- Paul's First Missionary Journey (13:1-14:28) 47-48 A.D. took place in SE. Asia Minor.
Saturday, 24 November 2012
A. Paul's First Missionary Journey (13:1-14:28) 47-48 A.D. took place in SE. Asia Minor.
Paul's First Missionary Journey (13:1-14:28) 47-48 A.D. took place in SE. Asia Minor.
Paul's Second Missionary Journey (Acts 15:36-18:22) from 49-52 A.D. covered Macedonia &Achaia
Paul's Third Missionary Journey (Acts 18:23-21:16) 52-56 A.D. covered Asia (4,000 mi
Paul's Fourth Missionary Journey - Imprisonment from Jerusalem to Rome (Acts 21:17-28:31).
Paul and the Hellenistic mission
MISSION OF PAUL
SCOPE OF THE PAULINE MISSION
PAULS MISSIONARY STRATEGY
TO THE JEWS
TO THE GENTILES
Jesus identified what is missing to see a great harvest of souls. He said, "The harvest is plentiful but the workers are few (Matt. 9:37)." A great need in the church today is a way to multiply workers for a greater harvest. By increasing the number of workers, the scope and depth of the harvest can be increased as well. There is much talk today of the need for mentors. Mentoring leaders is indeed a critical need. Multiplying mentors is needed even more.1As a biblical example of mentoring for multiplication this article will examine the apostle Paul. Many have written on the missionary strategies of Paul in the New Testament. Typically, these studies make a broad stroke examination of Paul’s ministry calling out specific behavior and value with the assumption that they were characteristic of all Paul's ministry. Rarely are there any comparisons of the journeys looking for differences in strategic approaches. We usually think of Paul as a teacher, but consider him as a learner and God as his teacher, while we reexamine the Acts of Paul. What we will attempt to show is that Paul was a learner throughout life (Philippians 3:12-16) and that the Lord sovereignty led Paul in each of his journeys to discover values and principles that could saturate an entire empire with the word of God. This article will examine Paul’s missionary methods, and demonstrate that he improved upon their effectiveness and fruitfulness with each journey as he focused more concerted energy in mentoring and multiplying leadership. We will gain a better understanding of Paul's maturing in ministry.
A. Paul's First Missionary Journey (13:1-14:28) 47-48 A.D. took place in SE. Asia Minor.
The team for this trip consisted of Paul and Barnabas (and John Mark, for a portion). And their method was that of traveling evangelists going from town to town, making some disciples and then moving on. They covered some 1,500 miles in about a year’s time, so the results they saw were an obvious work of God that most of us only dream of. But the work was mostly addition growth, and the churches that were left behind
Needed some significant follow-up work (Acts 14:21-23; 15:36; 16:1-5; 18:23). Paul and Barnabas were the founders of each church, and when they left so went the church leadership. For this reason it was paramount that they allow some time for God's leadership to rise to the surface. Then they could go back with apostolic authority and appoint those who were indeed elders of each church. Some of Paul's most influential apprentices were born into the kingdom during this first mission including:
Timothy (Acts 16:1) and Gaius (Acts 20:4) of Debra, Luke, and Titus (Gal. 2:1-3). None of these men whereof use on the first journey. It wasn't until Paul's return through the same towns that he could even begin touts these men to use in the ministry. Nevertheless, they are a great testimony to the fruitfulness of Paul and Barnabas' first missionary trip. One can only wonder what the New Testament would be like without these men
In the resource Raising Leaders for the Harvest, by Robert J. Logan and Neil Cole, Leadership Farm
Systems (LFS). is introduced and explained with biblical, historical and contemporary examples. This article development that results in natural and spontaneous multiplication of disciples, leaders, ministries and churches. For a greater understanding of the principles and process see the above resource available fromChurchSmart Resources (800) 253-4276.
Do these works (Acts13:1-4), and God brought much fruit for years to come. It was also important for Paul to have Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ” (Ephesians 3:8).The apostle Paul was undoubtedly the greatest missionary of all time. It is well to take note of his missionary strategy, for it was designed to reach the greatest number with the highest efficiency. In the first place, although he by no means neglected his Jewish countrymen, his calling was to all peoples of the world. As possible, he tried to “preach the gospel in the regions beyond” where it had never gone before (II Corinthians 10:16), “not where Christ was named, lest I should build upon another man’s foundation” (Romans 15:20).He especially concentrated on great cities, particularly the major seaports. He had come from the large city of Tarsus himself, and he preached in the great capital, Rome, and in Athens, the world’s cultural center. Philippi was the “chief city” of Macedonia (Acts 16:12), as was Corinth in Achaia and Ephesus in Asia Minor. Antioch, Troas, Thessalonica—all were great seaport cities. Establishing solid churches in such cities would provide centers for carrying the gospel throughout the world. In considerable measure, his ministry in these cities seemed to reach people of special ability or opportunity to teach and influence others, such as the philosophers at Athens, the proconsul Sergio’s Paul us at Pathos, the honorable women of Berea, the school of Tyrannous at Ephesus, and others of like significance. Most important of all were his writings. Paul wrote half the epistles of the New Testament. He traveled at least 15,000 miles and preached to many thousands of people, but His written words have been read by countless millions over 1900 years
CONTENTS Paul is considered to be the greatest apostle or missionary of Christ. From Paul’s birth until his appearance in Jerusalem as a persecutor of Christians there is little information concerning his life .Although of the tribe of Benjamin and a zealous member of the Pharisee party he was born in Tarsus a Roman citizen.
Paul became acquainted with various Greek philosophies and religious cults during his youth there .Van Unit has challenged this assumptions. He argues that the relevant texts (Acts 22:3 ;26:4f) place Paul in Jerusalem as a very small child ; Acts 22:3 is to be read in sequence ;(1)born in Tarsus ;(2)brought up at my mother’s knee in this city ;(3)educated at the feet of Rabbi Gamaliel the elder .As a young man (Acts 7:58;Gal.1:13)Paul was given official authority to direct the persecution of Christians and as a member of a Sanhedrin council ‘cast my vote against them ‘(Acts 26:10). In the light of Paul’s education and early prominence status; his nephew‘s access to the Jerusalem leaders accords with this impression
There is no evidence that Paul was acquainted with Jesus during his earthly ministry (2 Cor.5:16), his Christian kinsmen (Rom .16:7) and his experience of the martyrdom of Stephen (Acts 8:1) must have made an impact upon him. The glorified Jesus’ question in Acts 26:14 implies as much .The result of Paul’s encounter with the risen Christ gives ample assurance that it was an experience of a healthy mind ;and it can be adequately interpreted, as indeed Luke does interpret it ,only as a miraculous act ,which transformed Christ’s enemy into his apostle.
Page 6 of 18, The Mentoring for Multiplication Model
Apart from an interval in the Transjordan desert Paul spent the 3 years following his baptism preaching in Damascus (Gal.1:17).Under pressure from the Jews he fled to Jerusalem, where Barnabas ventured to introduce him to leaders of the understandably suspicious Christians .His ministry in Jerusalem lasted scarcely 2 week for again Hellenistic Jews sought to kill him .To avoid them , Paul returned to the city of his birth , spending there a ‘silent period ‘of some 10 years . No doubt it is silent to us.Barnabas hearing of his work and remembering their first meeting , requested Paul to come Antioch to help in a flourishing Gentile mission .These newly named ‘Christians’ soon began their own missionary work. After a year of notable blessing Paul and Barnabas were sent on a “famine visit ‘to help stricken colleagues in Judea.
There is none seen like Paul who travelled for and wide in the Graeco-Roman world and preached the gospel there .Connected with that he formed many churches and Christian communities .Paul was mainly responsible for liberating Christianity from the narrow confines and traditions of Judaism and making it a universal religion suitable for all cultural and social contexts .Being a Jew he could have remained in his own religion .But he chose to come out of his religious framework because of the power of the gospel and wanted to be associated with Christians .Paul stands as a Christian writes as well as a theologian .Half of the New testament writings are ascribed to Paul .
The team for this trip consisted of Paul and Barnabas (and John Mark, for a portion). And their method was that of traveling evangelists going from town to town, making some disciples and then moving on. They covered some 1,500 miles in about a year’s time, so the results they saw were an obvious work of God that most of us only dream of. But the work was mostly addition growth, and the churches that were left behind needed some significant follow-up work (Acts 14:21-23; 15:36; 16:1-5; 18:23). Paul and Barnabas were the founders of each church, and when they left so went the church leadership. For this reason it was paramount that they allow some time for God's leadership to rise to the surface. Then they could go back with apostolic authority and appoint those who were indeed elders of each church. Some of Paul's most influential apprentices were born into the kingdom during this first mission including: Timothy (Acts 16:1) and Gaius (Acts 20:4) of Debra, Luke, and Titus (Gal. 2:1-3). None of these men were of use on the first journey. It wasn't until Paul's return through the same towns that he could even begin to put these men to use in the ministry. Nevertheless, they are a great testimony to the fruitfulness of Paul and Barnabas' first missionary trip. One can only wonder what the New Testament would be like without these men. Five of the New Testament books and over half of the actual written content is given to us in some way because of these men. Certainly it was a good work which they did. They were called by the Holy Spirit to do these works
Roland Allen. Missionary Methods: St. Paul’s or ours? London: World Dominion Press, 1930.
B. Paul's Second Missionary Journey (Acts 15:36-18:22) from 49-52 A.D. covered Macedonia &Achaia.
Paul took Silas with him on his next outing, but he also recruited others (Timothy, Luke1 and eventually Aquila and Priscilla). They began with the same traveling evangelist’s method, but during the course of the trip, God demonstrated that He had an agenda which differed from theirs. This became obvious when He would not allow them to go to Asia (Acts 16:6-10), not until certain lessons were learned. It's not that God didn’t want Paul to reach these people for Christ, He was already preparing something special for Asia, butte man He would use their needed some further refining. In this second journey, God forced Paul to shift to a multiplying church planting strategy, and planted him in one of the darkest cities in the world at this time-Corinth. In the process of getting him there, God sovereignty chiseled down Paul's team until he was left in Corinth "alone". Paul, Silas, Timothy and Luke (16:1-16:40 God showed Paul in dramatic fashion, that he could never recruit a team big enough to be able to leave someone in every town he came to. Paul found that the need for production far exceeded his capacity for production. He ran out of team just when he hit the darkest of cities. The need for the gospel was far greater than the shadow of his leadership influence could extend. Paul, the man who covered 1,500 miles in a single year, was at first frustrated by being stuck in one places alone. He was also more than likely discouraged, and even a little frightened. Yes, Paul, the great apostle was scared. Alone in such a demonically controlled environment must have aroused some anxiety in the apostle. He knew firsthand what it felt like to be beaten and even stoned (Acts 14:19). If he found that the evil in Athens provoked his spirit (Acts 17:16), imagine what a place like Corinth would do. But God had ales son in mind for His student. He appears to Paul in a vision to encourage him, but also to give him message of instruction. His message was "Stay, make disciples here that could be sent out all over the place. You are not alone, I am with you, and I have many here who will join your efforts." Luke describes the message in this way: 1 In order to find Luke's involvement on this particular journey one must "And the Lord said to Paul in the night by a vision, 'Do not be afraid any longer, but go on speaking and do not be silent; for I am with you, and no man will attack you in order to harm you, for I have many people in this city.' And he settled there a year and six months, teaching the word of God among them (Acts 18:9-11)."
This marked a truly dramatic shift in the apostle's methodology. In essence, the Lord challenged Paul to rise up a team from out of the harvest itself. It was here at Corinth that Paul first learned the strategy of multiplying church planters in a single church ministry, who can then be sent out to start new works by making disciples. Soon after Paul received this word from the Lord, he won Aquila and Priscilla to Christ2and mentored them using on-the-job training, both literally as a tentmaker (Acts 18:3) and figuratively as church planter (Acts 18:18). These two were used by God not only here in Corinth, but also in Syria (Acts18:18), Rome (Rom. 16:3), and Ephesus (Acts 18:19-28; 1 Cor. 16:19; 2 Tim. 4:19). Instead of just producing a church, he reproduced a missionary team that could go from there all over the empire producing churches just as he had once done. Paul found that the gospel's influence could spread twice as far and twice as fast when he focused his energies on reproducing his leadership.
Boring, M.E. Boring. What Are We Looking For?: Toward a Definition of the Term
Christian Prophetic Society for Biblical Literature Seminar Paper, Missoula, 1973
One prominent example of their effective ministry is the discipline of Apollo’s who immediately took prominence in the kingdom as a preacher. Dr. Luke digresses from his story of Paul's missionary activity in uncharacteristic fashion to elaborate on the identity and ministry of this man¾Apollos.One must ask why Luke would present this digression. Granted, Apollo’s was a significant leader in the New Testament church, but there were many others that were significant as well yet did not merit any special attention from Luke. Those who were mentioned earlier in Luke's account, have little or no part in the rest of the book. In fact, people are only mentioned when they cross into the path of Paul, and even then there is little said (i.e. James-Acts 21:18). We know that these great men continued to be used by God, but Luke seems intent on only revealing the ministry of Paul.Apollos was not a disciple of Paul's directly, but rather a second generation disciple. Was this really digression from Paul's ministry, or actually a further elaboration of the multiplying effect of Paul’s influence? Perhaps it was Luke's intention to grant us a glimpse of the fruit of this new strategy Paul was beginning to implement. Aquila and Priscilla led Apollo’s to faith in Christ3, and mentored him in the same manner that Paul had done for them (Acts 18:24-28). It is of interest to note that Luke uses almost identical language in describing both
C. Paul's Third Missionary Journey (Acts 18:23-21:16) 52-56 A.D. covered Asia (4,000 mi.).
Having learned this valuable lesson, Paul, on this next journey, invested himself completely to the task of mentoring and multiplying leaders from the harvest who could be deployed into the harvest. With this trip, only a one-man team was needed¾Paul the multiplying mentor.6 Paul implemented a regional church planting saturation strategy from Ephesus for three years and in that time reached all of Asia with multiplication (Acts 19:8-10; 20:31).From Paul's first century perspective of the world, there was great urgency to get the good news out to everyone everywhere. It is important to understand that Paul would not willingly venture into an area that had already been evangelized. He had a strict philosophy that he would not build on another's foundation. He wrote to the Romans:"And thus I aspired to preach the gospel, not where Christ was already named, that I might not build upon another man's foundation (Rom. 15:20 NAS)."So when Paul arrived in Ephesus and set up his ministry there, first in the synagogue and later in the school of Tyrannus,7 we can be assured that there were no other Christians in the city. There were some strong evangelistic contacts in the city which Paul had met briefly on his previous journey but none had actually accepted the gospel as yet (Acts 18:19-21).8 Paul claims to be the apostle for the church (Eph. 1:1) and as such to have laid the foundation for the church (Eph. 2:20). He was the first to bring the gospel to Asia.
Others would build on the foundation, but only Paul can claim to be the foundation layer.
Paul's missionary journeys never took him to all the cities of Asia Minor. Instead he stayed in Ephesus, trained men, and sent them out to reach all Asia with the word of the Lord. Ephesus became the mother church to all the churches of Asia Minor. The Apostle John came to have a prominent ministry here. Some believe that it is the Ephesians church that he referred to as "the chosen lady" and to the other Asian churches
Bull, Norman J. The Rise of the Church. London: Heinemann Educational Books, Ltd., 1967.
As "her children (2 John 1)." Later, he was to receive the Revelation of Jesus Christ on the Island of Patmos. The Revelation was addressed to the "seven churches of Asia Minor (Rev. 1:4)" and Ephesus is the first church (Rev. 2:1-7), probably because she is the mother church of the rest. It is interesting that Paul writes to the Colossians and mentions that he had never actually met them personally. Nor had he met the church at Laodicea. He wrote:"For I want you to know how great a struggle I have on your behalf, and for those who are at Laodicea, and for all those who have not personally seen my face, (Col. 2:1 NAS)."
Paul's Fourth Missionary Journey - Imprisonment from Jerusalem to Rome (Acts 21:17-28:31).
We don't often think of Paul's imprisonments as missionary journeys, but I assure you¾he did! In fact, Paul claims to have more success in his missionary role from jail than he did in any of his previous missionary journeys. Being locked up wasn't a hindrance to his missionary activity, it was an enhancement! While under arrest, Paul saw even "greater progress" in the gospel, without even leaving his front door.
Eventually, according to his own words, Paul reached all the Gentiles from a prison cell. Talk about a cellbasedministry!!Listen to what Paul states:"Now I want you to know brethren, that my circumstances have turned out for the greater progress of the
Gospel, so that my imprisonment in the cause of Christ has become well known throughout the whole praetorian guard and to everyone else, and that most of the brethren, trusting in the Lord because of my imprisonment, have far more courage to speak the word of God without fear." (Philippians 1:12-14 NAS)
Whether the following refers to his first Roman imprisonment, or his last, the words are still incredible. He again states:"At my first defense no one supported me, but all deserted me; may it not be counted against them. But the
Lord stood with me, and strengthened me, in order that through me the proclamation might be fully accomplished, and that all the Gentiles might hear; and I was delivered out of the lion's mouth." (2 Tim.4:16-17 NAS).How did Paul manage such an effective global influence from his jail cell? 1. His legal appeal itself brought the gospel to many.
In his first imprisonment, Paul preached to the greatest political rulers of the day including Felix governor of Judea (Acts 24:10-26), Festus, his successor, king Agrippa and his wife Bernice (Acts 25:27-26:32), and Nero himself (Acts 25:11-12; 27:24; 2 Tim. 4:17). He also managed to plant a church on the island of Malta
While in transport to Rome (Acts 28:1-10). Rome even picked up the bill for his travels on this missionaryjourney! 2. His world renowned reputation brought many to hear him in his rented quarters where he was given speaking privileges. His first imprisonment was in Rome where Paul was under house arrest. Paul had already gained such a
World renowned reputation (Acts 17:6) that a crowd came to greet him in Rome when hearrived:"and thus we came to Rome. And the brethren, when they heard about us, came from there as far as the Market of Appius and Three Inns to meet us; and when Paul saw them, he thanked God and took courage. And when we entered Rome, Paul was allowed to stay by himself, with the soldier who was guarding him(Acts 28:14-16 NAS)."
Farnell, F. David. "Current Debate about New Testament Prophecy," Bibliotheca Sacra 149:595. July-September 1992. 1993
It seems this is an unusual spin on the Great Commission in which the uttermost parts of the earth came to him. They came in groves to Paul's rented home where he was given special "speaking privileges" (Acts28:20-29)."And he stayed two full years in his own rented quarters, and was welcoming all who came to him, preaching the kingdom of God, and teaching concerning the Lord Jesus Christ with all openness, unhindered
(Acts 28:30-31 NAS
Paul and the Hellenistic mission
Paul was irrevocably committed to the Hellenistic world. In his youth Paul was bought to Jerusalem in order to be immunized against the infection of the Hellenistic world .But later come to the for mission. Hellenistic Jews had their synagogs there in which the scriptures were real send worship was conducted in Greek His return to Tarsus throughout the rest of his active life he was exposed to the Greek way of life in one city after another for he no longer led a cloistered existence but lived for the most part as a Gentile among Gentiles in order to win Gentile for the gospel
The knowledge of Greek literature and thought that his letters attest was part of the common stock of educated people in the Hellenistic world of that day .The direction of his faith and life was by too firmly fixed- first by his Jewish upbringing and then by his submission to Jesus as lord for Hellenism to exercise a decisive influence on his mind.
His proclamation of deliverance and life through Christ crucified brought his gospel into basic conflict with accepted standards of Hellenistic value and gave it the quality of ''folly'' which it had in the eyes of those of his hearers who made their assessments by what Paul called ''the wisdom of the world'' [ 1 cor.1:20 ff ] .
MISSION OF PAUL
About AD 46 Paul and Barnabas, commissioned by the church in Antioch, embarked on an evangelistic tour. Their strategy which became a pattern for the Pauline missions was to preach first in the synagogue .Some Jews and Gentiles ‘God feared’ accepted the message and became the nucleus for a local assembly . When the mass of Jews rejected the gospel, sometimes with violence, the focus of the preaching shifted to the Gentiles.
Meanwhile the influx of Gentiles into the church raised many questions concerning their relations to Jewish laws and customs. A number of Jewish Christians were insisting that Gentiles must be circumcised and observe the Mosaic Law if they were to be received ‘at par’ in the Christian community.
Paul seeing in this Judaizing movement a threat to the very nature of the gospel expressed his opposition in no uncertain terms. First he rebuked Peter publicly. Secondly, hearing that the Judaizing heresy was infecting his recently established churches Paul wrote a letter of warning to the Galatians in which the Pauline credo
Bulloch, James. Pilate to Constantine. Edinburgh: The Saint Andrew Press, 1981.
Caird, G.B. The Apostolic Age. London: Gerald Duckworth & Company, Ltd., 1955.
,’salvation by faith’ was forcefully presented.
These events in Antioch gave rise to the first great rise to the first great theological crisis in the church. The ensuing council gave the judgment that Gentiles should have no greater burden than to abstain from food offered to idols, blood meat. The effect of this decision was to sustain Paul’s contention that Gentiles were under no obligation to keep the Mosaic Law. The restrictions seem to have been principally for local application and an aid to Jewish-Gentile relationships.
Paul took a new companion, Silas on his second missionary tour. From Antioch they travelled to the churches of Galatia and at Lustrate added young Timothy to the party. Then Paul saws a vision saw a man of Macedonia’ beckoning to him. Thus his evangelization of Greece began. Then Holy Spirit moved Paul’s eyes once more upon the earlier forbidden province of Asia.
In many ways the Aegean period was the most important of Paul’s life. The province of Asia so important for the later church was evangelized and the Christian outposts in Greece secured. During these years he wrote the Corinthian letters, Romans and perhaps one or more Prison Epistles which in the providence of God were to constitute a holy and authoritative Scripture for all generations. For the apostle this was a time of triumph and defeat, of gospel proclamation and threatening heresies of joy and frustration, of activity and prison meditation. The risen Christ used all these things to mould Paul into his image and to speak through Paul his word to the church.
From Antioch Paul travelled overland through the familiar Galatians region to Ephesus. There he met certain ‘disciples’, including Apollo’s who had known John the Baptist . On this foundations the church grew and God performed such extraordinary miracles that certain Jewish exorcists began without success to use the name of ‘Jesus whom Paul preaches’.
SCOPE OF THE PAULINE MISSION
Paul understands the world primarily through in terms of man ,man guilty and lost in God's sight but who out of grace is called to salvation in Christ. Man ' lost and called to salvation , embraces all men, Jews and Gentiles .All without distinction ;this does not mean that Paul adopted the later classical world's notion of man the idea of the essential and natural equality of men.
The thing make all men one in Paul's view is not nature but the fact that God is one and has now united all by means of Christ’s act of redemption and lordship .Paul significantly did not simply abandon the idea that Israel had a special place in the saving history .
The sketch of the Hellenistic synagogue shows that because of his ancestory education and gifts, the youthful Paul, still a member of the Jewish faith was eminently marked out to become a missionary to the Gentiles. The Diaspora synagogues mission was fairly liberal in its principles, being satisfied if the ''God fearers ''drawn from the heathen into adherence to the Jewish community pledged themselves to confess belief in the one God and to observe a minimum of ritual commandments and the basic ethical commandments of law.
In A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church. Edited by Philip Schiff. Grand Rapids: W. R. Eerdmans Publishing company, 1956; reprint, Grand Rapids: William. B. Eerdmans Publishing Company, 1983.
PAULS MISSIONARY STRATEGY
Missionary strategy of Paul to various cultural groups is given in 1 Corinthians 9:19-23 .Here says how Paul adopted himself to people of different cultures .He do mission of Christ to the Gentiles as a slave of Christ. Basic principles of Paul’s missionary strategy are adaptation.
TO THE JEWS
Paul was a born Jew ,circumcised on the eighth day ,of the people of Israel ,of the tribe of Benjamin, a Hebrew born of Hebrews and was a Pharisee .As far as the basic core of the gospel is concerned Paul did not make any compromise with Jewish gospel .
According to W.D Davies
''The sources of Pauline Christianity lies in the fact of Christ but in wrestling to interpret the full meaning and implications of that fact, Paul constantly drew upon concepts derived from Rabbinic Judaism. This means that he did not change his cultural affiliation even after becoming a Christian .Within the limits of the freedom granted in the gospel, Paul was among the Jews as a Jew in order to win them . He did not disown his religious and cultural heritage. He made it in the service of the gospel.
TO THE GENTILES
Paul took upon himself the challenge of the Gentiles in the light of the Gospel. According to Acts, Paul showed a high sense of accommodation to the Gentiles and their thought forms. He did not insist that the Gentiles should observe Jewish laws, particularly circumcision. Though Paul is strong in faith he takes care of the weak because he is called to win the weak. His accommodation to the weak does not mean accepting the values of the weak but leading them to Christ.
By identifying himself with different cultural and social groups , Paul thinks that he has 'becoming all things to all men '.The phrase ' all things to all men ' does not mean that he was of the same approach to all groups of people.
In short, Paul makes it clear that he is completely at the disposal of Christ and there is nothing in his own peculiarities and practices that could erect a barrier between Christ and the community. Though he adapts himself to various It is interesting how Paul takes advantage of this scenario while writing to the Ephesians. He describes thievery soldier he was chained to while picturing the armor of God, and concludes that section by asking the church to pray for boldness in telling others about Jesus. Perhaps he was preparing himself even as he wrote to share the gospel with that very soldier he described. He always was mentoring new leadership that he would then send out all over the globe to Paul had many creative ways in which his prison term furthered the gospel. But having visitors, appearing before rulers and judges and sharing the gospel with prison guards are not enough to get the gospel out to the extent which Paul claims to have accomplished. It is the opinion of this author that the last means was the most prolific-mentoring and multiplying leadership. The reason that Paul
Crowe, Jerome. From Jerusalem to Antioch: The Gospel across Cultures. Collegeville: The Liturgical Press, 1997.
could say that "the Lord stood with me, and strengthened me, in order that through me the proclamation might be fully accomplished, and that all the Gentiles might hear" is that his voice was being carried out by empowered apprentice leaders. This is the only explanation that can make sense of Paul's claims that his imprisonment was cause for greater progress. The only way that being stuck full time under house arrest was more effective than being free totravel and preaches is if Paul was effectively releasing others to take the word out all over the empire. This hedid.Paul was never intentionally alone. Wherever he went, whatever he did, he brought along apprentices. Of the thirteen letters Paul wrote eleven of them mention others who were with him. Even at the end, in his most desperate and lonely hour, while sitting in a dungeon on death row, Paul was not alone (2 Tim. 4:11).When Paul sent out the epistles to the Asian churches, he also sent with them Onesimus and Tychicus (Col.4:7-9). When he sent his letter to the Philippians from his confinement he also sent out Timothy andEpaphroditus (Philippians 2:19-30). But we also find that Paul had a team of several others who remainedwith him, including Luke, Mark, Demas, Aristarchus, Jesus who is called Justus, and Epaphras (Col. 4:10-12; Philemon 23-24). Just tallying up this list reveals an entourage of ten apprentices. Paul lived a lifestyle of constant mentoring and giving himself to others. He multiplied himself many times over, and this is how he reached all the Gentiles. Perhaps the most obvious example of one whom Paul won to Christ, disciple and then sent out during his Roman imprisonment is Onesimus. Onesimus was a slave owned by another disciple of Paul's whom wehave already mentioned-Philemon. Onesimus must have seen the difference that the gospel made in his master’s life, but he did not receive the gospel himself under Philemon's ownership. Seeking freedom, he eventually ran away from his master and wound up in Rome. While there he found out that the apostle Paul was in prison and receiving visitors. Being a fugitive, alone in a large hostile city, Onesimus must have had a sense of desperation in his soul. Remembering the difference the message of Paul made in his master's life, he sought him out at great risk to his own life.14 Paul led Onesimus to Christ in his jail cell15 (Philemon 10),trained him to be helpful in ministry (Philemon 11), and sent him out to benefit and expand the church(Philemon 12). Paul even seems to indicate that Onesimus could have an effective missionary ministry if the church would send him out (Philemon 13-16) What ever happened to Onesimus? One thing is for sure, whether he was released from his obligation to his earthly master or not, he found the freedom he was so desperately looking for! But what became of his ministry? The Bible doesn't say, but history can tell us something.
We can assume that Philemon forgave him, 16 just because this letter was circulated and eventually canonized which probably would never have happened if Philemon refused the message of the letter. "I gave a godly welcome to your church which has so endeared itself to us by reason of your upright nature, marked as it is by faith in Jesus Christ, our Savior, and by the love of Him. You are imitators of God; and it was God's blood that stirred you up once more to do the sort of thing you do naturally and have now done to perfection…In God's name, therefore, I received your large congregation in the person of Onesimus, your bishop in this world, a man whose love is beyond words. My prayer is that you should love him in the Spirit of Jesus Christ and all be like him. Blessed is He who let you have such a bishop. You deserved it!"17Onesimus may have grown to become a renowned bishop of the prominent Ephesians church, one admired by his peers across the kingdom! Onesimus stands throughout eternity as a beautiful testimony of the fruitful ministry Paul experienced while jailed in Rome. His ministry started as a convert of Paul's, raised up as leader from the harvest and for the harvest.
1) Boring, M.E. Boring. What Are We Looking For?: Toward a Definition of the Term
Christian Prophetic Society for Biblical Literature Seminar Paper, Missoula, 1973.
2) Bull, Norman J. The Rise of the Church. London: Heinemann Educational Books, Ltd., 1967.
3) Bulloch, James. Pilate to Constantine. Edinburgh: The Saint Andrew Press, 1981.
Caird, G.B. The Apostolic Age. London: Gerald Duckworth & Company, Ltd., 1955.
4) Callahan, R. prophecy and Ecstasy in Greco-Roman Religion and in 1 Corinthians
Novum Testmentum, 1985.
4) Chrysostom, John. Saint Chrysostom: Homilies on the Epistles of Paul to the
5) In A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church. Edited by Philip Schiff. Grand Rapids: W. R. Eerdmans Publishing company, 1956; reprint, Grand Rapids: William. B. Eerdmans Publishing Company, 1983.
6) Conzelmann, Hans. History of Primitive Christianity. Translated by John E. Steely.
Nashville: Abingdon Press, 1973.
7) Crone, T.M. Early Christian Prophecy: a Study of its Origin and Function. Baltimore: St. Maris University Press, 1973.
8) Crowe, Jerome. From Jerusalem to Antioch: The Gospel across Cultures. Collegeville: The Liturgical Press, 1997.
9) Davies, J.G. The Early Christian Church, History of Religion Series. New York: Holt,
Rinehart and Winston, 1965.
10) Eusebius. Book 3, Chapter 1: the Parts of the World in Which the Apostles Preached Christi [on-line], accessed 25 August 1999, http://www.ccel.org/fathers2/NPNF2- 01/Npnf2-01-08.htm#P1497_696002; Internet.
11) Farnell, F. David. "Current Debate about New Testament Prophecy," Bibliotheca Sacra 149:595. July-September 1992. 1993
12) Forbes, Christopher. Prophecy and Inspired Speech in Early Christianity and its
Hellenistic Environment. Tubingen: Mohr, 1995.
13) Frend, W.H.C. The Early Church. Philadelphia: P.B. Lippincott Company, 1966. The Rise of Christianity. Philadelphia: Fortress Press, 1984.
14) Gonzalez, Justo L. The Story of Christianity: The Early Church to the Dawn of the
Reformation, Vol. 1. San Francisco, CA: HarperSanFrancisco, 1984.
15) Goppelt, Leonhard. Apostolic and Post-Apostolic Times. Edited by Kurt Dietrich Schmidt and Ernst Wolf. Translated by Leonhard Goppelt. 1st English ed. London: A. and C. Black Ltd, 1970.
Sermon No 1
The Nazareth Manifesto
Gospel of Luke is the gospel to the universe. His purpose was to give a historical account. .Which would show Theophilus that what he had already learned about Christianity? Lukan material very shortly speaks the birth narrative of Jesus. He gave more importance to the birth narrative of the John the Baptist. He is trying to express the historicity of the origin birth of Jesus. The focus of physician Luke has to express Jesus has the universal savior not only for the Jews but also for the Gentiles. So that we can say, Gospel of Luke is the gospel of the universe, no class or subjugation and discrimination.
Immediate Context of the Passage
Jesus’ Galilean ministry began about a year after Jesus’ baptism and temptation. Comparatively Luke gave more emphasis to his Galilean ministry than other gospel writers. In Lukan, consumption emphasizes “the power of the spirit” in Jesus’ ministry resulting in his subsequent frame.
Luke Chapter 4 verses 18-19 speak the holistic mission of Jesus. This is otherwise known as the Nazareth manifesto. The prophecy of Isaiah 61:1-2 describes the deliverance of Israel from exile in Babylon in terms of the year of Jubilee. However, its ultimate fulfillment awaited the coming of the Messianic age.
A. He has anointed me
In his claim Jesus express, He has been an anointed person by God for a special purpose. In God’s mission includes restoration, redemption, liberation, adoption etc.In earthly ministry of Jesus controlled by the spirit of God. Proclamation of Gospel to the poor is ongoing process until the end of the world. In last commandment of Jesus’ He said to his disciples you should receive the spirit and preach the gospel till the end of the universe that means the anointment is the key factor which proclaim the kingdom of God. Anciently kings, prophets, and the high priest were set apart to their work by anointing with oil (I king 19:15-16, Exo 29:7, I Sam 9:16). This oil or ointment was made of various substances, and it was for bidden to imitate it. Hence, those who were set apart to the work of God as king, prophet, or priest, were called the lord’s anointed. Hence, the son of God is called “Messiah” a Hebrew word signifying the “anointed” or the “Christ” a Greek signifying the same thing.
B.To preach the Gospel to the poor
The English word “Gospel” is derived from the two words. “God” or “good” and “spell” by the “poor” are meant all those who are destitute of comforts of this life and who therefore may be readily disposed to seek treasures in heaven all those who are sensible of their sins, or are poor in spirit and all the “miserable” and afflicted. The Pharisees and Sadducees despised the poor; ancient philosophers neglected them but the Gospel seeks to bless them to give comfort where it is feeling to be need and where it will be receive with gratitude.
C.To Heal the broken hearted
Jesus boldly claims tom is the promised Messiah, and his defined ministry here becomes ongoing essence of the good news of the Gospel of the Kingdom of God. In the message Kingdom of God includes the healing of the broken hearted. The whole version of the Jesus mission highlights the deliverance from the sin, mental, spiritual, and physical illness. The queering of this illness is the external expression of Jesus’ Kingdom. Jesus is not a magician or a wizard. He is anointed one who is to the broken hearts. That means the actual process of gospel indented to develop the whole personality of a human being.
D.Prclaime liberty to the captives (Lk: 4:18b)
Exile or captivity is come from the rule of Satan. Here is Jesus’ ministry he breaks the satanic bondage in many occasions, some of the physical illness has been caused by these sorts of evil spirits. The whole vision of Gospel highlights Jesus the liberator. He is the breaking force of oppression and bondage.
In this passage, Isaiah proclaimed the acceptable year of the lord. That is the year of jubilee.
E. To set at liberty them that is bruised.
The word “bruised” here evidently has the same “General” significance as “broken hearted” or the contrite. It means those who are “pressed down” by great calamity, or whose hearts are “pressed” or bruised by the consciousness of sin. To set them “at liberty” is the same as to free them from this pressure, or give them consolation.
F.To preaches the acceptable year of the Lord.
“The acceptable year” means the time was it would be acceptable to God to proclaim such a message or agreeable to him to what under the gospel. The acceptable year-plainly alluding to the year of Jubilee, when all both debtors and servants were set free.
Relevance Of the passage
We are living in a post modernist society. Most of our preachers interpreting Gospel in this own way. Through this passage, Jesus speaks the expectation of Gospel, the audience, results and methods that we are in the expansion of the Kingdom of God. God denies oppression and subjugation. Human rights violation is increased our society.
SERMON NO 2
Prophets are the spokes persons of the YAHWEH. They are standing for God in the midst of God and man. They are conveying God’s justice without any hindrance. The book of Jonah is the history of Jonah the prophet, who preached against Nineveh. He is an appointed person who speaks against the wickedness of the people if Nineveh the great sinful city.
Mission of Jonah
1. Preaching against the wickedness of the city
Jonah is identified as the northern Israelite prophet of the early eighth century B.C. Nineveh was the capital city of the Assyrian empires. The Assyrian empire was a world Empire for about 300 years (900-607). It began its rise to world power about the time of the division of the Hebrew Kingdom at the close of Solomon’s reign of gradually the northern Kingdom of Israel. Thus, Jonah is called by God to prolong the life of the enemy nation, which was already in the process of exterminating his own nation. No wonder he fled in the opposite directorate in patriotic dread of a brutal and relentless military machine, which was closing in on God’s people.
Arise go to Nineveh that great city and cry against it for thus wickedness is come up before me.
2. Prophet run away from God’s appointment
Jonah did not like to preach the Israel’s alit army Assyria because of their wickedness and brutality. He feared the Assyrians so he plans to flee to Tarsi’s. He rose up to flee unto Tarsi’s from the presence of the lord, and went down to Joppa and he found a ship going to tarsi’s. Therefore, he paid the fare thereof and went down into it. To go with them unto tarsi is from the presence of the Lord. He considered that God was peculiarly resident in Judea and. If he got out from the land would most probably appoint another prophet to carry the message, for Jonah appears to have considered the enterprises as difficult and dangerous. In addition, there are for wished to avoid it.
3. The prophet return to God’s Mission
Queue cannot run away from God (Ps: 139:7-12) Jonah learned through own expressive. Jonah learned the will of God a second time this remind us that the will of God is not failed or destroyed, if we do not initially respond to his discipline. Jonah obeyed the God’s command and he went to Nineveh.
4. People turn to God
Jonah proclaims his message in 40 days Nineveh will be overthrown. Amazingly, the people believed The Message and they fast and pray. The king also prays and commands the whole city to call on God in the hopes that God would relent and with draw his Anger. The Nineties repentance was genuine.
Roll of a prophet
Prophets are livingly appointed ideals in every time especially 8th century prophets are the guiding force of Israel in every sense. They are standing against the sin of people. In this exegetical study, the prophet Jonah has been appointed to preach against the wicked city Nineveh. He has been trying to reject in appointment and his mission. However, YAHAWAH used the prophet in his own way through the crisis. He faces a lot from God’s appointment. The end is more fruitful but for this, the prophet faced painful things in his life. We are the ministers of God, God expect a faithful mission throughout in our lives. No question is there we must obey the word of YAHAWAH. He will do his ambition and will no question no criticism.
SERMON NO 3
The Exodus and the Mission
The book of exodus explains the salvation history of Israel; a heavenly appointed man named Moses. Book of Exodus is a historical articulation of 216 years. It begins from Jacobs a patriarch of Israel. The central figure of this broke is the Godly appointed man named Moses. God is the God of History, he has been controlled the history in every time. Through this book, the Holy Spirit emphasizes the growth of Israel, bondage of Pharaoh the king, in the midst of this passage God appointed Moses for the fulfillment of God’s pattern of redemption.
1. I have seen the affliction of my people In Egypt
“I have seen,” I am saying are the most important usage in Jesus’ conversation in his earthly life. In gospel of John, he used many times, “I am”, No one has able to use this sorts of had usage. Than Jesus in his introductory speech YWAH speaks to Moses, I am that I am. I am the God of Israel; I am the God of your patriarch not only in Abraham but also to the father of Isaac and Jacob. The carnal idea of I am saying emphasizes the existence of YAHWEH in every realm in every time everywhere. (Past, present, future) God is beyond the time and tense.
2. My People
The salvation history of Israel begins from God of Abraham from Mesopotamia. In a sense the salvation history of humanity begins from the form which of Israel and Jesus. Here is the Usage my people highlights the attachment of God to Israel. God’s attitude to the neighboring countries is not good. In prophetical language countries, they are gentiles. They are not able to recognize the promise of God and not to receive the permission. That is only God’s people of God.
3. I have come down “to deliver”
The reason of this bondage focuses the sinful nature of Israel most of the occasions they are experiencing the providence care and concern of YAHWEH. They are murmuring, sinned against God. For every sin, we have punishment that came in to the life of Israel. God’s punishment expects the return from sin. In certain occasions, he came personally or through an appointed redeemer. In Israel, salvation history Moses is taking the responsibility of a redeemer. In Human salvation history, Jesus is the redeemer, he appointed person of YAHWEH.
4. Land flowing with milk and honey
This usage emphasizes the forcibility of promise land of canan. God’s permission is not limited within the framework of human calculation and consumptions. He gives fruitful fertility multiplication oriented.
Missiological Evaluation of Exodus event
Moses is the redeemer of Israel. YAHWEH is the creator God and controlling force of history. He has not ready to tolerate the bondage of Egypt in every time He will respond.
In New Testament theology, the incarnate of Jesus is the typical incident of human salvation history. He is the redeemer God. Through his crucifixion, God raveled His love to the humanity.
We care the ministries of the N.T. We will stand for the redemption of follow human being, The God given authenticity and appointment is the intentional queue. That means we are the ambassadors of thy kingdom and work for the kingdom of god. The ultimate focus of our mission is to the expansions of the kingdom of God
SERMON NO 4
Many Christian thinkers have found that Romans is the Key to understand the rest of the Bible. This broke was written by Apostle Paul. He wrote this letter from Corinth; the eastern harbor city. The letter was written at the close of Paul’s third missionary journey. AS the capital of the fourth world empire Rome was the largest and most important city in this world at that time. It was located on the left bank of the river Tiber. The polytheistic Roman religion was fallen to the context of both the cultured and uncultured class of the city. The deakey of Roman polytheism gave ready entrance to the ethical monotheism proclaimed by the Jews.
The Christian faith is announced in the city mainly through.
1). the visitors from Roman: Acts 2:10
2). other believers migrated to Roam through since the years Pentecost.
1. I am debtor.
God says of Paul. He owes them his life, his person, in virtue of the grace bestowed upon him, and of the office which. He has received. Paul had no transaction with the Romans that made him their debtor; but his transaction was with Jesus Christ. The possession of the Gospel makes one debtor to all who have not heard.
Greek and to the Barbarians was the Greek division of all Man kind
The Greek were cultured, educated and civilized. The Barbarians were those whom we label Pagan and heathen. Actually, it is a false division, but it encompasses all humankind and was understood by Romans.
Wise, and to the unwise
They are the intellectual distinction he made between those of the human race. The wise includes the intelligentsia, sophisticates and all intellectual snobs. The unwise literally means, “Fools”. The Gospel is for all intellectual levels.
Paul actually say’s my side is ready to you that are at Rome also is limited to the church at Rome and does not refer to the population.
Having completed this section, let us list the seven reasons why Paul wanted to visit Rome.
1. The will of God V.10
2. Longing to see the saints V.11
3. Impart a spiritual gift V.11
4. Both Paul and Romans mutually comforted V.2
5. Have some fruit in Rome V.13
6. Pay a debt V.14
7. Ready to pay debt V.15
I am not ashamed
The negative is used in the Greek for emphasis. He actually glories in the gospel through it condemns operates and presents a humiliated and crucified savior. These two verses were Paul’s answer to any who thought he lacked confidence in the gospel at Rome.
These are there “I am’s” of Paul in this session that set forth the three missions of Paul
1. “I am a debtor” admission V.14
2. “ I am ready” remission V.15
3. “I am not ashamed” submission V.16
Of Christ is not in the better manuscripts and should be omitted. The emphasis here is here is upon the gospel. What it does and not upon its origin.
For it is the “Power of God”
We get over word dynamite from the Greek word “dunamis’ means power. This dunamis is the ultimate in power. This is the claim Paul makes for the gospel
Unto salvation is the end and effect of the gospel. The Greek word “soterian” simply means deliverance, but the whole bible uses it to include everything from justification to glorification. It is both an act and a process. It is equally true.
1. I have been saved.
2. I am being saved and
3. I shall be saved.
It is universal in scope but limited to those who believe, here is both election and free will. The only method of proclaims salvation is by faith.
To the Jew first, and also to the Greek
Does not imply that the Jew has top priority to the gospel today but rather that chronologically he had access to it first. Jew and Greek is the religious distinction that Paul, makes of the human race. Greek here means all gentiles.
We have an appointed from redeemed God. There is no need of marginalization; oppression; subjection and classification. For gospel no class; cast, creed, divergences like Apostle Paul we are able to preach the Gospel until the end of the earth. In short, Pauline word “debtor” is the responsibility to preach Jesus to the gentiles and to the Jews