppersmith	Demas to Thessalonica Crescens to Galatia Titus to Dalmatia [only Luke is with me]

 

Reflection in other parts of the Bible: Four steps pattern of the discipleship is based on the family pattern of Psalms (78:5-7) and societal testimonies in the times of the Prophets (Joel 1:3-5)

References to the Old Testament sacrificial system (4:6). Drink offering typology drawn from Ex. 29:38-41 and Num 28:1-8.

Lutheran teaching: Scripture is the norm and the standard for all teachings. It should be exercised for proclamation of the Word and rebuking of sinful men (FC, Ep. Sum:1; FC, SD Sum:14; FC SD VI:14; FC SD XI:12).

“While holiness of life and obedience to Christ are expected of all members of the congregation, it is especially important that you, as office-bearers in His Church, show yourself, by word and example, to be faithful to Him in service and Christian devotion”. LSB: Agenda, p. 247 (installation of congregational officers). 

Lutheran hymnody:

LSB 587 – I Know My Faith is Founded (2 Tim.1:12).

LSB 666 – Little Flock, Fear Not the Foe (2 Tim. 4:18).

Relevancy of the Book: The Epistle is important for the life of a Christian for [at least] two reasons. We can learn a proper perspective on life and this world from struggling apostle Paul full of expectation to be re-united with the Lord in heaven. Also, the world then and now is full of impurity, yet God wants us not only wait for heaven, but to pursue righteousness, faith love, and peace here (2:22).

Memory verses:  3:16-17: All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.

1 Timothy

First Letter of St. Paul to Timothy   

Title: This is the first letter of St. Paul to his younger colleague Timothy. His name means either “honoring God” or “honored by God”.                      

Date of writing: There is a standard view on the dates of writing – 62-65 AD (TLSB). Yet, Timothy “disappears” out of the narrative of the Book of Acts in ch. 20. Therefore, we cannot be sure that he was with Paul during his last visit to Jerusalem, imprisonment, and the trip to Rome. IMHO, he – Timothy – is going back to Ephesus together with the elders whom Paul summoned to Miletus before going to Jerusalem (Acts 20:17-38). Then the date goes back to 55-58.          

Structure:

a. 1:1-2, Greeting

 b. 1:3-20, stay away from false doctrine

  c. 2, Prayer for the world and authorities because God saves all people

   d. 3:1-13, Bishops and deacons

    e. 3:14-16, confession of faith

     f. 4:1-5, some will fall away

    e’. 4:6-16, hold this true confession

   d’. 5, relations to older people and elders of the congregation

  c’. 6:1-2, relations to the authorities outside of the church

 b’. 6:3-19, false teachings

a’. 6:20-21, Final greetings

Main themes:

Preeminence of stewardship (good order) of God over the myths, genealogies, vail discussions, relying on what is falsely called “knowledge” (1 Tim. 6:20).

Good order of the prayerful life for the sake of the whole world based on the fact that Jesus is the only mediator between the Creator and all people.

Qualifications for overseers (bishops) and deacons as ministers and relationship with the older men and women in the congregation.

The central point of the Epistle is the Christological hymn as a confession of faith (3:14-16).       

Main Characters: Paul and Timothy, and Hymenaeus and Alexander (as those who are opposing the work of St. Paul, 1:19b-20).          

Reflection in other parts of the Bible:

The letter should be correlated to the events of the Book of Acts chapters 16 to 20 – second and third missionary journeys of St. Paul.

Discussing the financial support of the ministers St. Paul reflects on the institutions of Torah/the Law (Lev. 19:13; Deut. 24:15). But what is more surprising is the fact that he quotes from the Gospel of Luke 10:7 saying “for the Scripture says” (5:18).     

Lutheran teaching: The Book of Concord picks up the idea of Jesus as the only mediator of redemption between God the creation (1 Tim 2:5), using this verse in different documents. It is an important statement by itself, but also as a frame of reference for a proper understanding of the role of the saints (AC XX:9; XXI:2; SA III, XIII:1; FC SD III:23).

Also, our Confessions use 1 Tim. 4:1 as a Scriptural argument to equal the teaching of demons and the attempts to use the traditions of the Church as the norm for theology. (AC XXVIII:49; Ap. VII and VII (IV):40; XV (VIII):4; XXIII (XI):58,63; XXVII (XIII):26; LC III:47).         

Lutheran hymnody:

LSB 378 – Break Forth, o Beauteous Heavenly Light (1 Tim. 2:5)

LSB 905 – Come, Thou Almighty King (6:14-16)

Relevancy of the Book: This Letter of St. Paul should have an important part in our Biblical reading for three reasons. First, it shows us the challenges of the church of the First century AD and the proposed godly ways to overcome them. Careful reading shows that not much have changed in the nature of men and the challenges. Second, we see very close relations between the Apostle and Timothy – he calls him “my child” (1:18). It will be even more obvious in the Second Letter of St. Paul to Timothy. Third, it is important to note the usage of quotations from Luke labeled as Scripture (5:18).         

Memory verses:

4:16 – Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.

2 Thessalonians

 Second Letter of St. Paul to Thessalonians  

Title: The letter can be seen as the continuation of the 1^st Thessalonians or a prequel to it. The decision will depend on interpretation of 2 Thes. 2:1-3. If the passage is a follow up on 1 Thes. 4 then this epistle is truly the second one. On the other hand, 2 Thes. 2:1-3ff. can be the first attempt to warn the believers at Thessalonica on the Day of the Lord concept and expectation of His arrival.                 

Date of writing: Finalization of the date of writing will depend on the decisions made concerning the order of the letter 1^st vs 2^nd (see “title”, and “date of writing” on the 1 Thessalonians).         

Structure:

a. 1:1-2, Greeting.

  b. 1:3-4, thanksgiving

    c. 1:5-12, Judgement of Christ

      d. 2:1-12, The man of Lawlessness

        e. 2:13-17, Stand Firm

      d’. 3:1-5, Prayer to be defended from the Evil one

    c’. 3:6-12, Practice of righteousness

  b’. 3:13-15, Warning of rebellious brothers  

a’. 3:16-18 final greeting

Main themes: Inevitable judgement that will be executed by Christ – cp. both Apostle’s and Nicene creeds.

Man of Lawlessness – very powerful, miracle performing person who will deceive the ones who rejected the truth.  

Standing firm in the faith/faithfulness by giving thanks (eucharist) in all circumstances (1:3; 2:13).

Importance of working (warning against idleness) for personal godliness, providing for the needs of the church, and support of commissioned brothers.     

Main Characters: Paul, Sylvanus, and Timothy (same names as 1 Thes.).          

Reflection in other parts of the Bible: Ministers of evil can/able to perform miraculous signs – just as the priests of the hard hearten pharaoh during the Exodus (Ex. 7:20-24; 8:1-7; 8:16-19). The evil one described in the epistle might correspond to the spirit of the antichrist (1 John 2:28; 4:3) and to beast of the earth who wears the number of the man (Rev. 13:11-18).   

Paul picks up the theme of Jesus’ second coming from his previous letter to the congregation (cp. 1 Thes. 4). The lawless one will be destroyed by the power of His mouth (breath here, and the sword in Rev. 1:16).

Good works should reflect the life of faithfulness (2:16-17, cp. Eph. 2:8-10; James 2:14-26).    

Lutheran teaching:

The very beginning of the letter (1:3) is used to discuss the benefits of the Sacraments (AC XIII:2), sanctification (LC II:57), and prayers for fulfillment of Ten Commandments (LC III:2).

2:3-4 The passage appears in the context of discussing the Church – its ruling, its ministries, role of Pope, and content of the prayers – in various confessional writings [Ap. VII and VIII (IV):4; XV (VIII):18; SA II IV:11; Tr. 39; LC III:47).    

Lutheran hymnody:

LSB 833 – Listen, God is Calling

LSB 919 – Abide, O Dearest Jesus  

Relevancy of the Book: There are at least two important lessons readers can take away from the reading and studying of the epistle. First, the imminence of Christ’s coming. It might look like a delay to us, it is still the fact of human history that will come to fruition at God’s appointed times. Though we don’t need to waste the precious time of awaiting being the idle “busybodies”.

Second, the power of the Word of God is mightier than any tricks, miracles, or signs that the evil one can perform. Staying firm in the Word will help us to endure to times of temptations and tribulations being faithful to the only God: Father, Son, and the Holy Spirit.       

Memory verses:

3:10 – For even when we were with you, we would give you this command: if anyone is not willing to work, let him not eat.

1 Thessalonians

 First Letter of St. Paul to Thessalonians  

Title: The congregation is founded by St. Paul, as Luke describes it in Acts 17:1-9. Therefore, it is not surprising to hear the fatherly tone of his affection toward them (2:7-8, 11-12).             

Date of writing: There are two possible dates for the letter. First, it is written in 51 AD while St. Paul was in Athens (cp. 2:2 and Acts 16:16-40; 3:2-6 and Acts 17). Second, taking 2:14-16 into an account it is possible that the apostle wrote his epistle later, around the time of Jewish revolt of 66-70 AD (St. Paul was released of his changes from Rome by that time).       

Structure:

a. 1:1, Greeting.

  b. 1:2-10, our example to you to imitate

    c. 2, Pauls’ ministry to Thessalonians

      d. 3:1-5, we sent Timothy

      d’. 3:6-13, Timothy’s report

    c’. 4, Their life pleasing to God

  b’. 5:1-27, how to imitate

a’. 5:28 final greeting

Main themes:

Purity and holiness of life of God’s people (2:10 and 4:3-5)

Day of the LORD (4:13 – 5:11). It might be helpful to read this section together with 1 Corinthians 15.

Daily godly habits – work, prayer, giving thanks in all circumstances.    

Main Characters: Paul, Sylvanus, and Timothy.          

Reflection in other parts of the Bible:

St. Paul sets aside the power of the Word in comparison to the words of flattery. In a similar way he elevated the status of the Word vs. the wisdom of this world in his letter to Corinth (1 Cor. 1:18-25).

The ideas of purity and holiness are based on the Levitical instructions (Lev. 11 – 15 and 17 – 22).

If we believe that 1 Thes. is an early letter than it is worth noting that St. Paul gives more thought and devotion to the idea of the armor of God for a believer in the Letter to Ephesians 6:10-17.    

Respect for the leaders of the church (5:12-13a) is addressed in Heb. 13:17 and pastoral letters of St. Paul (1 Timothy, 2 Timothy, and Titus).

Lutheran teaching:

Dr. Melanchthon uses 4:4 – control of one’s body in holiness and honor – as an illustration for the sanctity of marriage. Ap. XXIII (XI) 43, 65. 

5:17 is a valuable passage on prayer, LC II:19; III:24, 47; FC SD II:16. As a connection with God, as a thankfulness and praise, as a something we can exercise as a gift of relations with Him.

4:13-18 is used in the rite of Comforting the bereaved (Pastoral Care Companion, CPH [2007], 102)

Lutheran hymnody:

LSB 801 – How great Thou art (v. 4 when Christ shall come, 4:16-17)

LSB 763 – When peace like river (v. 4, the Lord shall descend, 4:16)

Relevancy of the Book:   

The Epistle is a great reminder of the wholeness of our lives in Christ. The apostle shares the we are born into life through the work of His faithful ministers who “father” us to maturity. Therefore, we need to give them proper honor and support. Then, while we exercise our daily living, we need to maintain the godly standards of purity and holiness – for the sake of the communion of saints and for the positive witness to the outsiders. And, as we are loosing our brothers and sisters to eternal glory, we have a comforting promise from God – our resurrection in Christ. We know that we will be gathered by the throne of God with all the saints who preceded us for He is the Father of all.         

Memory verses:

4:14, for since we believe the Jesus died and rose again, even so, through Jesus, God will bring with Him those who have fallen asleep.