Dedication Page

The word of God is living and effective sharper

than any two-edged sword. It pierces to the
division of soul and spirit, of joints and marrow and
judges the intentions and thoughts of the heart.
(Heb.4:12)

This book is dedicated to all those teachers tasked

to pass on the faith by enlightening others as to
the treasures contained in the Holy Scriptures.

Cover design by: Michael Ignatius Remeeus

Table of Contents
1. Introduction
2. Letters to
1
2
1
2
3. Letters to Asia

The Life of St. Paul

Macedonia and Achaia
Thessalonians
Thessalonians
Philippians
Corinthians
Corinthians
Minor
Galatians
Colossians
Philemon
Ephesians

Titus
Timothy
Timothy
4. Letter to the
5. Letter to the
6. The Great

1
2
Romans
Hebrews
Silence

Paul

What d owe know about Paul?

Luke tells us he was born in Tarsus in the province of Cilicia. This explains why he
was fluent in Greek. Both his parents were Hebrew of the tribe of Benjamin. As a
youth he was sent to Jerusalem to study the Law under the famous teacher
Gamaliel. (Acts.22:3) (Phil.3:5)
He became well versed in Hebrew and the scriptures.
With regard to Tarsus,
- -Freedom, immunity and citizenship were granted to the town by Mark Anthony,
and Augustus confirmed these rights. 1
This would explain his Roman citizenship, which he eventually invoked in his appeal
to Caesar.
He became a member of the Pharisees. (The Separated Ones) of which there were
about 6,000 at the time of Christ. The Pharisees were strict observers of the the
law; believed in the Resurrection; had members on the Sanhedrin, the governing
council of the Jews, and tended to come from the wealthy economic class.
To support himself, Paul acquired the skill of tent making. This proved advantageous
to him in Corinth when he met and worked with Aquila and Priscilla, Jews expelled
from Rome by the decree of the Emperor Claudius against all Jews.
Paul went to visit them and stayed and worked with them because they shared the
same trade of tent making. (Acts. 18:3)
It was other Corinthians who cast aspersions on his physical presence and
preaching ability.
His letters are severe and strong some say, But as he is, he has no presence and
he is a poor speaker. (2 Cor.10:10)
In Lystra Paul cured a crippled man. The people were amazed. Barnabas had
accompanied Paul,
when the people saw what Paul had done they cried out in the language of
Lycaonia, `the gods have come to us in human likeness! they named Barnabus,
Zeus and Paul they called Hermes.
(Acts.14:11-12)
Barnabus must have been more impressive physically than Paul if he received the
accolade of being Zeus, the greatest of the Greek Gods.
Paul was present at the stoning of St. Stephen.
and the witnesses laid down their cloaks at the feet of a young man named Saul.
(Acts.7:58)

We can only surmise that young man refers to someone in his early or late 20s.
We have no date for his birth. However to undertake the demanding physical work
required by his missionary journeys would indicate that he was strong physically.
Nevertheless, he was affected by an unknown physical defect that hampered his
work.
Three times I prayed to the Lord that it leave me; but he answered, `My grace is
enough for you; my great strength is revealed in weakness. (2 Cor.12:8-9)
Pauls status in the Sanhedrin must have been significant for him to be granted
letters to the
Synagogues of Damascus that would authorize him to arrest and bring to
Jerusalem anyone he might find, man or woman, belonging to the Way. (Acts.9:2)
We know what happened to him on the way to Damascus. (Acts.9:3-10) It is
marvelous story.
The Way that he set out to persecute became the very community that he
embraced.
His personal encounter with Christ, (Acts 9:4-6) was seared into his soul. It
generated in him a force to evangelize that never abated.
Paul tells us that after his conversion.
I immediately went to Arabia, and from there I returned again to Damascus. Later
after three years, I went up to Jerusalem to meet Cephas, and I stayed with him
fifteen days. (Gal.1:17-18)
After that I went to Syria and Cilicia. (Gal.1:21)
Fourteen years later he went back to Jerusalem with Barnabas and Titus. This was
after his first missionary journey. According to Luke, this first Journey encompassed
Cyprus and the following cities in Asia Minor, Psidian Antioch, Iconium, Lystra, Derbe
and Perga.
This was an important trip to Jerusalem. He had to present his doctrines to the
Mother church gathered in council. There is no record of his meeting Christ and
listening to his sermons as the other apostles had done for three years. Did his
doctrines conform to the Gospel of Christ?
Following a revelation, I went to lay before them the Gospel that I am preaching to
the pagans. (Gal.2:2)
The leaders,

recognized that I have been entrusted to give the Good News to the pagan
nations. (Gal.2:7)
An important question arose. Should non Jewish men be circumcised?
The discussion on this point became heated. (Acts.15:7)
Peter took command and resolved the situation. Non Jewish men were free to
become Christians without the imposition of circumcision.
The council ended peacefully. Paul estates,
They gave to Barnabas and me the right hand of fellowship, agreeing that we
should go to the gentiles and they (Peter, James and John) to the circumcised.
(Gal.2:9)
Then began Pauls second missionary journey. It was an extensive one. Much of it
was covered on land. No doubt this required a lot of travelling on foot. It began in
Syrian Antioch with a disagreement between Paul and Barnabas. Barnabas wanted
to bring his cousin John Mark along with them. Paul refused. So two great men
parted company.
Paul chose Silas as his travelling companion and set out for Tarsus in the province of
Cilicia.
He revisited the cities of Derbe, Lystra, Iconium and Psidian Antioch. It was his
intention to go to Bithynia but The Spirit of Jesus did not allow him to do this.
(Acts.16:7)
Instead he went to Troas on the Aegean Sea, from whence Paul journeyed to
Macedonia at the request of a vision he had one night of a Macedonian begging him
to,
Come over to Macedonia and help us. (Acts16:9)
He landed at Neapolis and went in land to Philippi. Here, he and Silas were flogged
and imprisoned. Paul had driven a fortune telling spirit out of a young girl, much to
the alarm of her owners.
By a miracle in the form of an earthquake, Paul and Silas were set free. They
journeyed to Thessalonica. Here they encountered the hostility of Jews and were
forced to flee to Beroea. Silas remained there.
Eventually Paul arrived in Athens where he tried to interest the Sophisticated
Athenians in the Gospel. He failed. Leaving Athens, Paul made his way to the
thriving port of Corinth. Silas joined Paul in Corinth where they stayed for eighteen
months, lodging at the house of Aquila and his wife Priscilla. Paul was successful in

wining many converts from amongst the Jews and gentiles. He established a
vigorous flourishing church there.
Sailing from the port of Cenchrae, Paul stopped briefly at Ephesus before taking a
ship to Caesarea Maritima. He paid a short visit to the church in Jerusalem and then
returned to Syrian Antioch. Apparently he stayed in Antioch for about one year or a
little more.
Possibly from late Autumn of 52 until the spring of 54. 2
Antioch was again the stepping off point for Pauls next missionary Journey. This was
his final expedition.

The Third Missionary Journey

he departed and went from place to place through the region of Galatia and
Phrygia, strengthening all the disciples. (Acts.18:23)
He retraced his steps in Asia Minor, checking on the welfare of the churches he had
established in Derbe, Lystra, Iconium and Psidian Antioch. From there he proceeded
to Ephesus.
This was the capital of Asia.
It becomes,
The center of his missionary activity for the next three years. 3
While he was here, reports came to him of scandals and divisions in the church at
Corinth.
He wrote at least five letters to Corinth of which only two survive, (One of which is
a composite). 4
One of his early letters was not well received. Therefore he made a hasty visit to
Corinth which he describes as a painful visit. (2 Cor.2:1)
While in Ephesus he tried to convince the Jews about the kingdom of God.
He, went into the Synagogue and for three months he preached and discussed
there boldly. (Acts.19:8)
But they would not accept his message and in fact criticized the Way publically.

Paul separated from the Synagogue and went to a lecture hall owned by a certain
Tyrannus. (Acts.19:9)
- for the next two years, those Greeks and Jews who wished to hear Paul, found him
in the school of Tyrannus. This was the first Christian school for catechetical
instruction ever opened.
It was held not only on the Sabbath but every day in the week. 5.
Some miraculous events happened in Ephesus.
- - the aprons which Paul used for work, and the towels with which he mopped his
brow, when applied to the possessed, expelled demons. 6
Luke confirms this, adding that the sick were cured also. (Acts 19:12)
While Paul was in Ephesus, a silversmith called Demetrius instigated a riot against
the Way. He led the guild of silversmiths, who made silver models of the temple of
the goddess Artemis. They all rushed to the theater of Ephesus.
The mob yelled Great is Artemis of the Ephesians! for two hours until the uproar
was stilled by a brave town clerk who reasoned with the crowd to bring the charges
to the proper court.
This incident prompted Paul to go to Troas. From there he journeyed once again to
the flourishing communities of Macedonia, (Neapolis, Philippi, Appolonia,
Thessalonica and Beroea) and on to Achaia (Athens and Corinth) where he remained
for three months. It is believed that during this stay at Corinth he wrote the Letter to
the Romans at the beginning of the year 58 A.D.
He was about to set sail for Syria when a plot was made against him by the Jews,
so he decided to return through Macedonia. (Acts 20:3)
Paul spent Passover of that year with his much beloved community in Philippi.
Then he set sail for Troas remaining there for seven days.
It was at Troas that Paul brought back to life the young man Eutychus who had
fallen to his death from a three storeyed window.
From Troas Paul journeyed to Miletus where he bid a tearful farewell to the elders of
Ephesus. He continued by ship to the island port of Rhodes, thence to Patara on the
mainland. Here he boarded a ship going to Tyre on the Phonecian coast of Palestine.
He made his way to Caesarea Maritima, the seat of Roman Government in Palestine,
and then on to Jerusalem where he was warmly received by James and the elders of
the Mother Church. His epic missionary journeys had come to an end.

He related one by one the things that God had done among the gentiles through
his ministry. When they heard it, they praised God. (Acts 21:19-20)
Paul took his gentile companions with him to the temple, completing the rite of
purification for the vows they had all made.
Some Jews arrived from Asia and this proved a disaster for Paul. They incited the
crowd against Paul for bringing a gentile into the temple. He was dragged outside
and would have been killed if it were not for the tribune of the Roman Cohort who
rescued Paul from the angry mob.
He asked the Tribune to let him speak to the crowd. Speaking in Hebrew he related
the story of his conversion. The crowd listened quietly until Paul mentioned the
stoning of the deacon Stephen.
Then an uproar ensued. The Tribune ordered Paul taken to the Roman barracks,
where he would have been flogged it he had not mentioned that he was a Roman
Citizen.
At the orders of the Tribune, the Sanhedrin met in full session to hear Paul and the
accusations brought against him.
A great clamour arose when Paul mentioned the Resurrection. This was a serious
point of contention between the Pharisees and the Sadducees. The Tribune ordered
Paul to be taken back to the Barracks.
In the morning the Jews joined in a Conspiracy and bound themselves by an oath
neither to eat nor drink until they had killed Paul. (Acts 23:12)
The plot was uncovered and at night Paul was taken on horseback out of Jerusalem
accompanied by
two hundred soldiers, seventy horsemen, and two hundred spearmen.. (Acts
23:23)
If Lukes account is correct the guard sent to protect Paul was like a small army.
Paul was sent to the procurator of Judea, Antoninus Felix, residing in Caesarea
Maritima, Felix expected Paul to bribe him. (Acts 24:26)
Paul had no money, so Felix kept him in prison for two years.
Felix was succeeded by Porcius Festus. The Jewish leaders approached Festus with
their recriminations against Paul. He told them to go to Caesarea Maritima where he
would hear the case. To curry favour with the Jews, Festus offered to have Paul tried
in Jerusalem.
Knowing that this would mean a death sentence for himself, Paul played his card,

I appeal to the Emperor. (Acts 25:11)

Several days later, King Herod Agrippa and his wife Bernice arrived in Caesarea to
Welcome Festus. They asked to hear Paul. Paul gave an impassioned speech so
much so that King Agrippa said to Paul,
Are you so quickly persuading me to become a Christian? (Acts 26:28)
Neither Festus nor King Agrippa could find anything against Paul to warrant death or
imprisonment.
Agrippa said to Festus, this man could have been set free if he had not appealed
to the Emperor. (Acts 26:32)
Accompanied by other Prisoners and soldiers from the Augustan cohort, Paul set sail
for Rome.
The ship went first to Sidon, then skirting the island of Cyprus, made landfall at
Myra in the province of Lycia. Here the prisoners and soldiers boarded another ship.
Eventually the second ship reached Crete where Paul suggested they spend the
winter. But the Roman officer in charge trusted the experience of the ships captain
and leaving Crete, the ship sailed out into the middle of the Mediterranean sea.
A fierce storm blew up lasting many days, causing all on board to fear the worst.
Paul had been granted a vision and reassured everyone that they would not perish
but that the ship would be lost. An angel had appeared to him saying.
Paul do be afraid, you must present yourself before Caesars tribunal, and God has
guaranteed you the life of all those who sail with you. (Acts 27:24)
The ship ran aground and broke up due to the violent waves. All the people on
board, (276 in all), reached land safe and sound. The ship had reached the island of
Malta.
After three months, Paul sailed first to Syracuse, then to Rhegium on the toe of Italy
and finally to Puteoli on the West Coast of Italy. From there he journeyed on foot to
Rome, where Paul was granted the priviledge of lodging in a private house with a
soldier to guard him.
We do not know for certain what transpired in Rome. The report from Festus was
favourable to Paul. There is a tradition that after his two years imprisonment he was
set free.
He visited Ephesus, Macedonia and Greece. According to the tradition.
Paul would have set up Titus as head of the Cretan Church and Timothy as head of
the Ephesian church. 2 Timothy purports to be Pauls last will and Testament,

written as he was about to face death. It suggests that he may have been arrested
in Troas. (4:13) and brought to Rome again (1:17) where this letter would have been
written from Prison. 7
Eusebius mentions Pauls martyrdom in Rome. He and Peter were martyred during
the persecution of Nero.
In July of the year 64 a fire started near the Circus Maximus at the foot of the
Palestine Hill. It engulfed ten of the fourteen regions of Rome, leaving enormous
crowds of people without homes or shelters. The people revolted. The Christians
were unjustly accused of causing the fire. A large number of them were arrested
and put to death in the most brutal fashion. The persecution of the Christians lasted
from 64 to June of 68.
Constantine built basilicas over the tombs of both Peter (Vatican Hill) and Paul (on
the Via Ostiensis) An obelisk from the Circus Maximus stands today in St. Peters
square. It is a mute reminder of the price Christians paid in the first century, for
their faith.

The First Letter to the Thessalonians

Thesalonia was a port city in Macedonia. Located at the head of the Thermaic Gulf,
it was founded about 315 BC. on the site of Ancient Therma, by Cassander, a
general of Alexander the Great. Cassander named the city after his wife, the half
sister of Alexander. Once the Romans had assumed control of the city after the
battle of Pydna (168 BC) it increased in importance. In 146 BC. Thessalonica
became the capital of the Roman province of Macedonia. The city supported
Octavius at the battle of Philippi (42 BC) and thereby achieved the status of a free
city, having its own magistrates and serving as the seat of government.

At the time of Paul, Thessalonica was an important city for economic, commercial,
and political reasons. Because of its harbor and its location on the Egnatian Way,
the main Roman road across the Balkan, Thessalonica had become a thriving
commercial center. 8
Most probably the letter was written from Corinth in 50 AD. The catalyst appears to
have been Timothys report to Paul on the state of the young church there. Paul,
Silas (Silvanus) and Timothy had established the church there on Pauls second
Missionary journey.
1 Thessalonians is the earliest extant document in the New Testament. It has the
form of a personal letter.
Chapter 1
The letter is not addressed to any particular individual but rather to a group.
Paul emphasizes that the gospel he preached and they received willingly, was not
just a series of discourses but showed the power of the Holy Spirit as manifested in
miracles. He acknowledges that they had opponents.
You experienced the joy of the Holy Spirit in the midst of great opposition. (1:6)
In those years after Pauls preaching, many believers were convinced that they
would witness Christs coming.
And you wait for his Son from heaven whom he raised from the dead, Jesus, who
frees us from impending trial. (1:10)
The impending trial refers to Gods wrath in the final days.
Chapter 2
In Pauls time, wandering philosophical and religious preachers with supposed
answers to the mysteries of life were common place - -Paul wishes to disassociate
himself from such deceiving preachers. 9
Our warnings did not conceal any error or impure motive, nor did we deceive
anyone. (2:3)
Personal advantage was not Pauls aim.
Nor did we try to win money, as God knows. (2:5)
In fact he reminds them
When we preached the Gospel, we worked day and night so as not to be a burden
to you. (2:9)

He encourages the Thessalonians to be worthy of God who called them to share in

his glory and kingdom. This means living a life consistent with their new status as
followers of Christ.
Paul is aware, probably through Timothys report, that the Thessalonians have been
subject to persecution from Jews who see them as a threat to their belief systems
and therefore unwanted competition.
Paul tells them to expect this.
You followed the example of the churches of God in Judea, churches of Jesus Christ.
For you suffered from your compatriots the same trials they suffered from the Jews.
Who killed the Lord Jesus and the prophets. (2:14-15)
To oppose and prevent the preaching of the Gospel is to oppose God; it is sinful
and deserving of Judgement. 10
Not only that, but Paul accuses the Jews for being the cause of Christs death. This is
the only time in all his writings that Paul lays the blame for Christs death squarely
on the Jews. It must have pained him to say so.
Paul states,
We wanted to visit you, and I, Paul more than once; but Satan prevented us.
(2:18)
This is an odd remark. The real nature of the obstacle hindering his visit, is never
explained. Whatever it was, it was a force powerful enough to be equated with
Satan.
Chapter 3
Paul was unable to return to Thessalonica. So he sent Timothy to check on the
situation there. Timothy is Pauls right hand man. Not only has he completely
absorbed the Gospel Paul preached but he has remained steadfast when ridiculed
and subjected to derision.
Timothy returns with good news about the faith of the Thessalonian community and
their respect for Paul and his co-workers.
Timothy has just returned with good news of your faith and love. (3:6)
Paul appreciates how they have been able to
stand firm in the Lord. (3:8)
He desires to return to Thessalonica.
That we may complete the instruction of the believers. (3:10)

He feels their understanding of the Gospel is not complete.

He prays to God the father and Jesus Christ several petitions, firstly to increase their
love for one another and all people (v.12) and secondly to strengthen them in
holiness so that they will be ready for that day when
Our Lord will come with all his saints. (3:13)
Chapter 4
Paul now turns his attention to specific problems. The first deals with unlawful sex.
(v.3) He calls upon the men in particular to behave towards their wives as holy and
respectable husbands. (4:4) and not to engage in lustful passions. The Gospel of
Christ demands a change in attitudes and a higher form of morality than that of the
society around them.
Pagans of the era would commonly believe that sensual indulgence of most kinds
was normal and natural. 11
Some of the Thessalonians may have thought that fornication and adultery were still
allowable. This was simply not the case.
God has called us to live, not in impurity but in holiness. (4:7)
Paul sees another problem. Some in the community appear to be relying on others
for their livelihood. This is unacceptable. He reminds them that it is important to live
quietly with those in their community and,
Mind your own business and work with your own hands. (4:11)
This is an age old problem. How many modern communities have been rattled by
nosey people whose curiosity, bossiness and unsolicited advice has let to serious
social disruptions?
A third problem Paul wants to solve resolves around a misunderstanding concerning
the dead. Some have fallen into the belief that those who died before Christs return
will not be resurrected. He reminds them,
that Jesus died and rose; it will be the same for those who have died in Jesus.
(4:14)
Apparently since the first Evangelization in Thessalonica by Paul and his
companions, some in the new Christian community have passed away. Those who
do not believe in the resurrection have no hope. Paul wants to instill a Christian
hope into his beloved Thessalonians.
He even says of those who have preceeded Christs second coming.

while the divine trumpet call is sounding then those who have died in the Lord will
rise first. (4:16)
Paul does not talk about those non-Christians who have died or those who will die
before the Parousia. All, Christians and non Christians, will resurrect. Why does he
exclude the non-Christians even if they do not believe or hope in an afterlife?
At the Parousia, the living will follow the resurrection of the dead.
We will be brought along with them in the clouds to meet the Lord in the celestial
world. (4:17)
Chapter 5
Paul warns the Thessalonians that the Day of the Lord, the coming of Christ, Will
come like a thief in the night. (5:2) just as suddenly as a pregnant woman will go
into labour.
He therefore exhorts them to be prepared. They are children of the light and
children of the day as opposed to those who belong to the night and the darkness.
They must remain sober and put on the armour of faith, love and hope. This armour
is explained in full in Ephesians 6:14. Unlike some people today who rarely consider
the Parousia an imminent possibility, early Christians were very much concerned
about the end of the world.
He tells the Thessalonians to encourage one another. Mutual encouragement builds
up the community.
Paul instructed people as thoroughly as he could and he left trained and
trustworthy people to follow through on his evangelical work. 12
The Thessalonians are to be grateful for these leaders in their midst.
Esteem them highly and love them for what they are doing. (5:13)
Even if they reprimand members of the community.
Then Paul gives a series of instructions that are important for the Christian life.

Warn the idle.

Encourage those who are discouraged.
Sustain the weak.
Have patience with everyone.
Do not repay evil with evil
Rejoice always.
Pray without ceasing.
Give thanks to God at every moment.

(5:14-18)
He then warns the community,
Do not quench the Spirit. (5:19)
Allow those with gifts of the spirit to use them for the good of the community after
testing their authenticity and usefulness. Use prudence and discernment.
Put everything to the test and hold fast to what is good. (5:21)
Paul then prays for their sanctification by keeping themselves, body, soul and spirit;
blameless (v.23) till Christs return.
We normally talk of body and soul only. Yet Paul identifies another aspect of
each human beings personality, the spirit.
This has a real basis in fact.
St. Teresa of Avila in her great treatise the interior Castle dealing with the spiritual
life has a reference in the Sixth dwelling place of a form of rapture called Flight of
the Spirit. 13
This movement from within the soul is swift. The spirit truly seems to go forth from
the body, yet it is clear that the person does not die. The spirit receives many
revelations. When the soul knows the spirit is again within itself it senses three
things.

Knowledge of the grandeur of God.

Self knowledge and humility.
Little esteem for earthly things.

There is a reference to the spirit also, in the letter to the Hebrews which mentions
the World of God as sharper than a two edged sword.
It pierces to the divisions of the soul and the spirit, of joints and marrow and judges
the intentions and thoughts of the heart. (Heb.4:12)
Paul ends his letter with a request that the Christians greet one another with a holy
kiss. This seems to have been a modest peck on the cheek which has survived in
our present day liturgy as the kiss of peace.

The 2nd Letter to the Thessalonians

There is much debate amongst scholars as to who authored 2 nd Thessalonians. They
believe someone other than Paul for these reasons.

Thess. 2 is a paraphrase of Thess. 1

There is a difference in the expectation of the Parousia. 1 st Thess. Has it
almost imminent; 2nd Thess. suggest signs in the future that will come before
the expected second coming of Christ.
The style and tone of 2 Thess. Is much less personal and more formal than
that of Thess.1

Why was the 2nd Thessalonians written so soon after Thessalonians 1?

Those who believe Paul wrote 2nd Thessalonians say that the second letter is not a
paraphrase of the first letter. They believe,
Paul is reviewing his earlier teaching, adding clarifying comments, because a
situation of near panic over Christs imminent coming has arisen at Thessalonica,
indeed a Pauline forgery circulates espousing the day is at hand. 14
Whether Paul is the author or not, the letter has from the early days of the church,
been accepted as a part of the Canon of Scripture.
Was 2nd Thess. written from Corinth? We dont know for sure. If it was, and Pau laws
the author, then he probably had a copy of 1 st Thessalonians in front of him.
Chapter 1
The letter is addressed from the same companions as in the first letter. They are
Paul, Silvanus and Timothy.
Paul thanks God for the faith of the members of the community. They have not only
stood firm in the face of adversity but their faith and love for one another has
increased.
Those who persecute the Christians will be afflicted when the day of the Lord
comes, if they have not already been afflicted, whereas the Christians will be
granted rest from persecution and suffering.
indeed it is just that God repays with affliction those who persecute you, but to you
who suffer he will grant rest - - (1:6-7)
Gods justice is described in Apocalytic terms. Those who do not recognize God and
do not obey the Gospel of Christ when they have been informed about it, will at the
Parousia,

be sent to eternal damnation far away from the face of the Lord and his mighty
glory. (1:9)
Those who have believed the gospel preached by Paul will have the wonders of God
revealed to them, presumably the Beatific Vision in all its glory.
Chapter 2
Now Paul addresses the problem that has arisen concerning the Parousia. (A Greek
word meaning to arrive at or to be present.) It is another term for the Second
Coming of Christ. Paul speaks of signs that must happen before the day of the
Second Coming arrives.
Two of these sings are : 1. Apostasy.
2. Man of Sin The Anti Christ.
Apostasy must come first, when the man of sin will appear, that instrument of evil
who opposes and defiles whatever is considered divine and holy, even to the point
of sitting in the temple of God and claiming to be God. (2:3-4)
The 20th and 21st Century are witnesses to the greatest apostasy that the Catholic
church has ever experienced. In Western Countries in particular, church attendance
is down to approx. 10% and the scourge of abortion, fornication, adultery, gay
marriage, divorce etc. has reached horrendous proportions. Marriage and the family
have been terribly eroded as sacred institutions.
If Paul is right, then the world is in for a shock soon.
As to the man of Sin, he had yet to appear on the scene, but rumours are rife of
such a one being elected to the See of Peter in the very near future. He will
eliminate church laws and persecute those who oppose him.
Paul talks of a person who will restrain the man of Sin for a set time. When this
person removed from the scene then,
this lawless one will appear with the power of Satan, performing miracles and
wonderful signs at the service of deception. (2:9)
Who is the one who restrains the advent of the Anti Christ?
Many speculate that it was Saint John Paul II. If this is true, then we live in perilous
times. How Paul came to know of these signs, must have been by means of a
private revelation. These are not the result of human reasoning alone. The powerful
influence of evil seeks to draw all to their condemnation. For those who remain
faithful to the gospel and resist the wiles of the Anti Christ, there is the hope that
his end is near, for he is one

whom the Lord is to sweep away with the breath of his mouth and destroy in the
splendor of his coming. (2:8)
The faithful must be prepared to endure a period of unprecedented threat to their
faith. When this letter was read publically, many of the Thessalonians must have
been disconcerted with Pauls apocalyptic language. He realized this, so he reminds
them that they are not alone in striving to live the gospel faithfully. They are a
people called by God because
God chose you from the beginning to be saved through true faith and to be made
holy by the Spirit. (2:13)
God would not desert them in their time of trial.
Paul calls upon the Thessalonians to stand firm and hold to the traditions that we
taught you by word or by letter. (2:5)
He prays for them that God may strengthen them and encourage them with hope
and grant them stability. That God may
Make you steadfast in every good work and word. (2:17)
Chapter 3
Now Paul in turn requests the Thessalonians to pray for the success of Paul and his
companions. They too struggle with opposition from the Evil one. (v.3)
He again impresses upon them the importance of fidelity to the gospel (faith) and
their need constantly to seek the strength of the Lord to endure in the faith (hope).
They must devote their lives to works of love.
Paul instructs the Thessalonians to avoid people who lead idle lives. He reminds
them of the example he and his companions set.
Day and night we labored and toiled so as not to be a burden to any of you. (3:8)
He reiterates his stern command while he was in Thessalonica,
If anyone is not willing to work, neither should that one eat. (3:10)
The members of the community are to isolate themselves from those who are
busybodies, doing no work. (3:11)
And to shame them but not dismiss them as unworthy of salvation. They are to be
warned as brothers.
Those who do not obey the instructions in this letter are to be avoided.

Paul signs the letter in his own hand. We do not know who his secretary was. If it
was written in Corinth shortly after 1st Thessalonians, then it is possible that Timothy
was the scribe. The normal final greetings to individuals that are a feature of Pauls
letters are absent.
Why?

The Letter to the Philippians

Philippi was a leading town in the Roman province of Macedonia, situated in the
plain East of Mt. Pangeus on the Via Egnatia (linking the Adriatic with the Aegean).
Founded in 358 -357 BC by Philip II of Macedonia, it came under Roman rule in 167
BC. And won fame as the site of Mark Anthonys defeat of Brutus and Cassius in 31
BC. In due course veterans of Roman Armies were settled in Philippi and the city,
now made up of Romans and Macedonians, received the prize status of a Roman
colonia enjoying thereby the ius italicum. (Roman Law) 16
The letter to the Philippians appears to have been written in the closing stages of
Pauls stay in Ephesus (c.54-57 AD.)
There is a widely held view that the letter in fact consists of several letters. This is
based on internal evidence.
A sharp change in tone and content occurs at 3:2, Where Paul begins a polemical
passage warning against a set of adversaries - - -Paul seems to make a fresh start at
4:10 acknowledging at length the Philippians gift. 17
In summary then we end up with the following: a) A letter urging unity and joy 1:1-3:1a.
b) A polemical letter 3:1b-4:3,8 & 9.
c) A thank you letter 4:10-20
What do we learn in general from the letter?

Despite the difficulty Paul, Timothy and Silas had starting a Christian
community there, the Christians became Pauls most devoted followers on
the European mainland. Paul delivered a girl from a fortune telling spirit and
the furious owners of the girl seized Paul and Silas and dragged them into the
Market place, where the local authorities ordered them stripped, flogged and
thrown in prison. (Acts 16:16-38)
Then followed a marvelous story of deliverance. And a subsequent apology
from the cities officials.
This community had great esteem and love for Paul.
It is the only community from which he accepted financial support while in
Corinth.
Paul writes from prison in two of the letters.

Women played a leading role in the community especially Lydia.

A God fearing woman from Thyatira city where she was a dealer in purple
cloth. (Acts 16:14)
Two other women are also mentioned, they
are Euvodia and Syntyche. (4:2-3)
The three letters of the composite seem to have been written within a short
time frame. Two letters from prison and the last one after his release. The
thank you letter seems to have been written first. (4:10-20) from prison. It
was followed by the unity and joy letter, also from prison. (1:1-3:1a)
The last letter was a letter warning about Judaizing missionaries and their aim
to have the new Christians circumcised and follow Jewish customs. (3:1b-4:1)
It is presumed to have been written after his release. Paul had encountered
the same situation in both Corinth and Galatia. Perhaps he received a
message from Philippi concerning this problem.
There is a beautiful Cristological hymn in the unity and joy letter that
mentions the divine status of Christ, his kenosis (self emptying) and final
exaltation. (2:6-11)
Overall the letter or composite of letters is one of the great pastoral warmth.
This letter mentions the distinct official positions of overseer and deacon.
It marks the beginning of these offices in the church. (see also 1 Tim. Chpt.3)

Chapter 1
Paul calls the Christians in Philippi Saints.
Not because they are people of high virtue but because God has deigned to share
with them his eternal holiness. 18
Then he mentions bishops (overseers) and deacons. The bishops were not of the
same function or status as they are today. In Pauls time they seemed to be
administrators of house churches. They are mentioned in the plural. (1:1)
Deacons were permanent. They were involved in works of service to the community
and bishops. They probably also preached and evangelized.
Pauls thanksgiving for the Philippians acceptance of the gospel is effusive.
I give thanks to my God each time I remember you, and when I pray for you, I pray
with joy - - -Since God began such a great work in you, I am certain that he will
complete it in the day of Christ Jesus.
(1:3-6)
Paul alludes to his own situation in prison where he may have had to defend the
gospel.
Whether I am in prison or defending and confirming the Gospel, you are with me.
(1:7)

Finally in his introduction he prays that the Philippian Christians may grow in love
and spiritual insight so that in the present they may do good and at the day of
Christ they may be found faultless. 19
Paul now turns his attention to what has happened to him while in prison.
He finds in his imprisonment the providential hand of God. Because his
imprisonment has spread the Gospel to those in the praetorium and to others, and
incited his Christian friends and critics to greater activity on behalf of the Gospel.
20
The whole praetorian guard, and even those outside the palace know that I am in
chains for Christ and what is more, my condition as prisoner has encouraged most
of our brothers who are now emboldened to proclaim the Word of God more openly
and without fear. (1:13-14)
But he says,
others announce Christ to challenge me. (1:17) and says that they think
They are making my prison more unbearable. (1:17)
The reverse actually happens. Paul rejoices because either way, Christ is
proclaimed. Paul reflects now on the place of Christ in his life. He is hopeful that he
may be released, but is aware that he may also be executed.
This does not bother him.
For to me, living is Christ and dying is gain. (1:21)
If he dies he knows he will be united with Christ. However he sees the necessity of
remaining alive to assist the Philippians in their Christian development. And
promises to visit them. This is of course dependent on the outcome of his trial.
Paul knows they presently suffer persecution because of their faith. This should not
sadden or disturb them, for it is righteous suffering. Christ suffered. Paul suffers. 21
Their suffering is not a sign of Gods displeasure, rather it is proof that they are
really practicing the Gospel.
For through Christ you have been granted not only to be believe in Christ but also
to suffer for him. (1:29)
Chapter 2
Paul may have become aware that because of the richness of gifts in the Philippians
community, this has led to disunity. Some may have fallen into the trap of pride and
exhibited a form of superiority over others.

He exhorts them,
have one love, one spirit, one feeling, do nothing out of rivalry or vain deceit.
(2:2-3)
He then offers a practical suggestion to counteract pride.
Consider the others as more important than yourselves. Do not seek your own
interests but rather that of others. (2:3-4)
Then he quotes a Christological hymn.
By far the most famous part of Pauls letter to the Philippians is 2:6-11. It is widely
held that Paul sought to resolve the disunity and tension within the community at
Philippi by quoting at this point an early Christian hymn about the humility and
exaltation of Christ the servant. 22
Who though his condition was divine, did not consider being like God something to
exploit for selfish gain. But rather he emptied himself, adopting the condition of a
slave, taking on the likeness of human beings. And being found in human form, He
lowered himself further still, becoming obedient to death (even to death upon a
cross). Wherefore God has highly exalted him and graciously bestowed upon him
the name that is above every other name, so that at the name of Jesus every knee
should bend, in heaven, on earth and under the earth, and every tongue confess
that Jesus Christ is Lord to the glory of God the Father. (2:6-11)
Paul sets before the Philippians the model of Christs humility for them to follow. The
hymn describes the path of Christ from God to man, from richness to poverty from
first to last, from master to slave. Christ freely rendered himself powerless exactly
as a slave is powerless. By accepting the human condition he was essentially under
unredeemed bondage, with death as the final outcome and for Christ the utter
humiliation of a criminals cross.
For this incomprehensible selfless act, the Father bestowed upon Christ the name of
Kyrios or Lord. Not a human Lord of which there are many, but the King of
Kings and Lord of Lords mentioned in Revelation. (Rev.19:16)
The greatness of this Lord of Lords magnified the name of Jesus. No longer is it the
simple name of a Jewish carpenter, but a holy name to be held in awe and
reverence by all mankind.
Having urged the Philippians to unity and humility, he now exhorts them to take
their Christian life seriously. In fact he tells them,
Continue working out your salvation with fear and trembling. (2:12)

No one can be assured of salvation. We are all sinners because of our damaged
nature and hence the Christian life requires constant vigilance, constant striving for
perfection, constant effort. It is no quest for the faint hearted.
Reflecting on his own situation as a prisoner, he considers himself
being poured out as a libation over the sacrifice and offering of your faith. (2:17)
This libation was an official liturgical act performed by an official or priest for the
state or the people.
Paul hopes to send Timothy to Philippi to assess the situation there. He has great
faith in Timothy, he has proved himself as you know. Like a son at the side of his
father he has been with me at the service of the Gospel. (2:22)
The Philippians had sent Epaphroditus to Paul with financial assistance. During his
stay with Paul he fell seriously ill.
and almost died. (2:27)
Paul had to look after him and bring Epaphroditus back to good health. He is
sending Epaphroditus back to the community. He could quite possibly be the bearer
of one of the letters to the Philippians. Paul considers him a model Christian.
Chapter 3
The discourse of Paul seems to be interrupted here. The problem alluded to here
and the harshness of his comments indicate to many scholars that 3:2-4:1 is
another short letter sent to the Philippians in response to a new problem that has
come to his attention. 24
The problem that has arisen, is the appearance of Jewish Christian Missionaries who
insist that the New Christians must be circumcised and observe the works of the
Mosaic law. Such a problem is not new to Paul. He dealt with the same problem in
Corinth and Galatia.
His language is scathing concerning these Jewish missionaries.
Beware of the dogs, beware of the evil workers, beware of those who mutilate the
flesh! (3:2)
Pauls applying to fellow Christian this stock term of contemptuous abuse, (`dogs)
reserved in Jewish circles for the Gentiles, the unclean, and outsiders generally
reflects the intensity of his conviction about the perversion of the Gospel. 25
He states that the true Christians are those who
serve according to the spirit of God. (3:3)

That is those who circumcise the heart from evil. (Rom.2:29)

Paul goes on to describe his Hebrew background and his membership in the very
select band, the Pharisees. Yet once he found Christ,
All those things I might have considered as profit, I reckoned as loss. (3:7)
Having established his credentials, Israelite, Hebrew, Benjaminite, Pharisee, he
moves on to tell the Philippians of the surpassing value of knowing Christ.
May I know him and experience the power of his resurrection and share in his
sufferings and become like him in his death. (3:10)
Using terms concerning runners, he concedes that he has not yet reached the goal
of being conformed to Christ. Paul warns against the enemies of the cross. His
opponents in Philippi fail to recognize the true significance of Christs sacrifice on
the cross. This is the very basis of Pauls Gospel.
In contrast,
Their belly is their God and they feel proud of what should be their shame. (3:19)
Paul proclaims,
Our citizenship is in heaven. (3:20)
Christians who truly follow Christ and not the Mosaic law, have become future
citizens in the heavenly city and look forward to the transformation of their earthly
bodies, radiant in glory (3:21) through the power of Christ.
Chapter 4
This is a new letter.
Paul has received word of two important women in the community, Evodia and
Syntyche, who have had a serious falling out. He urges them to be reconciled,
asking another member, Sycygus to help solve the problem.
He recognizes that Evodia and Syntyche have their names written in the book of
life. This is a Jewish term for those who will be saved. Then he reminds the
Philippians that the source of their joy is in the Lord.
Rejoice in the Lord always I say again rejoice. (4:4)
He recommends unceasing prayer and to
bring your requests before God. (4:7)
In return they will receive the peace of God, a genuine heartfelt peace,

which surpasses all understanding. (4:7)

He reminds them to practice what they have learned from him. What they heard
him say and what they saw him do.
He thanks them for their financial gift. This was not the first time that they had
supported him.
When I was in Thessalonica, twice you sent me what I needed. (4:16)
However he has learned to endure all situations, having much or having little;
having food or going hungry.
I can do all things in him who strengthens me. (4:13)
His final greetings and prayers bear witness to the close bonds existing among
those who are in Christ Jesus. 26

The First Letter to the Corinthians

Corinth as situated on a plateau at the Southern end of a narrow isthmus and
backed by the 1,750 ft. high Acrocorinth, (Hill) - - it had access to the Aegean and
the Adriatic seas through its ports at Cenchrea and Lechaem respectively. 27
between two seas lay the city of Corinth, which Spurious Mummius (a Roman
General) had destroyed (in 146 BC) and Caesar had rebuilt, (in 44 BC) peopling it
chiefly with his Roman War Veterans - - -Corinth was the chief city of Achaia, with six
hundred thousand inhabitants, two thirds of whom were slaves.
(St. Paul, Apostle and Martyr, I.Giordani P.60 St. Pauls)
Corinth was the capital of the Senatorial province of Achaia, governed by a
proconsul sent annually from Rome. In AD. 51-52 the office was held by Lucius
Lunius Gallio. 28
Corinth in the time of Paul as noted for several attributes.

It was healthy.
It had temples dedicated to a diversity of Roman, Greek and Egyptian deities.
One of the most important temples was dedicated to Venus (Aphrodite). It
had a bad reputation for temple prostitution.

The great Pan Hellenic festival, second in importance only to the Olympic
games, was celebrated every second year.

In terms of sexual morality, Corinth was no worse than any other Mediterranean
Port. 29
As to the composition to the members in the church at Corinth, it seems apparent
that most were from the lower economic class and possibly quite a number of
slaves,
Few among you can be said to be cultured or wealthy and few belong to noble
families. (1 Cor.1:26)
Paul seems to have written quite a few letters to the Corinthians, of which only two
have been preserved. 1 Corinthians was written from Ephesus (16:8), possibly in the
spring of 54 A.D although this date is debated by scholars.
In a letter carried by Stephanas and others (Fortunatus and Achaicus) (16:17) the
Corinthians brought to Pauls attention a series of problems that they wanted his
advice on. Paul also mentions a report made to him informally by some visitors to
Corinth returning to Ephesus.
For I heard from people of Cloes house about your rivalries. (1:11)
The letter and informal report revealed to Paul some misunderstanding that the
Corinthians had concerning the concept of Christian community.

Chapter 1
Paul together with a companion Sosthenes sends greetings of grace and peace and
then he praises the Corinthians.
You do not lack any spiritual gift. (1:7) This seems a bit like flattery because very
quickly he takes them apart for their rivalries.
What I mean is this: Some say `I am for Paul, and other: `I am for Apollo, or `I am
for Peter, or `I am for Christ. Is Christ divided or have I, Paul, been crucified for
you? (1:12-13)
This indicates that the community has divided into factions. The members are
quarrelling amongst themselves.
Paul is grateful that he did not baptize large numbers of them, so that a large group
cannot claim to be his followers. He does however admit to baptizing Crispus, Gaius,
and members of the Stephanas family.

He admits that he did not come to baptize but to proclaim the Gospel. (1:17)
That Gospel is Christ crucified. Something that bewilders us today but would have
been far more incomprehensible to the Jews and Gentiles in Pauls day.
The language of the cross remains nonsense for those who are lost. Yet for us who
are saved, it is the power of God. (1:18)
The Greeks loved worldly wisdom, but this wisdom failed to help them accept that
God acted through a suffering Saviour. The wisdom of God was folly to their minds.
The Jews also rejected a crucified Christ. They expected a warrior Messiah who
would break the bondage of the roman occupation. God has chosen what the world
considers foolish to shame the wise. (1:27)
In the same way
God has chosen common and unimportant people (1:28) to form the church in
Corinth. These are ordinary people. This is their strength. None can boast of wealth
or status. In fact the only boast they should make is that they belong to Christ.
Chapter 2
For Paul, the mystery of Gods plan (2:1) is Christ. He preached a Messiah that was
crucified. This bewildered the Jews and Gentiles alike. On top of that, his
presentation was not the presentation of strident itinerant philosophers that the
people were used to.
I myself came weak, fearful and trembling; my words and preaching were not
brilliant or clever to win listeners. (2:3-4)
Paul came to Athens where he tried to be philosophical in his preaching. This
method failed. So he has learnt his lesson and presents Christ crucified pure and
simple.
We know Paul had visions. In one of them he saw heaven in all its beauty and
wonder. He knew the wisdom of God was beyond human reckoning. He could quote
the prophet Isaiah,
Eye has not seen nor ear heard nor has it dawned on the mind what God has
prepared for those who love him. (2:9) (Isa.64:3)
Gods wisdom is beyond human reasoning.
Gods plan of salvation is the only Authentic wisdom. 30
No one but the spirit of God knows the secrets of God. (2:11)
Only spiritual people understand spiritual things.

Those who are unspiritual do not receive the gifts of Gods spirit, for they are
foolishness to them. (2:14)
Christian minds have the mind of Christ and know the way to God.
Chapter 3
Paul accuses the Corinthians of being spiritually poor.
I gave you milk and not solid food. (3:2)
They have not grasped the essence of Authentic community. They are still divided
into groups.
I follow Paul, and the other I follow Apollos. (3:4)
Apollos is an intelligent preacher from Alexandria in Egypt. He was quite eloquent.
Perhaps more so than Paul. What Paul is pointing out is that both Apollos and he are
Ministers (3:5) in the service of God but it is God who
Makes the plant grow. (3:7) and who rewards each one according to his work.
(3:8)
Paul now introduces the image of constructing an edifice.
One person lays the foundation belief in Christ. Another person builds on the
foundation with precious durable materials e.g. gold, silver or precious stones or
uses weak materials e.g. wood, bamboo or straw. Whatever is used will be revealed
on the day of judgement. The edifice will be tested by fire.
He is referring to the instruction imparted by the preachers and its assimilation by
the listeners. if the assimilation is of poor quality then those weak understandings
will turn to ash when tested by trials.
He then moves from the image of an edifice to the most important building a
temple. A temple is a place of sanctity. Each Corinthian Christian is a temple with
Gods spirit residing within it.
He asks the Corinthians not to divide the community with supposedly worldly
wisdom. He quotes Psalm 94.
The Lord knows the reasoning of the wise, that it is useless. (3:20) (Ps.94:11)
Chapter 4
Pastors should be seen as
Servants of Christ and stewards of the secret works of God. (4:1)

They should not be compared with one another or judged for their personal
qualities.
God is the only judge of everyone including pastors. At his second coming he will
reveal the strengths and weaknesses of all, bringing to light.
Whatever was hidden in darkness and will disclose the secret intentions of the
hearts. (4:5)
His scrutiny will uncover the motivations of each individual.
While the Corinthians boast they are wise, self sufficient, strong and honoured,
Paul and his Christian co workers are treated like fools. They are weak and roughly
dealt with. They are ridiculed and given no respect. 31
We have become like scum of the earth, like the garbage of humankind until now.
(4:13)
However he reminds the Corinthians that People insult us and we bless them.
(4:12)
Paul has taken the Corinthians to task for their arrogance and behavior of
superiority. He wants them to give that up and follow the example he has set. To
reinforce this he sends his trusted co worker Timothy,
he will remind you of my way of Christian life, as I teach it in all churches
everywhere. (4:17)
Timothy is a great companion of Paul.
He calls him,
My dear and trustworthy son in the service of the Lord. (4:17)
Paul points out to the Corinthians that, the reality of the kingdom of God is shown
by its power. It is a transforming force.
The kingdom of God is not a matter of Words but of power. (4:20)
Paul finishes this chapter with a question emanating from his authority as founder
and father of the community.
What do you prefer, for me to come with a stick or with love and gentleness?
(4:21)
Chapter 5
A case of incest. Paul has been informed that a Christian in the community

has taken his wife, his own stepmother. (5:1)

This behavior is against Jewish customs. The community feels proud because of
its new found freedom in Christ.
Paul is aghast at the news and calls for the immediate expulsion of the culprit from
the community, but the decision must come from the community.
Paul uses the example of unleavened bread, which is a symbol of purity, and in
this case the bread used at the Passover of Christ to represent the community.
You should be unleavened bread - - -that is purity and sincerity. (5:7-8)
He mentions a previous letter that is lost, in which
I instructed you not to associate with immoral people. (5:9)
While the Christians have no right to pass judgement on outsiders, they have a duty
to judge those within the community and not to associate with a brother or
sister who becomes immoral, exploiter, gossip (er), drunkard, embezzler. (5:11)
His admonition is quite strong.
drive out the wicked person from among you. (5:13) probably referring to the man
guilty of incest.
Chapter 6
Paul is surprised that some members inside the community are filing law suits
against other Christians in the secular courts. He cannot understand why problems
cannot be solved within the community.
Do you know that you shall one day judge the world? And if you are to judge the
world, are you incapable of judging such simple problems.
Do you not know that we will even judge the angels? And could you not decide
everyday affairs. (6:2-3)
He tells them that the very fact that they have lawsuits against one another means
as a Christian community they have failed. They are injuring themselves.
Paul points out that idol worshippers, adulterers, perverts, sodomites, thieves,
exploiters, drunkards, gossipers and embezzlers
will not inherit the kingdom of heaven. (6:10)
The Corinthians have been baptized in Christ and cleansed from these vices.
you have been cleansed and consecrated to God. (6:11)

He stresses that the body is sacred and they are all members of Christ.
Sleeping with prostitutes defiles their own bodies. He repeats something mentioned
already, (mentioned in 3:16-17)
Chapter 7
Not all Corinthians were casual and a moral in sexual matters some
Apparently are going to the other extreme and regard sexual activity of any sort as
totally inappropriate for the committed Christian; for them celibacy is by far the
best path to follow as they await the day of the Lord. 32
Paul speaks against this. Married people were told.
do not refuse each other, except by mutual consent. (7:5)
To the unmarried he advises them to get married if they cannot control their sexual
urges.
for it is better to marry than to burn with passion. (7:9)
For Paul, fornication and co habitation are not options for Christians.
Paul was celibate. His missionary work demanded it. It had a great value in itself
without in any way denigrating marriage. Paul recognizes celibacy as a gift from
God.
If people were married, then if they separate they should reconcile. They should not
divorce. (7:11) Should mixed marriages between believers and non-believers
continue?
Paul counsels that if the non believer does nothing to frustrate the faith of the
believer, such marriages should continue. 33
The believing spouse sanctifies the non-believing spouse. Children from such a
union are consecrated to God. (7:14) If the unbelieving spouse seeks to separate,
then let him or her do so. No harm is done to the sanctity of marriage.
Paul believes
let each one continue living as he was when God called him. (7:17)
There is no need for dramatic lifestyle changes.
The Jew does not have to alter his circumcision because he has become a Christian,
nor does the Non Jew have to be circumcised.
The important thing is to,

keep the commandments of God. (7:19)

For slaves, becoming a Christian does not free them from their secular bondage.
The slave must come to realize that the freedom granted to a Christian by Christ is
a spiritual one.
Paul is cognizant that
time is running out. (7:29)
Like many Christians he is aware that the second coming of Christ might be soon.
People should remain in their present state, single or married and focus their
attention, not on their daily lives but on preparing themselves mentally for Christs
return.
He continues with his answers on the unmarried. Being unmarried gives people the
time to prepare for the Parousia. They are not distracted by
the things of this world. (7:33)
Nor how to please ones spouse.
Pauls preference is that the young remain single and widows remain widows. This
advice became less appropriate as the Parousia became more and more a feature of
the distant future rather than being immanent.
Chapter 8
Paul continues to answer practical questions raised by the Corinthians.
The current problem is food sold in the public markets. Often it is first offered to
pagan gods. Paul reminds the Corinthians that the pagan idols are without
existence. (8:4)
For Christians,
Yet for us, there is but one God, the Father from whom everything comes, and to
whom we go. And there is one Lord, Christ Jesus through whom everything exists
and through him we exist. (8:6)
Paul does not mention the Holy Spirit.
His words of advice about food deal with concept of conscience. It is linked with
knowledge. He does not want strong Christians to be puffed up (8:1) with
their knowledge that eating food sacrificed to idols does not affect their relationship
with Christ but it may offend Weak Christians who do not understand this. They
will be scandalized.

The strong probably participated in temple banquets (8:10) without any qualms
of conscience. The Weak may refrain from family reunions where idol meat is
served, because of their scrupulosity.
Generally speaking, meat was available in the ancient world only after great
festivals, when the priests sold the surplus of the meat of the sacrificial victims that
was their share. 34
Pauls advice is simple.
if any food will bring my brother to sin, I shall never eat this food lest my brother or
sister fall. (8:13)
The implication is that weak Christians who follow the example of the strong
and go against their own conscience actually sin.
Chapter 9
Pauls status as an apostle has been questioned. The Corinthians compare him to
other preachers. These are sometimes married men. Paul is celibate. The others
accept support from the community. Paul is self reliant. He supports himself by his
tent making, because he does not want to burden the new Christian community.
Because of these attributes, Paul is downgraded.
Paul defends himself and Barnabas.
I am an apostle and I have seen the Lord. (9:1)
Have we not the right to be fed? Have we not the right to bring along with us a
sister as do the other apostles and the brothers of the Lord, and Cephas? (9:4-5)
He draws on the example of a soldier and a farmer. Both are rewarded for their
service. He quotes the law of Moses saying that even oxen threshing grain can
munch on the chaff and grain as they work. A farmer does not plow or thresh grain.
without hoping for a share of the crop. (9:10)
Paul and Barnabas have every right to community support.
Yet he and Barnabas make no use of this right even when,
The Lord ordered, likewise, that those announcing the Gospel live from the
Gospel. (9:14)
He announces the Gospel without claiming due rights, he says
I will do it freely without making use of the rights given to me by the Gospel.
(9:18)

He is determined to preach the Gospel with no material recompense for himself

whatsoever - - -His paymaster is Christ, not the Corinthians. (M.J Taylor S.J, op.cit
P.77)
He preaches to all. For the Jews he follows the Jewish customs. For the Gentiles he
behaves like a gentile. For the weak he became weak. He can justly say,
I made myself all things to all people in order to save, by all possible means some
of them. (9:22)
The basis of Pauls integrity is love for individuals, whatever their religious or social
situation. 35
He turns now to an apology of the runners and boxers in the bi annual games. To
get the prize one has to run intending to win it. (9:24)
He is aware too that like any boxer he must discipline his body, that is his inner
inclinations.
lest after preaching to others, I myself should be rejected. (9:27)
He works tirelessly to succeed and bring the gospel to all. His asceticism is
motivated by his selfless service to all.
Chapter 10
Using examples from the Exodus, Paul warns the Corinthians that even the chosen
people fell into idolatry
and the desert was strewn with their bodies. (10:5)
He is concerned with those who participate in pagan cult meals. They run the risk of
causing Gods wrath to turn on them.
if you think you stand, beware lest you fall. (10:12)
He reminds them that they are living in the last times, (10:11) Although they will
be tested,
God is faithful and will not let you be tempted beyond your strength. (10:13)
He then gives a description of the ceremony of the Last Supper. This meal far
surpasses the temple banquets and requires an act of faith.
Paul gives us the earliest written words we have of the Eucharist. (ca.55-56 A.D)
Where did this information come from? Who informed him about what took place at
the Last Supper? Was it one of the Apostles? Was it from a vision given to him by
Christ? We do not know.

However, his understanding of the sacredness of the event is profound. For him, the
cup of blessing and the bread that we break is a real communion with the blood
and body of Christ.
He reminds the Corinthians of the awesome unity this communion brings in a way
the human mind cannot comprehend.
The bread is one, and so we, though many, form one body, sharing the one bread.
(10:17)
To partake of the temple meals in honour of false idols is to worship devils and to
place it on the same level as partaking of the Eucharist shows how little the
participants understand the sacredness of the Eucharist.
You cannot drink at the same time from the cup of the Lord and from the cup of
demons. (10:21)
Paul continues with the discussion on meat offered to idols.
He points out that while all things are lawful for him, not all things are expedient.
Everything is lawful for me, but not everything is to my profit. (10:23)
It is lawful to eat in the house of pagans and meat sold in the markets. However if
the pagan host says that the meat at his table has been offered to idols then
do not eat out of consideration for those warning you. (10:28)
The rule of thumb that Paul advocates is that the Christians primary task is to give
selfless love to others and glory to God.
With regard to the food,
Do not raise questions of conscience about it. (10:25)
Literally he is saying whatever you dont know wont hurt you. So dont inquire.
Chapter 11
Many women at Corinth are ignoring the time honoured custom of wearing veils at
the liturgical assembly.
at that time, married women and unmarried daughters wore veils protectively to
identify their status, and incidentally to distinguish them from prostitutes. 36
Paul is insisting that men dont cover their heads while women should. He refers to
women being the glory of man and woman being created from man. (in the book of
Genesis)

His arguments seem a bit weak to modern readers.

it is shameful for a man to wear his hair long. (11:14)
It is reference to the practice of homosexuals who had long hair so that they could
plait or tie it up and decorate it.
Such an assertion has no weight in modern times.
What Paul is really saying in a long winded way, is that men should dress as men
and women should dress as women.
Paul passes from the problem of hair to something fundamentally much more
important, conduct at Eucharistic assembles.
There is another form of divisions amongst the Corinthians other than who
baptized who. This time it is a question of divisions created by the wealthy as
opposed to the poor.
The wealthy bring plenty of food and proceed to eat it and get drunk while the poor
go hungry. This repast appears to precede the celebration of the Eucharist. It has
got out of hand.
Paul is disgusted.
For this I cannot praise you. (11:22)
Then proceeds to give a summary of
the tradition of the Lord that I received (11:23) with regard to the Eucharist.
His account is similar to that of Lukes account but independent of it.
This is probably one of the most beautiful parts of his first letter to the Corinthians.
Verses 23 to 27 represent the earliest written account of the Last Supper in the
early church.
(He has already referred obliquely to it in Chapter 10:15-17)
We all profit from his deep reflection on this center piece of the Christian life.
He adds the concept of
proclaiming the death of the Lord until he comes. (11:26)
And warns against those who have gone to excess in the social meal preceding the
Eucharist.
if anyone eats of the bread and drinks from the cup of the Lord unworthily, he sins
against the body and blood of the Lord. (11:27)

To overcome these abuses the church through the ages has imposed a fast from
food and drink originally from midnight, but now the minimum of one hour prior to
taking communion.
It has also imposed a restriction on the reception of the Eucharist for those in the
state of sin.
Unfortunately today, such a restriction is ignored.
Paul uses the sacrilegious treatment of the Eucharist as a reason why
so many among you are sick and weak and several have died. (11:30)
This is a Jewish concept. Sickness is the result of sin. Paul offers no other proof for
this deduction and it seems to lack objective logic. Maybe its a scare tactic.
Nevertheless, his intention is to remind the Corinthians of the sacredness of the
Eucharistic meal.
Chapter 12
Spiritual gifts and harmony. Paul has discerned a competitiveness in the community
concerning spiritual gifts. The first point he makes is that all gifts, ministries and
works come from the same Holy Spirit.
The same God works in all. (12:6)
All the gifts that individuals are given by the spirit are given for the service of the
community.
Wisdom, teaching, faith, healing, miracles, prophecy, speaking in tongues,
interpreting tongues, are all given by the Holy Spirit as he so desires.
The Corinthians place great store on the gift of tongues. Paul places it last in his
list. He does this to point out that tongues is useless for the community unless it
is interpreted.
The spirit gives the church what it needs at the right place and the right time. 37
Paul uses the metaphor of the human body to describe the unity of Christians in
Christ. All the parts are useful and important.
As the body is one, having many members, while being many, all members form
one body, so it is with Christ. (12:12)
If the body were all one part such as the eye,
How could we hear? (12:17)
Parts that appear ignoble are covered out of modesty.

However,
When one suffers, all of them suffer, and when one receives honour, all rejoice
together. (12:26)
He then reiterates the gifts that assist the church. They are basically occupations.
Apostles, prophets, teachers, miracle workers, healers, helpers, administrators and
finally those speaking in tongues. He places tongues last again in order to
reinforce the disdain for those who consider tongues the most important gift.
Chapter 13
Now we come to a classic piece of Christian literature.
Love is the greatest gift.
This hymn to love,
remains one of the most moving passages in all of scripture.
Love is more important than prophecy, knowledge, faith to move mountains, giving
all ones possessions to the poor even giving up ones body to suffer the most
excruciating pain of being burnt.
Paul personifies love.
Love is patient, kind, without envy. It is not boastful or arrogant. It is not ill
mannered nor does it seek its own interest. Love over comes anger and forgets
offenses. It does not take delight in wrong, but rejoices in truth. Love excuses
everything, believes all things, hopes all things, endures all things.
(13:4-7)
When the end comes, all imperfection will pass away but these three things
remain, faith, hope and love.
but the greatest of these is love. (13:13)
Chapter 14
Continues Pauls criticism against tongues. (glossolalia). The Corinthians considered
that speaking in tongues gave a person status. One becomes the mouthpiece of the
Holy Spirit.
He preferred the spirit of prophecy.
the prophet builds the church. (14:4)
He proceeds to argue against glossolalia showing that it is meaningless unless.
someone explains what is spoken. (14:5)

He then refers to someone playing a flute or harp or musical instrument poorly.

who will recognize the tune? (14:7)
In the same way foreign languages have no meaning unless there is interpreter.
If someone prays in the spirit how will the assembly know to say Amen at its
conclusion.
Saying Amen is a Jewish custom that has passed on into Christianity. We say
Amen at the end of our prayers. The Corinthians did likewise.
Paul reminds the Corinthians that it is better to say a few meaningful words rather
than babble endlessly in tongues.
I prefer to say five words from my mind, which may teach others, than ten
thousand words in tongues. (14:19)
Paul believes that any non Christian who enters a Christian assembly would be
disconcerted if a whole group of people were all speaking in tongues at the same
time.
let two or three, at most speak, each in turn, and let one interpret what has been
said. (14:27)
In the same way if many want to prophecy let it be
one by one for the instruction and encouragement of all. (14:31)
And he adds,
because God is not a God of confusion, but of peace. (14:33)
Verses 34 and 35 deal with an entirely different matter. It is the issue of women
being forced to remain silent at the assemblies. Some scholars believe that this
could be a non- Pauline insertion. The directives seem harsh by modern standards. If
they do indeed come from Paul then he may be addressing a problem about which
we know very little. In fact he may be quoting what others are saying in the
Corinthian community.
He concludes by returning to the main thesis of this chapter that the believers
should set your hearts on the gift of prophecy. (14:39)
Without excluding speaking in tongues, and conduct the assemblies,
in a fitting and orderly way. (14:40)
Chapter 15

Some at Corinth are denying the resurrection. The resurrection is the foundation of
the Christian belief in an afterlife. Paul starts to answer this problem by referring
firstly to the tradition handed on to him,
Christ died for our sins - - that he was buried; that he was raised on the third day.
(15:4)
Then he proceeds to back up his argument by the proof of Christs post resurrection
appearances.
he appeared to Cephas and then to the twelve. Afterwards he appeared to more
than five hundred brothers and sisters at once. (15:5-6)
As if that was not enough he adds,
most of them are still alive. (15:6)
So he is really saying, if you dont believe me go and check it out. Go and ask them
yourselves.
Then he refers to his own experience of the risen Christ.
last of all, he appeared to the most despicable of them, this is to me. (15:8)
Paul now points out to them that if Christ has not resurrected then,
His teaching is in vain; he can be accused that he has misrepresented God; the faith
of the Corinthians is meaningless; those who have died are lost.
If Christ has not been raised, then their lives have not been altered. But their lives
have indeed been changed by baptism. He then mentions the end when Christ
will deliver everything to the Father having vanquished
every rule, authority and power. (15:24)
And even death.
The sentence that mention the Son being subject to the Father, v.28 contradicts
somewhat our understanding that Christ will reign as king and his kingdom will last
forever. We believe all three persons of the trinity to be co-equal.
We are not clear at what Paul is saying. Luckily, he digresses to address another
problem occurring in the community, that of proxy baptisms for the dead.
What are these people doing who are baptized on behalf of the dead? (15:29)
Paul does not give his opinion about this practice.

Pauls sacramental theology, however would never have permitted him to condone
such superstition. 39
Two other questions have been raised by the Corinthians.
How will the dead be raised? With what kind body will they come. (15:35)
He begins his answer by taking the second question first. He refers to the different
kinds of bodies. Human, animals, birds, fish and celestial bodies.
in Jewish tradition the stars were considered animate beings. 40
He does draw a distinction between earthly bodies and heavenly bodies. He even
mentions the variety of brightness in the cosmos. In later centuries. Christians
would use this concept to explain the difference in glory of resurrected bodies.
The brightness of the sun differs from the brightness of the moon and the stars,
and the stars differ from one another in brightness. (15:41)
However, he wants to make it very clear that the earthly body decomposes. The
resurrected body will be different. It will be spiritual and not subject to decay.
when buried it is a natural body, but it will be raised a spiritual body. (15:43)
In much the same way that a seed dies and a plant comes up from the earth, Paul
draws a parallel with the resurrected body being totally different from the earthly
body which by analogy is like a seed.
The Resurrection will be instantaneous and heralded by the sound of a trumpet.
The trumpet was part of Jewish apocalyptic imagery. 41
Paul uses this imagery to impress on the minds of the Corinthians the awesomeness
of the second coming. Trumpets will accompany the Saviour on the day of
Judgement.
Once our mortal beings put on immortality, Death which seemed a defeat before
the coming of Christ will give way to victory.
Chapter 16
Paul has commented on the divisions within the Corinthian Community and
answered the questions they posed. He hopes to visit them soon by way of
Macedonia.
He is anxious for the Corinthians to begin a Sunday offering for the church in
Jerusalem.
Every Sunday, let each of you put aside what you are able to spare. (16:2)

He knows they are not rich, so he suggests gradually building up assistance for the
Jerusalem Christians.
The Christians there are generally from the poorer segments of Jewish society and
do not appear to be in great numbers, because of the persecutions they are subject
to from the Jews and the Sanhedrin. On top of that, Palestine appears to be in the
grip of a famine.
Paul hopes that when he takes the collection in company with chosen members of
the Corinthian community, this act of charity will help to break down the animosity
in Jerusalem towards the Gentiles.
Timothy has already left from Ephesus to go to Corinth. Paul asks the Corinthians to
be hospitable towards him.
Make him feel at ease with you. (16:10)
Timothy is a young man but a very trusted aide of Pauls.
The Corinthians have a great affection for Apollos. They would like to see him again
but he is not available. He will visit Corinth later.
Paul encourages the Corinthian Christians to be alert, stand firm in the faith, be
courageous, be strong. (16:3)
He recommends Stephanus, Fotunatus and Achaicus as worthy representatives of
the Corinthians. Then sends greetings from the Ephesians.
All the brothers and Sisters greet you. (16:20)
He finishes the dictated letter by signing it in his own hand, to verify its authenticity,
and makes use of the Aramaic word Maranatha Our Lord Come, anticipating the
return of Christ in the near future.

The Second Letter to the Corinthians

This is a composite letter. In all, Paul seems to have written up to five letters to the
Corinthians. Some have been lost. In the first letter to the Corinthians Paul mentions
a previous letter,
In my last letter I instructed you not to associate with immoral people. (1 Cor.5:9)

As to the composite letter called 2nd Corinthians, most scripture scholars assert that
chapters 1 to 9 represent one letter. Its theme is reconciliation. Chapters 10 to 13
show a sudden switch to reproach and self vindication.
It is possible that while writing letter A (Chps.1-9) news arrived from Corinth of
someone undermining the work of Paul and denigrating his credentials and
authority. His reply is a severe letter.
In both of the letters combined in 2nd Corinthians, Paul is on the defensive.
Outbursts of passion, stimulated by a sense of injury, replace the cool logic that
permitted clear divisions in 1st Corinthians. 42
it will be from Ephesus that he will write the two letters that come down to us as 1
and 2 Corinthians. 43
Other scholars suggest 2nd Cor. Was written from Macedonia. When Timothy
returned from Corinth after delivering 1 Corinthians, he brought the unwelcome
news to Paul that the situation there, far from getting better, had in fact become
worse.
Paul decided he would have to drop things in Asia for the moment, go to Corinth
personally and confront the Corinthians. The visit was made, but did more harm
than good, it failed completely. Paul later referred to it as his painful visit (2
Cor.2:1-2) He was treated badly, especially by the new comer missionaries who
impugned his reputation and denied his apostolic credentials. 44
Disturbed by the lack of respect he received on his painful visit he immediately
wrote a harsh letter to the Corinthians that was delivered by Titus. It was written in
tears. He was so anxious to find out what effect this letter, had on the Corinthian
community.
So afflicted and worried was I when I wrote to you, that I even shed tears. (2:4)
That he travelled to Macedonia to meet Titus on his return journey. Titus could
report that the severe letter had its desired effect. The crisis in Corinth had been
resolved. Paul is greatly relieved.
It is in this context that he now writes the reconciliation portion of 2 Corinthians.
(2 Cor.cc.1-7) Most probably from Macedonia. 45
All of this occurred ca. 55 A.D

Chapter 1

After the initial greeting from himself and Timothy, Paul begins to describe the trials
that beset him while preaching the Gospel. He shares in the sufferings of Christ.
This does not discourage him, because God comforts him in all his trials.
For whenever the sufferings of Christ overflow to us so through Christ, a great
comfort overflows. (1:5)
This comfort is the experience of the presence of God. 46
God does not free us of trials but his presence helps us to endure them.
In a general manner, short on specifics, Paul mentions the trials he and his
companions faced in Asia.
We were crushed; it was too much; it was more than we could bear and we had
already lost all hope of coming though alive. We felt branded for death, - - - (1:8-9)
No one knows for sure what Paul was referring to. One strong possibility is the revolt
of the silversmiths in Ephesus. (Acts 19:23-20:1)
He then proceeds to tell the community his plans to visit them again. He points out
that he is not indecisive, fluctuating between Yes and No. Christ did not waver in his
commitment nor will Paul.
God himself has anointed us and strengthens us with you to serve Christ; he has
marked us with his own seal in a first outpouring of the spirit in our hearts. (1:2122)
What is this seal? It is believed that this seal was the seal of Baptism even though
Paul does not mention Baptism specifically. Paul then gives his reason for not
returning to Corinth.
it was because I wanted to spare you. (1:23)
He did not want a repeat of his previous painful visit and he stated,
I do not want to Lord it over your faith. (1:24) By coming like a triumphant Roman
General because they have been conquered by his severe letter.
Chapter 2
He reiterates his reason for not visiting Corinth again by referring to his letter
written with tears.
The one who caused Paul pain seems to have been suitably chastised by the
community.
The punishment that he received from the majority is enough for him. (2:6)

No name is given for the offender, but Paul calls now for him to be treated with love
and forgiveness.
The one you forgive, I also forgive. (2:10)
Then Paul relates how he went to Troas and then to Macedonia to find Titus, the
bearer of the severe letter. The report of Titus lifted his spirits. He then rejoices in
the fragrance that comes from following Christ.
We are Christs fragrance rising up to God. (2:15)
The triumphal entry of a Roman General into Rome bringing captives with him, was
an occasion for the offering of incense. This incense was a perfume of glory for the
general but a sign of the death that would shortly be metered out to his captives.
Paul makes comparison between himself and his companions and those who make a
personal profit out of their ministry.
Many who make money out of the word of God. (2:17)
Whereas Paul and his companions speak sincerely in the name of Christ without
seeking recompense.
Chapter 3
The one who denigrated Paul in Corinth came bearing letters of recommendation.
From whom we dont know.
Paul counters by saying that he doesnt need letters of recommendation. The
Corinthians community is his letter of recommendation. Pauls letter is different. It is
not written in ink on skins nor on slabs of stone.
but in hearts of flesh. (3:3)
Pauls ability to minister comes from God. It is God who,
has even enabled us to be ministers of a new covenant no longer depending on a
written text but on the spirit. (3:6)
The old covenant had its glory. When Moses came down a second time from Mt.
Sinai, he had to hide his face from the Israelites because the glory of God radiated
from his countenance.
The old covenant has faded. It has been superseded by a more glorious one that
endures with a lasting glory. (3:11)
Why do so many Jews fail to see the glory found in Christs new covenant? They
continue to Veil their faces as Moses did depending on the glory of the law.

Those who accept Christ and remove the veil,

are transformed into his likeness. (3:18)
And experience more and more the glory of god.
Chapter 4
Paul states clearly that in the ministry of the Gospel, he and Timothy and Apollos
have not weakened; have not used half truths; have not behaved with cunningness
and have not falsified the message of God. (4:2)
If what they have spoken remains obscure them he says that the unbelievers had
had their minds blinded by
The God of this world. (4:4)
Whom we know to be Satan.
On the other hand, the gospel Paul preaches in an illuminating force that
has also made the light shine in our hearts to radiate and to make known the glory
of God, as it shines in the face of Christ. (4:6)
Paul seems to be putting into words his vision of Christ on the way to Damascus. It
was a blinding light. (Acts.9:3)
Aware that Paul was dismissed by his Jewish accusers in the Corinthian Community
as a weak person, he readily admits that the he and his companions carry the glory
of God.
in vessels of clay. (4:7)
This for him is proof that divine power has been at work in the apostles to be able to
achieve so much despite their frailty.
God often chooses the weak to confound the strong. He admits that
trials of every sort come to us, but we are not discouraged. (4:8)
They resemble the death of Jesus in their lives so that life may come to those to
whom they preach. In the end
He who raised the Lord Jesus will also raise us up with Jesus and brings us, with
you, into his presence. (4:14)
This is the driving force behind Pauls mission,

to bring people to believe in the Risen Christ, so that the graces flowing from his
resurrection might be shared in by more and more people, giving greater glory to
God. 47
Paul then makes a distinction between
the slight affliction that quickly passes away. (4:17)
To the eternal glory that is so great it is beyond all comparison. (4:17)
So he concentrates on the unseen, which is eternal.
Chapter 5
Paul now moves to a further consideration of death. He calls the human body a
tent, something he is familiar with from his trade. He recognizes that it is not
something permanent and will be replaced by a heavenly dwelling not built by
human hands. (5:1)
From day to day it becomes more clear to him that he must pass through death, the
unbearable fate for which he has some misgivings. Nevertheless, he would prefer
to be away from the body to go and live with the Lord. (5:8)
But he resigns himself to his present existence in order to please the Lord. (5:9)
He warns the Corinthians that each of us,
has to appear before the tribunal of Christ for each one to receive what he
deserves for his good or evil deeds in the present life. (5:10)
Paul must be tired now of talking about himself.
Once more we do not try to win your esteem. (5:12)
He points out that Christ is his focus not humans.
Indeed Christ holds us - - He died for all so that those who live may live no longer
for themselves but for him who died and rose again for them. (5:15)
The person who follows Christ has become a new creature (v.17). This new life
must show itself in changed behavior. The Christian must be oriented towards
others and not towards himself.
Pauls message is one of reconciliation. He follows now the example of Christ, whom
God the Father used to reconcile the world to himself.
Christians must do their part also in universal reconciliation. They too must act as
Ambassadors in the name of Christ. (5:20)

Although sinless, Christ became part of sinful humanity,

So that in him we might share the holiness of God. (5:21)
That is, that we might be reconciled and justified in Gods sight.

Chapter 6
Paul quotes from the prophet Isaiah to reinforce the concept of Gods intervention
through Christ to share in his grace, his holiness. This is the time of their salvation.
This is the favourable time, this is the day of salvation. (6:2)
Paul does not want this grace to be wasted.
let it not be in vain that you received this grace of God, (6:1) this reconciliation,
this unwarranted gift. To prove that Paul and his companions are True ministers of
God (v.4) he proceeds to list in general terms the trials they have undergone in
their ministry. In the midst of all these afflictions verses 4 to 10, he states that they
are always joyful. (6:10)
Then he changes course abruptly after a call for openness, to remind the
Corinthians to avoid unsuitable covenants with non-believers. Those who have
returned to pagan ways.
Chapter 7
This is the final chapter dealing with reconciliation.
He asks that the Corinthians welcome us in your hearts. (7:2)
In the same way he confirms,
you are in our hearts so that together we live together we die. (7:3)
He says that he has great confidence in them and he is proud of them. Paul is
becoming a little bit flowery at this stage, perhaps emotional.
There is no doubt that he was greatly encouraged by the report from Titus.
God who encourages the humble, gave me comfort with the arrival of Titus. (7:6)
Titus was the young man who was given a delicate mission. He had to bear the
severe letter to a community he was not familiar with. Against the odds he was
eminently successful.

Paul refers to his severe letter.

I saw that the letter caused you sadness for a moment but now I rejoice - -because this sadness brought you to repentance. (7:8-9)
In fact the Corinthians were full of apologies for the distress they caused to Paul.
Paul also recognizes that
you were innocent in this matter. (7:11)
The real culprit was a Jew from outside the community.
Chapter 8
Now Paul turns his attention to a practical matter. The churches of Macedonia have
spontaneously taken up a collection for the mother church in Jerusalem. Their
generosity was such that despite being poor they have contributed beyond their
means. (8:4)
Paul wants the Corinthians to take up a collection also. He praises them for their
excellence in everything and that they feel concern for every cause. So he asks
them to
Excel also in this generous service. (8:7)
He uses the example of Christs emptying of himself (Kenosis) to make mankind
rich. As followers of Christ, they should also strive for a generous kenosis,
although he does not want them destitute but advises them to
give from your abundance. (8:14)
In a convoluted way, Paul assures the Corinthians that they will also receive in
abundance. The giver will receive satisfaction and blessings. Like all the churches
that have sprung up, the Corinthians owe their salvation to Christ and the mother
church in Jerusalem who sent Paul and others to bring the Gospel to them.
In order to ensure that the collection is organized properly, Paul sends Titus and two
others to Corinth. He hopes that this will lend transparency to the collection. He also
hopes that these envoys from Ephesus will be well received.
Chapter 9
Paul continues on about the collection. He introduces the concept of rewards.
Rewards will come in proportion to the generosity shown.
Remember; the one who sows meagerly will reap meagerly, and there shall be
generous harvests for the one who sows generously. (9:6)

To drive home the point that what is given by each individual should be given out of
genuine charity and not reluctantly as if by obligation, he states
God loves a cheerful giver. (9:7)
As a means to encourage willingness.
A person with this kind of attitude will find that he always has sufficient for his
needs and some left over to help others,
So that you have enough of everything at all times and may give abundantly for
any good work. (9:8)
God will provide the generous sower with an abundant return and even increase
that persons ability to give,
he will multiply the seed for you and also increase the interests of your good
works. (9:10)
Paul hoped that the response of the poor of Jerusalem would be intercessory prayer
for them and recognition that Gentiles have been graced by God.48
Some scholars believe chapters 8 and 9 form a letter separate from chapter 1 to 7
which is defined as letter A. The general feeling is that chapters 1 to 9 are
continuous and the collection chapters are the finale of letter A.
Chapter 10
In chapter 2. Paul alludes to dissension caused by a single individual who is dealt
with by the majority. Titus took a letter to the Corinthians that Paul is supposed to
have written in tears.
Now in chapter 10 we have the beginning of a different letter.Paul goes straight to
the heart of the matter, backing an appeal for obedience by an assertion of his
authority. 49
Some members of the community attack Pauls authority by declaring Paul is
timid among you and bold when far away from you. (10:1)
Some outsiders have stirred up the community so that a few amongst the mare
bold enough to speak out against Paul. These outsiders are never named, so we
have no idea who they are.
The weapons Paul uses to confront these dissenters are spiritual ones. If they
believe they are followers of Christ then Paul is also. There is a difference though.
He stresses that it was Christ who gave him his authority an authority given
personally that outranks any authority that the dissenters can call on.

One criticism of Paul is that he is good at firing shots from afar, but when he is
actually present he is nothing much to behold in presence or in oratory.
`His letters are severe and strong, some say, `but as he is, he has no presence
and he is a poor speaker. (10:10)
This must have really rankled Paul and put fire in his belly.
Be careful: what my letters say from afar, is what I will do when I come. (10:11)
He rises above their judgements of comparing preachers against one another and
reminds the outsiders that they have no mandate to work in Corinth. He was the
one who preached there first. It was God,
Who let me set foot in your place, I am he who first reached you with the Gospel of
Christ. (10:13-14)
It is not his policy to enter and preach where others have worked already. This is a
pointed barb for his opponents who appear to have been boasting about their
success in Corinth.
He reminds them that self commendation does not gain the approval of God.
it is not the one who commends himself who is approved, but the one whom the
Lord commends. (10:17)
Chapter 11
Now Paul, despite saying he would boast only in the Lord (10:17), defies this policy
by embarking on a course of commending himself, even though he knows it sounds
like foolishness.
He justifies his concern for the Corinthians by introducing the concept of a Jewish
marriage.
For I have promised you in marriage to Christ. (11:2)
And then proceeds to explain how in Genesis the serpent seduced Eve just as the
outsiders have come and seduced the community with
Another Jesus different from the one we preach. (11:4)
Paul is dismayed that the Corinthians have been swayed to accept this new version
of the gospel and you agree! (11:4)
He sarcastically calls the outsiders Super Apostles.

He then embarks on a reminder to the Corinthians that he did not expect them to
support him in his preaching mission. His support came from the churches in
Macedonia.
When I was with you, although I was in need, I did not become a burden to anyone.
The friends from Macedonia gave me what I needed. (11:9)
He did not wish to be indebted to the Corinthians. Did the outsiders accept
support? We dont know. If they did, then it is one more point against them.
The Super apostles come in for acidic criticism.
They are false apostles, deceivers disguised as apostles of Christ. (11:13)
In fact he accuses them of being agents of Satan disguised as Ministers of
salvation. (11:15)
Then he dares to speak boldly as a fool.

Are they Hebrew? So am I.

Are they Israelites? So am I.
Are they descendents of Abraham? So
am I.
Are they ministers of
Christ?
(I begin
to talk like a madman) I am better than they. (11:22-23)
Now he embarks on the True Marks of an Apostle. These are his multitude of
sufferings that he has endured during his ministry.
Five times the Jews sentenced me to thirty nine lashes. Three times I was beaten
with a rod, once I was stoned. Three times I was shipwrecked, and once I spent a
night and a day adrift on the high seas. (11:24-15)
To these sufferings he adds the dangers posed by bandits, Jews, pagans, city
dwellers and false brethren. He has known sleeplessness, hunger, thirst, cold and
the absence of shelter.
One must remember that in his day there was no police. Travelers in rough country
who did not reach an inn at nightfall were subject to all the tribulations that he had
just mentioned.
Without saying it, by inference he accuses the super apostles of having faced
none of these trials and therefore they cannot claim to be authentic missionaries of
the Gospel.

He also sets his trials before the Corinthians as part of his credentials.
Lastly, he mentions an incident early in his apostolic career. King Aretas of
Damascus wanted to arrest him. The city was placed under guard, but some friends
helped him to escape.
I had to be let down in a basket through a window in the wall. (11:33)
Chapter 12
It is possible that Pauls rivals in Corinth claimed to have visions and revelations. A
point supposedly making them superior to Paul. Paul counters with a claim of his
own.
I know a Christian: fourteen years ago he was taken up to the third heaven. (12:2)
(Jewish tradition had a number of heavens) in this case he refers to it as Paradise.
(v.4)
Where he heard words that cannot be told: things which humans cannot express.
(12:4)
To keep Paul humble he was plagued with a thorn in the flesh. He refers to it as a
messenger from Satan. (12:7) Many theories have been put forward to suggest
what this problem was. It could have been psychological or physical. Paul asked God
to release him from the condition.
Three times I prayed to the Lord that it leave me, but he answered, `My grace is
enough for you; my great strength is revealed in weakness. (12:9)
Although he realizes all this boasting has been foolish, he considers that the Super
Apostles are not his equal. He alone has the marks of a genuine apostle.
patience in all trials, signs, miracles and wonders. (12:12)
Not only that, it is clear that Paul is a great contemplative born of his deep faith and
great love of Christ. his visions recorded and not recorded affirm this. His writings
confirm his mysticism. Paul probably financed himself as evidenced by the rhetorical
question,
did Titus take money from you? (12:18)
Paul plans to visit Corinth for the third time. (12:14)
But he hopes not to find the
rivalries, envy, grudges, disputes, slanders, gossip, conceit, disorder. (12:20) that
will again make him grieved over so many of you who live in sin. (12:21)

Chapter 13
By Jewish law, any charge brought against a person must be backed up by two or
three witnesses. This is a warning to the Corinthians. When Paul comes again he will
not have pity on the agitators. He will show them that Christ is speaking through
him. The Corinthians
have been given requisite warnings and in consequence Paul will be free to punish
them if they have not changed by his arrival. 50
Those who would examine Paul should examine themselves.
Are you acting according to faith? Test yourselves. Can you assert that Christ Jesus
is in you? If not, you have failed the test. (13:5)
However his concern is for their success.
We pray God that you may do no wrong.
He doesnt care if they see him and his companions as weak, provided that they are
strong in the faith. His final words to this defensive letter are a call for happiness
and peace.
be of one mind and live in peace. (13:11)
The sign of this peace is a holy kiss.
Greet one another with a holy kiss. (13:12)
This seems to be drawn from the prayers and rituals of the Eucharistic assembly. It
appears to be more overt than our modest handshake or bow at mass today.
Nevertheless, the symbolism of peace and unity were the same in Pauls time as
they are today.

The Letter to the Galatians

Galatia, originally an Indo Aryan tribe of Asia were related to the Celts or Gauls - About 279 B.C some of them invaded the lower Danube area and Macedonia,
descending into the Greek peninsula. After they were stopped by the Aetolians in
278 B.C, a remnant fled across the Hells point into Asia Minor. They harassed that
area widely until Attalus I, king of Pergamum defeated them (ca.239 BC) and fixed
their land between the Sangarius and Halys rivers around the three towns of
Ancyra, Pessinus and Tavium - - -When the last Galatian King, Amyntas, willed his
land to Rome, it was incorporated into the empire in 25 B.C, becoming a province,
Galatia. As such it took in more than the original Galatian Country in Northern
Asia Minor, including a large part of the south and center as well. In the Southern

Area were situated Psidian Antioch, Iconium, Lysta and Derbe. The population of the
whole area was quite mixed: Galatians, Greeks, Gallograeci, Romans and Jews. 51
Paul probably wrote to the Galatians from Ephesus ca. 54 A.D before he wrote to the
Corinthians and Philippians. This letter is addressed to several churches in contrast
to Romans, Corinthians and Philippians which were written to specific cities. The
letters audience seems to be the cities of southern Galatia which were evangelized
on Pauls first missionary Journey Psidian Antioch, Iconium, Lysta and Derbe.
The people addressed are mostly pagan converts. When Paul writes, the Galatians
have all but abandoned Christ as the center of the Gospel. They have replaced him
with allegiance to the Law and the structures of Judaism. 52
The communities are in danger. At first they received the Gospel of Christ
enthusiastically. After their initial fervor dissipated, they felt the need for rules and
practices. During this critical period, preachers of Jewish origin were exhorting them
to be circumcised and to follow the prescriptions of the law. Being recognized as a
branch of the Jews would give them a measure of security under the protection of
Roman laws.
Paul is shaken by the news of their rapid turnaround. This radical change was
prompted by the arrival of Judaizers who impugned the authority of Paul and sought
to persuade the Galatians to follow Jewish customs. The Galatians looked upon the
Law and its practices as a gospel also.
Paul was amazed that they felt obliged to embrace the Jewish scriptures. They
believed that Paul gave them only part of the salvation story. The Judaizers
explained how God gave the law as the means of attaining salvation. Not only did
they contradict Pauls teaching but they also claimed that he was not a true apostle
and had no authority from the other apostles to preach.
When Paul heard what was happening, he became furious. The very Gospel he
preached was completely undermined. He knew there was only one liberating
gospel of salvation Christ. He felt compelled immediately to re-evangelize the
Galatians.

Chapter 1
Paul wants it clearly understood that not only does this new gospel offend him, it
offends also Christ and God the Father.
He says
Christ gave himself for our sins to rescue us from this evil world, in fulfillment of
the will of God the Father. (1:1)

Paul defends himself at the beginning of the letter. He has been commissioned by
the risen Christ.
From Paul an Apostle sent not by human hands nor by human mediation. (1:1)
He voices his shock at the fickleness of the Galatians for forsaking the Gospel he
preached.
There is no other Gospel. (1:7)
Even if an angel brought a different gospel from heaven Pauls reactions would be,
Let Gods curse be on him. (1:8)
He reminds the Galatians that the Gospel he preaches,
came to me as a revelation from Christ Jesus. (1:12)
The essence of the Gospel is that Christ died so that everyone was to be saved,
After his private revelation, Paul says he went to Arabia and later back to Damascus,
I did not seek human advice nor did I go up to Jerusalem to those who were
apostles before me. (1:17)
By Arabia he meant
Probably the Nabatean Kingdom of Aretas IV Philopatis - - in Tansjordan SE of
Damascus. 53
We have no idea what he did there. It is probable that he reflected very much on his
conversion experience and crystallized in his mind the basic tenets of his new found
faith.
He began his preaching crusade in Damascus, remaining there for three years. It is
only after that, that he journeyed to Jerusalem where he met and stayed with Peter
for fifteen days.
During the 15 days spent with Cephas, Paul probably learned traditions of the
Jerusalem church. 54
Then he journeyed to Syria and Cilicia. He would have passed through Antioch on
his way to his home town Tarsus in Cilicia. He spent a long time in Antioch. It is
believed that a strong Christian community flourished there and it is probably here
that he first came in contact with Barnabas a native of Cyprus, and Titus, a native of
Crete. Both were dedicated Christians.
Chapter 2

After a long time, he went down to Jerusalem to lay before the mother church the
Gospel he was preaching. This was important. He had to have the doctrines he was
teaching vetted and clarified by the church leaders there.
lest I should be working or have worked in a wrong way. (2:2)
Paul must have been vigorous in his defense of the Gentiles. In particular he must
have stood his ground on the rights of the Gentiles not to undergo circumcision or
be subjected to the prescriptions of the Jewish law.
We refused to yield even for a moment. (2:5)
In referring to Peter, James and John, he holds them in the greatest of respect.
Unlike himself with his considerable education while they were just fishermen, he
can say of them,
It does not matter what they were before, God pays no attention to the status of a
person. (2:6)
In fact the three apostles, Peter, James and John,
were regarded as pillars of the church. (2:9)
They agreed that Paul and Barnabas should go and preach to the Gentiles,
confirming this commission with the right hand of fellowship. Pauls status was
elevated. Peter was to preach to the Jews, Paul to the Gentiles.
When Peter came to Antioch, presumably after the Jerusalem council, he mixed with
the Gentile converts. Then some emissaries from James arrived and Peter withdrew
from the Gentiles and ate only with the Jewish Christians.
Even Barnabas was part of this insincerity. (2:13)
Paul was not impressed. This behavior was contrary to the doctrines he preached
and offensive to the Gentiles. Paul confronted Peter publically with his hypocrisy
concerning dietary laws.
A person is justified not by practicing the law but by faith in Christ Jesus. (2:15)
It would have taken courage for Paul to take the leader of the church to task.
Paul then explains
a profound insight into the Christian experience: the reshaping of even physical
human life by the transcendent influence of Christs indwelling. 55
I live no longer I but Christ lives in me. (2:20)
True life comes only from surrender to Christ and not to the law.

Chapter 3
Paul now lambasts the Galatians for being persuaded by the Judaizers to turn to
the law for their salvation. His words are strong.
How can you be such fools: you begin with the spirit and end up with the flesh!
(3:3)
The flesh he was referring to was the deeds of the law such as circumcision.
Paul now bolsters his argument by referring to the faith of Abraham.
Those who take the way of faith receive the same blessing as Abraham who
believed, (3:9)
On the other hand those who live by the Law are obliged to fulfill all its
prescriptions, and in this way it proved a curse rather than a blessing. The law gives
no place to faith.
Christ purchased for everyone emancipation from the law and its curse by being
subject to Roman law and crucified like a criminal. He brought us the blessings of
forgiveness and salvation. God made a promise to Abraham that his descendents
would inherit the land of Canaan. The Judaizers were preaching that the Promised
Land was inherited by keeping the Law. Paul reminds them that the promise was
given well before the law. Paul uses 430 years as the time that the promise was
given before the Law. He is mentioning only the stay in Egypt. We do not know for
certain when God spoke to Abraham, but Paul has made his point.
If God has made a Testament in due form, it cannot be annulled by the law which
came four hundred and thirty years later. (3:17)
The Law was a temporary measure used by God, until the descendant would
come to whom the promise had been made. (3:19)
It was a Jewish belief that the Law was ordained through angels. (3:19) (Ex.3:2)
but the promise was given directly to Abraham by God without any mediator.
However, the Law was useful. It made people aware of their many sins. It also
thereby helped to ready the Jews for the coming of Jesus in whom they could find
forgiveness and new life.
The law then was serving as a slave to look after us until Christ came, so that we
might be justified by faith. With the coming of faith we are no longer submitted to
this guidance. (3:24-25)
With the acceptance of Christ the Galatians have become Sons and daughters of
God. This is effected through baptism, whereby all put on Christ like a new

garment. By being incorporated into Christ, all religious, racial, social or economic
differences are dissolved into one believing body of people.
Hence there is no longer any difference between Jew or Greek, or between slave or
freed, or between man and woman. (3:28)
It is a unity in spirit not in accidentals.
Chapter 4
No one is born as an adult. Each person must be a child first. In Pauls time children
destined to be heirs to the fathers wealth were subject to discipline. They were in a
sense like slaves. They had to obey the master appointed to train them.
He is subject to those who care for him who are entrusted with his affairs until the
time the father comes. (4:2)
By analogy, the Galatians were the same until at the appointed time, Christ came.
When the fullness of time came, God sent his Son - - -that we might receive
adoption as children of God. (4:4-5)
In Roman practice, a Son adopted by a man, received full rights to the inheritance of
the father, in the same way that a natural born son would. The relationship between
the father and the adopted child was so close that the child could rightly use the
term Abba!
Paul tells the Galatians,
You are no longer slaves but a son or daughter, and yours is the inheritance by
Gods grace. (4:7)
Then he questions them. After this magnanimous gesture of God, will they turn
again to keeping new moons, Sabbaths and the Jewish customs? If they revert to
this behavior, then he says I fear I may have wasted my time with you. (4:11)
He calls to mind the time he was ill. This was an unknown affliction. He never
identifies it. It could have been the wounds and disfigurement brought on by the
stoning at Lystra. (Acts.14:19-20) This was the first time he preached to them and
he was greeted with respect and compassion.
You did not despise me or reject me, but received me as an angel of God, as Christ
Jesus. (4:14)
The statement
You would have even plucked out your eyes to give them to me. (4:15)
Hints at some damage to one or both of his eyes.

Now the care and compassion have gone to another Gospel. So he is in pain still
until Christ is formed in them.
I still suffer the pains of child birth until Christ is formed in you. (4:19)
He now brings to the attention of the Galatians the comparison of Sarah and Hagar.
Sarah was a free woman, Hagar was a slave girl. Both give birth to sons. Isaac was
born to Sarah, Ishmael was born to Hagar.
but the son of the free woman was born in fulfillment of Gods promise. (4:23)
He compares these two women as two covenants. Hagar from Arabia stands for
Jerusalem in slavery to the law, the old covenant. Sarah represents the Jerusalem
above. The heavenly Jerusalem mentioned in Revelation and the prophets Ezekiel,
Zechariah and Haggai, and is the new covenant.
The Galatians
Are children of the promise like Isaac (4:28)
Therefore, they are freely born and children of the New Covenant, born according
to the spirit. (4:29)
Chapter 5
Paul warns the Galatians
if you receive circumcision, Christ can no longer help you. (5:2)
You are bound to keep the whole law. (5:3)
He wants them to preserve the freedom they have received in Christ. Keeping in
mind the Jews who have become Christians and are circumcised like himself he
calms down a bit and appeases them by saying that circumcision is irrelevant.
what matters is faith working through love. (5:6)
Paul briefly mentions another analogy, that of the runner. The Christian effort is
very much like a runner in a race. One cannot be hindered but run as fast as one
can. Of the person or persons hindering the faith of the Galatians Paul had this to
say,
Would that those who confuse you would castrate themselves. (5:12)
Strong words indeed.
Paul clarifies the freedom that being Sons and daughters of God brings. It is not a
license to do whatever they like but rather it imposes upon them the obligation to
love and serve their fellowmen.

For the whole law is summed up in this sentence. You shall love your neighbor as
yourself. (5:14)
Paul does not mention love of God. This is taken for granted. Paul is however
thinking directly of Lev.19:18 God is mentioned. It is highly probably that the Gospel
of Luke (10:27) and that of Mark (12:30) both referring to love of God and love of
neighbor, were not in circulation until well after Pauls death.
He goes on to describe how there is a war in each Christian of the flesh against
the spirit.
He urges them,
Walk according to the spirit and do not give way to the desires of the flesh. (5:16)
Paul the mature Christian, certainly needs no list of dos and donts to remind
him of what he should or should not do. But the Galatians, not far removed from
their selfish pagan past, might find some lists of dos and donts helpful to guide
their efforts in keeping Christs law of love. 56
He goes on to enumerate what comes from the flesh.
fornication, impurity and shamelessness, idol worship and sorcery, hatred, jealousy
and violence, anger, ambition, division, factions, and envy, drunkenness, orgies and
the like. (5:19-21)
The Spirit on the other hand has the following fruits.
Charity, joy, and peace, patience, understanding of others, kindness and fidelity,
gentleness and self-control. (5:22-23)
He reminds the Galatians that those who belong to Christ,
have crucified the flesh with its vices and desires. (5:24)
Chapter 6
The right way to use Christian freedom is to correct sinners in a spirit of kindness;
avoid pride and
Carry each others burdens and so fulfill the law of Christ. (6:2)
Life on earth is a serious business.
You reap what you sow. (6:7)
Sowing in the flesh brings corruption, frustration, un-fulfillment and ultimately
death. Whereas sowing in the spirit leads to eternal life. Paul instructs the
Galatians to be steadfast in sowing things of the spirit.

Let us do good without being discouraged, in due time we shall reap the reward of
our constancy. (6:9)
Paul writes the last section of the letter in his own handwriting. We do not know who
his secretary was.
He finishes by denouncing the boasting of the Judaizers if they succeeded in having
some Galatians circumcised and states that he will not
Take pride in anything except in the cross of Christ Jesus our Lord. (6:14)
In his own mission Paul has borne the sufferings of Christ,
the world has been crucified to me and I to the world. (6:14)

The Letter to the Colossians

Colossae is located in Southern Phrygia in the upper valley of the Lycus River.
Colossae was an important city in late antiquity. It had a flourishing wool and textile
industry and its name was used for a dark red dye for wool (colossinus) - - -By the
beginning of Christian era, Colossae had been eclipsed in statue by the
neighbouring city, Laodicea. An earthquake in AD. 60/61 destroyed part of the Lycus
valley, including probably Colossae. There is no evidence of the extent of the
rebuilding in Colossae, but it is known that Laodicea was restored - - -The Christian
community in Colossae, made up principally of Gentiles (1:21, 27; 2:13) was
probably founded by Epaphras (1:7, 4:12) a native of Colossae. 57
Because of the internal evidence many scholars today believe the letter was
written by someone other than Paul - - -The letter contains many terms never used
before by Paul - - - Its theology of Christ, the church and its eschatology seem more
advanced than seen in his previous letters. 58
The statements concerning Christ that seem new, are the following :

Christ is the mystery of God.

Believers have been raised with Christ.
Christ forgives sins.
Christ is victorious over the cosmic powers.

In addition, the concept of church has changed from being a specific local body to
something more universal.
Those scholars who hold to traditional authorship, believe that Pauls thoughts on
the matters above have matured over time. As well, the letter may have been
heavily edited. This would allow for the changes when the letter is compared to the

other Pauline correspondence. Some hold to the possibility that Timothy coauthored the letter with Paul or that it is the product of Pauls closest disciples after
Pauls death.
The best arguments support the idea that the letter was written between A.D 60 to
A.D 62, most probably when Paul was under house arrest in Rome. There is a
reference to Mark as his companion (4:10)
The letter to the Colossians is very much in the spirit of Paul. Indeed, it could
possibly have originated in the Pauline school based in Ephesus. It uses much of the
language and theology of Paul. And it is addressed to a real situation in the Lycus
Valley. 59
The Colossians never met Paul personally. While in Ephesus Paul trained men to
evangelize towns and cities in the region. Colossae itself was about 180 kilometers
East of Ephesus and about 16 kilometers East of Laodicea.
The Colossians had become imbued with spiritualism, astrology and horoscopes.
This was not uncommon in a Hellenistic setting. There was a belief that the angels
and other cosmic entities were powerful. The gospel of Jesus was helpful to
salvation but the supernatural beings in the heavens were more helpful in reaching
eternal life.
This was a serious error. To combat it the letter states clearly the Supremacy of
Christ over all these created beings.
The letter is carefully written and,
incorporates the main structural features of the undisputed Pauline letters,
(greetings, thanksgiving, exposition, exhortation, messages and closing. 60
Chapter 1
In greeting the Colossians the author is expecting the letter to be read also in
Laodicea and Hierapolis. Epaphas has received the Gospel and evangelized the
main towns of the Lycus valley. He must have absorbed the basic tenets of Pauls
preaching very well. Paul assures the Colossians that the Gospel Epaphas preached
was the true Gospel.
This Gospel already present among you, is bearing fruit and growing throughout
the world. (1:6)
Paul assures the Colossians that the community at Ephesus is praying for them and
he exhorts them,
May your lifestyle be worthy of the Lord and completely pleasing to him. May you
bear fruit in every good work and grow in the knowledge of God. (1:10)

While the Colossians are interested in the invisible world of supernatural forces - Paul immediately clarified the situation: There is nothing other than the power of
Darkness and the kingdom of the Son. 61
Paul then quotes a Christological hymn stating that Christ is the beginning of
everything.
Who is the image of the invisible God, Firstborn of all creation, For in him was
created everything in heaven and on earth, the seen and the unseen, whether
thrones or dominions, whether principalities or powers, everything through him and
for him was created. He is before everything and everything in him exists. He is the
head of the body, the church. Who is the beginning, firstborn from the dead, so that
in everything he is preeminent. For in him all the fullness was pleased to dwell and
through him to reconcile everything to him, making peace through the blood his
cross, whether on earth or in heaven. (1:15-20) 62
Firstborn of all creation. (1:15) has led a non catholic sect, the Jehovah Witnesses,
to claim that Christ is not the equal of God the Father, but a created being.
We know all things were created through him and for him. How can the creator be
created? If Christ is first born in anything he is the first to resurrect from the dead.
(v.18) This stands as a pledge for the general resurrection.
When Paul refers to thrones or dominions, principalities or powers he does so to
show the supremacy of Christ over these angelic beings. He points out that the like
humans they are created entities subordinate to Christ. These terms eventually
made their way into the Nine Choirs of Angels drawn up by Scholastic theologians
of the Middle Ages.
All creation is dependent on Christ for its existence and for its redemption.
to reconcile everything to him, making peace through the blood of his cross.
(1:19)
Paul reminds the Colossians to,
Stand firm on the foundation of your faith. (1:23)
That same Gospel remains unchanged and
has been preached to every creature under heaven. (1:23)
Thats stretching the point a bit. The Gospel still had many lands to conquer but
Paul is assuring the Colossians of the Gospels universality.
He mentions his present sufferings and indicates their usefulness in sharing in
Christs redemptive act. Sufferings are not useless if used to serve Christ and the

Church. Here the word Church becomes synonymous with the body of Christ
and takes on a universal dimension.
I complete in my own flesh what is lacking in the sufferings of Christ for the sake of
his body which is the church. (1:24)
He is really saying that those who preach the Gospel would have to endure
hardships and afflictions that in a way we dont comprehend. They help us to share
in the act of redemption, but we must be careful not to fall prey to the suggestion
that Christs death on the cross was lacking in merit.
Paul moves into a discussion on the Mysterious plan of God.
In the ages before the coming of Christ, it was thought that the common destiny of
humanity was some form of shadowy existence in the netherworld. Very few people
thought beyond their day to day earthly existence. Suddenly, Christ comes into
human history and reveals Gods secret plan to save the world and grant
everyone the chance to share eternally in the glory of God.
This plan had been hidden and known only to God. Now it is revealed to those
who believe in Christs sacrifice on the cross as being the source of their salvation.
The Mystery cults of Rome and Greece, claimed to know the secrets of the gods.
But it was Paul and his fellow apostles who understood Gods Mysterious plan and
labored to instruct the world in its meaning.
The mysterious plan was
reserved for the pagan nations: Christ is in you and you may hope in Gods glory.
(1:27)
Chapter 2
The study of Philosophy and the search for wisdom are highly respectable. Paul
wants to point out to the people of the Lycus valley that Christ is wisdom
incarnate. There is no need to search elsewhere for wisdom.
For in him are hidden all the treasures of wisdom and knowledge. (2:3)
He warns them not to be deceived by philosophy or hollow discourses. (2:8)
As pagans, before they came to Christ, they may have thought heavenly powers
and bodies (like stars and other Astral phenomena) had influence over their lives.
63
It is Christ who has the fullness of God dwelling in him and
He is head of all cosmic power and authority, and in him you have everything.
(2:10)

Paul informs the Colossians that like Jews they have received a circumcision. He is
referring to Baptism. This is an unusual connection.
You were in sin and uncircumcised at the same time. But God gave you life with
Christ. He forgave all our sins. (2:13)
The circumcision Paul is referring to is the stripping away of
the record of our debts. (2:14)
And all the moral principles and pressures imposed by rulers and authorities that
smother our free response to God. Christ has liberated us. In faith we belong to him,
we are new persons, free to follow him.
By rulers and authorities Paul is referring to the cosmic powers and the legalities
imposed by the Mosaic law.
He makes it very clear,
Let no one criticize you in matters of food or drink or for not observing new moons
or the Sabbath. These things were only shadows of what was to come, where as the
reality is the person of Christ. (2:16-17)
With Christs arrival in history, these actions have served their purpose of preparing
for the coming of the Messiah and are no longer necessary.
Christians have no need to give undue attention to angels (2:18) by considering
them as better mediators with God than Christ. The angels are servants of Christ.
He alone is the mediator between God and man.
Christians are free of the human rules and teachings that seem on the surface.
to be profound but in fact
they are useless. (2:23)
He warns the Colossians that ritual laws on food and drink and ascetical practices
undertaken to get closer to God such as disregarding the body (2:23) do not lead
to holiness.
Chapter 3
Paul calls to the communities attention that now that they have risen with Christ
through baptism, they have discarded their old selves and they must now,
Seek the things that are above. (3:1)
Where Christ reigns with God the Father and you have a hidden spiritual union that
will become apparent when Christ comes in glory.

Early in the chapter Paul lists vices that a Christian must avoid. Put to death is his
advice. (3:5 and 3:8)
He then lists virtues fitting for Gods chosen people (3:12) They are to use Christ
as their model. He was kind, serving, gentle, he bore others problems. He then
reminds everyone that as Christians they are all one in Christ.
There is no room for distinction between Greek or Jew, circumcised or
uncircumcised barbarian, foreigner, slave or free, but Christ is all in all. (3:11)
But He forgave all who sought his forgiveness. They are to be peace makers and if
they admonish anyone, they are to do so with Words of Wisdom. (3:16) In all
things they are to give praise to God.
From 3:18 to 4:1 Paul introduces a household code giving counsels that deal with
important relationships. Wife and husband, children and parents, slaves and master.
Christian behaviour is not something limited to the work place, it is essential that
the practice of virtue begin within the home.
The advice to parents,
do not be too demanding of your children lest they become discouraged. (3:21) is
as relevant today as it was in Pauls time.
Christians today would be appalled at the reference to slavery. It was common
practice in Pauls time and while he does not condone it, he warns masters to
give your slaves what is fair and reasonable knowing that you yourselves have a
master in heaven. (4:1) to whom they must ultimately give an account of their
actions.
Chapter 4 (4:2-18)
The letter concludes with news about companions and co-workers as well as some
final advice. The final exhortation is to pray and be watchful. Even to
spend the night praying. (4:2)
There are two references to Pauls being in prison.
Because of this I am in chains (4:3) and My companion in prison, Aristarchus
greets you, as does mark the cousin of Barnabas. (4:10)
Such statements bolster the claim that the letter is really from Paul as opposed to
those scholars who believe it was written after his death. His reference to
Greetings in My own hand, (4:18) adds support to this thesis.
We should highlight a few points,

1. When Paul talks about contact with non-Christians his advice is that church
members should speak to them wisely (4:5) and with a touch of wit. (4:6)
This advice is suitable for all ages.
2. Mention is made about a certain Luke. He is referred to as Our dear
doctor. (4:14)
The evidence seems to point to the author of
one of the synoptic gospels. It is assumed that Lukes gospel did not begin to
circulate until ca. 80-85 A.D. well after Pauls death. What is surprising is, that
if indeed he was Pauls companion, why in Luke-Acts is there no reference
to Pauls letters or theology?
3. There is mention of a previous letter sent to the Laodiceans, which has been
lost.
After reading this letter, see that it is
read in the church of the Laodiceans and have the letter they received read in
yours. (4:16)
4. We can see that there was much communication between churches in
different places. Each church was not locked in to its own community. They
were conscious of belonging to one body, the mystical body of Christ.
Colossians reminds us that the Pauline mission was not a
one-man show but rather the work of a pastoral team that developed a
network of communication. 64
5. A final point about authorship. The Lycus valley was struck by an earthquake
in 60 or 61 A.D Colossae was almost destroyed. Paul makes no mention of
this. It seems plausible then, that Paul wrote Colossians from Ephesus, well
before the earthquake c.55 A.D. When he was imprisoned in Ephesus.

The Letter to Philemon

The letter is addressed to a member of the church in the Lycus valley, most
probably Colossae. He is a convert of Paul. For this to have happened, Philemon
must have been in Ephesus at some time, because we know that Paul did not
evangelize in Colossae. Philemon has allowed the use of his house for church
services.
The reason for the letter is that a slave belonging to Philemon has run away and
ended up in Ephesus where Paul is in prison. The slaves name is Onesimus. This
translates as The Profitable One. 65
How or why Onesimus met Paul we are not told. However, we do know that Paul
took him under his wing and instructed Onesimus in the Christian faith. This would
have led to his baptism. For this reason, Paul sends him back to Philemon as a
fellow Christian.

Under Roman law Paul would have been obliged to return a runaway slave. In
return, Philemon would have been indebted to Paul.
One might ask, why is this seemingly private letter part of the Canon of scripture?
The answer is that Paul knew and probably expected it, to be read in public and so
he has inserted into it a sermon on the obligation Christians have to love one
another.
Scholars now believe the letter was written c.55 A.D while Paul was in prison in
Ephesus. The fact that he was in a position to educate Onesimus in the faith,
indicates that the terms of Pauls incarceration were such as to allow frequent
visitors. In other words, his confinement was not so strict. Indeed he was free
enough to dictate several letters, including one to the Colossians and another to the
Philippians.
The first line confirms Pauls imprisonment.
From Paul, a prisoner of Christ Jesus, (v.1)
He addresses the letter to Philemon and includes Apphia whom we presume is
Philemons wife. He also mentions Archippus, another prominent figure in
Philemons household.
Paul does not directly command Philemon to take Onesimus back, but appeals to his
charity. If this letter is to be read publically, then the social pressure on Philemon
would have been considerable.
Although in Christ I have the freedom to command what you should do, yet I prefer
to request you in love. (v.8-9)
Paul must have developed a strong fatherly relationship with Onesimus. He tells
Philemon,
in sending him back to you, I am sending you my own heart. (v.12)
He calls on the strong friendship that he has with Philemon. Paul says,
because of our friendship receive him as if he were I myself. (v.17)
It is possible that Onesimus may have stolen some money to finance his flight from
Colossae to Ephesus, or done something that led to a financial loss for Philemon.
Paul is willing to make amends.
If he has caused any harm, or owes you anything, charge it to me. (v.18)
Paul calls Philemon my brother (v.20) and asks this favour of Philemon to take
Onesimus back. Both Philemon and Onesimus have become spiritual brothers of
Paul through baptism.

Paul is convinced that his letter will produce the desired effect and goes even
further.
knowing you will do even more than I ask. (v.21)
Such is the charity of Philemon. Paul also requests for a lodging to be made ready
so that he can visit the Colossians in the very near future. He must have been
optimistic that his release from prison was imminent. We have no record that this
wish of Pauls was fulfilled.

The Letter to the Ephesians

Ephesus on the Western Coast of Asia Minor, was an important port on the Aegean
Sea. It was reputed to be the fourth most important city in the Roman Empire. From
here it was quite easy to access Macedonia and Greece. It is no wonder that Paul
stayed there for three years. (c.54 A.D- 56 A.D) where he established a catechetical
school in the lecture hall of Tyrannus. (Acts 19:9). However, towards the end of his
stay there, he had to leave in stealth about May 57 A.D. His departure was
prompted by a riot instigated by a certain Demetrius. It was better that he leave
than have his flourishing church and even the city itself be subjected to Roman
retribution. He went to Macedonia and Greece accompanied by Sopater, Gauis,
Timothy, Tychicus and Trophimus from Asia Minor as well as Aristarchus and
Secundus from Thessalonica. (Acts 20:4)
Before his departure he had written quite a number of letters. Amongst them it is
probable that he wrote the letter to the Colossians and had it delivered by Epaphas
the founder of the community there, or his trusted companion Tychius. (Col.4:7)
Where and when was the letter to the Ephesians written?
On the date and place of composition of Ephesians there is much debate. Some say
it is the product of Pauline disciples after Pauls death. Others consider it to have
been written from prison. Either in Caesarea in Palestine or in Rome, by Paul himself.
What do we know about the letter?

It appears to be an expanded version of the letter to the Colossians.

Many scholars contend that both Colossians and Ephesians were written by
different authors.
The content of Ephesians is very general.
Particular names mentioned in Colossians are missing in Ephesians.
The letter stresses the unity which binds the whole church together.
The church is identified with Christ and takes on some of his attributes e.g.
holiness, wisdom of God, and is different from the world.
There is a lack of urgency to solve particular problems in the letter.

There is a calmness in it that is so opposite to Pauls polemics displayed in

many of his other letters.
It is a remarkable synthesis of Pauls ideas.

Paul is believed to have been in Rome under house arrest. This allowed him a
reasonable degree of freedom. (Acts. 28:16) and (Acts 28:30)
He was martyred during the persecution of Nero which took place between 64 A.D
and 67 A.D. When he died, we dont know for sure. He had ample time to write
letters. In the second letter to Timothy, Paul mentions that he sent Tychius to
Ephesus. (2 Tim.4:13)
He had given him specific instructions. Bring with you the cloak I left at Troas, in
Carpos house and also the scrolls, especially the parchments. (2 Tim.4:13)
The prison in Rome would have been cold in winter. Hence the need for the cloak.
The scrolls may well have been part of the Law and the Prophets. We dont know.
The parchments could well have been his original letters or copies of them. Again,
we dont know. If by chance, one of the parchments was the letter to the Colossians
rescued from the rubble of Colossae and forwarded to Rome, then there exists the
possibility, perhaps slim, that Paul had it before him in Rome. Was this to be so,
then those who acknowledge Paul as the author of Ephesians can see how he used
it as the basis for his expanded letter to the Ephesians. Because of the parallels
between Ephesians and Colossians. Whoever the author was, he used Colossians as
a guide.
Ephesians

Paralleled by

Colossians

1:1-2

1:1-2

1:15 -1 7

1:3-4,9-10

2:5-6

2:12-13

3:1-13

1:24-2:5

4:17-32

3:5-14

5:19-20

3:16-17

5:22-6:9

3:18-4:1

6:18-20

4:2-4

6:21-22

4:7-8

In the following chapters we will consider Paul as the traditional author. 66

Chapter 1

After the initial greetings which are the same in both letters. Paul presents in verses
3 to 14 a comprehensive expression of the Christian mystery. it is a beautiful
synthesis of his Gospel.
Some of the highlights are: 1. Being chosen as adopted Sons and Daughters. (v.5)
The phase From eternity indicates an election before we
were all born. the idea that God has determined the fate of all through his
unalterable plan cements in ones mind the idea of predestination. The
good thing is that no one knows their final destiny. 67
2. Christs death on the cross is the cause of our freedom. Because of Him we
have forgiveness of sins. (v.7) This forgiveness was lavished on us (v.8)
without any merit of our own.
3. The Mysterious design of God is revealed to us wherein at the appointed
time, with the death of Christ all of creation was united to God.
In him and under him God wanted to
unite, when the fullness of time had come, everything in heaven and on
earth. (1:10)
4. The Jews had a special place in Gods plans. Of all nations in the world this
insignificant group of people, the Israelites, were chosen as the people of
God.
We the Jews have been chosen and
called. (1:11) From this incorrigible nation would come the Messiah.
5. All those who hear the Gospel and believe in it, whether Jew or Gentile, are
sealed with the Holy Spirit. (1:13)
The mention of adoption, (v.5) forgiveness of sins, (v.7) and being sealed with the
spirit (v.13) all indicate the blessings of Baptism of Christ.
Paul is aware of the faith of the Ephesians and prays that God will,
enlighten your inner vision (1:18) and grant them the gift of hope. Hoping in
eternal life is to be the source of their continuing witness to Christ.
How great is your inheritance, the glory of God sets apart for the saints. (1:18)
Paul reminds the Ephesians,
Gods might is revealed in the resurrection and ascension of Christ and his
exaltation over the angelic forces. 68
This was an important theme in Pauls letter to the Colossians: Christ is above all
the cosmic powers.
Not only has God set Christ above all things and given him the place of honour on
his right hand, (v.20) he has placed Christ as the head of the church. (v.22)

Chapter 2
Paul starts with a reminder to the Ephesians of their previous existence subject to
the sins of this world.
we obeyed the urges of our human nature and consented to its desires. (2:3)
This is a veiled reference to the consequences of Original Sin.
But God saved us by grace. He showed as such kindness raising us to life in
Christ. (2:5-6) (Col.2:12-13)
Paul makes it clear that this was a gratuitous gift.
This has not come from you: it is Gods gift. This was not the result of your works.
(2:8-9)
Before Christ came, humanity was divided. The Jews had the Covenant. The Gentiles
had nothing. They were excluded from the people of God.
The covenants of God and his promises were not for you. (2:12)
Christ changed all this. He united humanity. He brought peace between Jews and
Gentiles.
He abolished the law with its commands and precepts. He made peace in uniting
the two peoples in him, creating out of the two one new man. (2:15)
The Gentiles were now fellow citizens of the holy people. They belonged with the
Jews to the household of God.
you are the house whose foundations are the apostles and prophets and whose
cornerstone is Christ Jesus. (2:20)
Chapter 3
Paul reminds his audience that he is in prison and this is because of his preaching
Christ to the Gentiles. He refers also to the private revelation granted to him
concerning the mysterious design of God. Gentiles were to become equal partners
with the Jews in this new church. There were to be no racial distinctions.
By a revelation he gave me the knowledge of his mysterious design. (3:3)
Gods inheritance, sharing in his glory, is for all.
Paul received this special grace to,
Announce to the pagan nations the immeasurable riches of Christ. (3:8) and make
clear to them that God shows no partiality. All are to be saved.

The heavenly forces (v.10) those malevolent powers, which exercised authority
over humanity have had their dominion ended by Christ who now grants humanity
the boldness and confidence to approach God. (3:12) (3:1-12 paralleled by
Col.1:24-2:5)
Paul continues his intercessory prayer begun in 1:15-20.
and now I kneel in the presence of the Father from whom every family in heaven
and on earth has received its name. (3:14-15)
God, the creator of all families of beings, established his power and control over all
creation in the act of naming them. 69
Paul prays and hopes that the Ephesians may come to a knowledge of Christ that
surpasses all understanding.
That you may know the love of Christ that surpasses all knowledge. (3:19)
Chapter 4
Paul exhorts the Christians in Ephesus to practice virtues conducive to community
living.
be humble, kind, patient and bear with one another in love. (4:2)
He stresses the need for unity among the members of the church. There is a unity in
faith that is vital to the cohesion of the diverse groups making up the Ephesian
church. The unity in faith that Paul wants is a unity in belief.
Let there be one body and one spirit, for God in calling you, gave the same spirit to
all. One Lord, one faith, one baptism, one God, the Father of all who is above all and
works through all and is in all. (4:4-6)
Paul now digresses a little to discuss Christs ascension.
He brought captives is difficult to unravel. When he died and went to preach to
the spirits in prison. (1Pet.3:15) he took with him all those souls in Paradise and in
Purgatory in to heaven.
We cannot be sure that this is the correct interpretation of the passage. What does
it mean that he had also descended to the lower parts of the world? (4:9)
Paul does not clarify the lower parts of the world. We are left to wonder what he
really means. What is clear, are the gifts Christ bestowed on the members of the
church for the benefit of the church. They all belong to the teaching ministry.
Apostles, prophets, evangelists, pastors and teachers.
Through them the church members are led to Adulthood in Christ.

thus we shall become the perfect man, upon reaching maturity and sharing in the
fullness of Christ. (4:13)
Paul reverts to a favourite metaphor of his, comparing the church to a body.
depicting the body as a living organism that has Christ as the source and goal of its
growth. 70
From him comes the growth of the whole body to which a network of joints gives
order and cohesion. (4:16)
He tells the Ephesians,
do not imitate the pagans who lead an aimless life. (4:17)
A life of ignorance and sensuality. They are to put on the New self.
This means giving up their former way of living, their old self.
They are to speak the truth to one another. Avoid a lasting anger. Be reconciled.
do not let your anger last until the end of the day, lest you give the devil a foot
hold. (4:26)
They are too busy themselves with useful occupations that help the needy. Edify
their companions with clean speech and words that will encourage, when
necessary and be helpful to those who hear. (4:29)
Any offense against a fellow Christian, or outsider for that matter, will be an offence
against the Holy Spirit that they received in Baptism. This indelible mark stamped
on their souls at Baptism will set them apart from others.
on the day of salvation. (4:30)
They are too avoid all those vices that disrupt a community,
quarreling, rage, anger, insults and every kind of malice. (4:31)
(Much of 4:17-32 is paralleled in Col.3:5-14)
Chapter 5
Paul sets before the Ephesians the example of Christ.
strive to imitate him. Follow the way of love. (5:1-2)
Christians must avoid sexual immorality and scandalous words. Those who make
money their God, will have no part in the kingdom of Christ. He then contrasts the
unconverted people with the followers of Christ.

Take no part in the works of darkness. (5:10) Christians are exhorted to Behave
as children of the light. (5:8)
Evil deeds are committed under the cover of darkness. What evil doers fail to realize
is that nothing is hidden from the eyes of God even if their deeds are carried out at
night.
The Ephesians are called upon to live as responsible people. They are to avoid
drunkenness as this leads to irresponsible actions. Rather they should gather
to pray with psalms, hymns and spiritual songs. Sing and celebrate the Lord in your
heart. (5:19) (Col.16:17)
Paul repeats the household code mentioned in Col.3:18-4:1. But he adds Christs
love for the church as the example for the way husbands should love their wives.
Colossians emphasized submission. Ephesians emphasizes not so much submission
but an all encompassing love.
He who loves his wife loves himself. (5:28)
Paul quotes Genesis 2:24 culminating in two becoming one flesh. (5:31)
He calls this union a very great mystery. (5:32)
Which indeed it is. But Paul refers it to the Union of Christ with his church. This
union is a covenant of love fidelity and fruitfulness, both for husband and wife, and
for Christ with his church.
Chapter 6
Paul continues with his household code beginning with the call for children to
obey and respect their parents. For this there is a reward. They will be happy and
enjoy long life in the land. (6:3) (Ex.20:12)
Slaves are called upon not only to serve well when being watched but at all times to
work willingly for Christ. He then reminds the Ephesians that the Christian life is one
of warfare with evil. We must resist the devil and all his evil spirits.
Those dark powers that govern the world. (6:2)
To do this, God has given us armour fit for the battle. A belt of truth; a breastplate of
justice; shoes of zeal; a shield of faith; a helmet of salvation and finally a sword of
the spirit which is the word of God.
How can we lose? Paul advises the Ephesians to,
Pray at all times as the spirit inspires you. (6:18) He asks for prayers for himself to
sustain him in prison and grant him the grace,

to proclaim bravely the mystery of the Gospel. (6:20)

As an ambassador of God. (Col.4:2-4)
It seems that Tychicus, Pauls faithful follower, was with him each time he was
imprisoned. Firstly in Ephesus, secondly in Caesarea and now in Rome. Tychius is
tasked to bring to the Ephesians news of Paul and his companions in Rome. It is also
probable that Tychius did carry the last of Pauls letters to the church in Asia.
(Col.4:8)
Including the letter to the Ephesians.

The Letter to Titus

The earliest we hear of Titus in the New Testament is when Paul went to Jerusalem
after fourteen years following his conversion. He took with him Barnabas and Titus.
We presume that Paul became familiar with these two men while he was
evangelizing in and around Syrian Antioch. Barnabas was from Cyprus and Titus was
from Crete.
Titus a gentile convert, came with Paul to the Jerusalem conference ca. A.D 49, and
Paul subsequently claimed that he had refused at the time to have him circumcised
(Gal.2:1,3-5).
Titus later accomplished a delicate mission to Corinth to patch up relations between
Paul and that community. (2 Cor.12:18,2:13,7:6-7,13-16) 71
The letter to Titus is considered to be the first of the Pastorals in order of sequence.
All three of them are consistent in style, suggesting a single author.
Paul is believed to have been in Crete once only and then at Nicopolis for a short
time. (Tit.3:12)
Luke makes no mention of his presence there at all. Although there seems to be a
reduplication of material in Titus and 1st Timothy, The letter to Titus,
Stresses the theme of salvation the words savior and salvation recur with
frequency. 72
Chapter 1
The greetings to Titus seem long. However Paul gives quickly the reason for his
writing.
appoint elders in every town following my instructions. (1:5)

He then lists the qualities required of the elders but interchanges the word
overseer (bishop) with that of elders. A similar list of attributes is found in 1
Timothy 3:2-5 for overseers.
All overseers, elders and deacons were married men in the time of Paul. The
requirement for celibacy came much later in the churchs history.
The most important function of the overseer was his authority as a teacher.
He must hold to the message of faith, just as it was taught, so that in turn, he may
teach sound doctrine and refute those who oppose it. (1:9)
The same is true of bishops today, two thousand years later.
Paul quotes a Cretan philosopher Epimenides (6 th Cent. B.C) stating quite derogatory
remarks about Cretans,
Always liars, wicked Beasts and lazy gluttons. (1:12)
His insulting remarks would offend the Cretan community if the letter was read
publically. Possibly, even Titus would have been offended.
The people Paul was actually referring to was the group of false teachers.
In particular the Jews,
the part of the circumcised. (1:10)
He goes even further with his criticism of these deceivers,
They pretend to know God but deny him with their deeds. (1:16)
Chapter 2
Paul now turns his attention to Christian duties within the household. He wants Titus
to instruct the older men to set a good example of sobriety, soundness in faith, love
and perseverance, to the younger men.
The older women in the community are also called upon to set a good example for
all, but presumably for the younger women.
They are to refrain from gossiping and imbibing wine and so order their households
as to demonstrate true love for their husbands and children. They are to do nothing
to bring the Christian religion into ill repute.
Lest our faith be attacked. (2:5)

Titus is probably a young man and so Paul asks him to set the example of
earnestness and sincerity for the young male adults. Also this backs up the good
example asked of the older men.
Slaves are to be instructed to give trustworthy service and avoid stealing from their
masters. Honest conduct and faithful fulfillment of their duties will cause nonChristians to be highly edified.
Chapter 3
Paul now turns his attention to duties within society. Aware that Crete is like the rest
of the Mediterranean and under Roman rule, he advocates compliance with the
regulations of rulers and authorities.
Christians are to refrain from insulting and quarrelsome behavior.
He points out that before most people were foolish, disobedient and misled. This all
changed with the coming of
God our savior (3:4) who for the sake of his mercy renewed us in the water of
renewal and rebirth by the Holy Spirit. (3:5)
We were justified by the grace of Christ Jesus our Saviour and became heirs to
eternal life. Having been baptized and recreated Christians they are told that,
Those who believe in God must excel in good works. (3:8)
If one is filled with the Holy Spirit, good works will follow.
Titus is not to get caught up in discussions and arguments stemming from the law
and genealogies. These things are not important.
If some misguided people promote sects in the church, then these divisions must be
confronted and the promoters ostracized.
Paul finishes the letter with some personal directions concerning colleagues. He
hopes to send Artemas and Tychicus to Titus and asks Titus to come to Nicopolis.
Zenas and Apollos have work to do and they are to be fully provided for as they set
out on their missions.
A final exhortation from Paul reiterates the need for good works and to proceed with
those demands of the Christian ethical life that must be accomplished.
Our people must learn to be outstanding in good works and to face urgent needs.
(3:14)
These urgent needs are not the bodily needs but refer to living well the Christian
life. Many scholars attribute the authorship of the Pastorals to a disciple of Paul.

Some believe that they were written well after his death. It was not uncommon in
Graeco Roman times to write a treatise and present the author as a deceased
prominent figure, in order to keep alive the respect people had for that eminent
person.
Be that as it may, if one wishes to savour to the full the underlying powerful
meaning encompassed in the Pastorals, it is of considerable benefit to view them
in the light of a master talking to two of his most dedicated disciples. It is Paul
passing on his legacy to Titus and Timothy.

The 1st Letter to Timothy

What do we know about Timothy?
Paul met Timothy at Lystra during his first Missionary journey.
A disciple named Timothy lived there, whose mother was a believer of Jewish origin
but whose father was a Greek. As the believers at Lystra, spoke well of him, Paul
wanted Timothy to accompany him. So he took him, and because of the Jews of that
place who all knew that his father was Greek, he circumcised him. (Acts.16:1-3)
Paul has this to say of Timothy whom he really treated as a dear Son.
I give thanks to God whom I serve with a clear conscience the way my ancestors
did, as I remember you day, and night, in my prayers. I recall your tears and I long
to see you that I may be filled with joy. I am reminded of your sincere faith, so like
the faith of your grandmother Lois and of your mother Eunice, which I am sure you
have inherited. (2 Tim.1:3-5)
We know that at some stage Timothy was imprisoned. Where and what for, we do
not know. However, the author of Hebrews tells us,
know that our brother Timothy has been released. (Heb.13:23)
Timothy served as Pauls representative on missions to Thessalonica, (1 Thess. 3:6)
to Corinth,
(1 Cor.4:17,16:10-11) and probably also to Philippi.
(Phil.2:19-23). He was in close contact with Paul during the latters imprisonment at
Ephesus (Phim.1) and was also with him when Romans was written (Rom.16:21).
He is listed as the co-Author of four of Pauls genuine letters. 73
There are three letters that are grouped together and sent to Pauls two associates
Timothy and Titus.
(1 Tim. 2 Tim and Titus)
These letters were called pastoral epistles by St. Thomas Aquinas in the
thirteenth century - - during Pauls lifetime Timothy and Titus were travelling
missionaries who often had to fill in for the apostle when he could not visit a
community. 74

The three letters are addressed to pastors of souls. They had authority over local
churches. Timothy in Ephesus over local churches and Titus in Crete. Today we
would have given them the status of bishop being overseers of groups of house
churches, the equivalent of a diocese. These fine leaders had to defend the Gospel
that Paul taught and the practical traditions that he passed on to them.
1 and 2 Timothy and Titus seem quite different in language and style to the early
letters of Paul. Some of the words used e.g. Piety and trustworthy do not appear
anywhere in Pauls works.
The Pastorals are formal and subdued. They are unlike Pauls passionate outbursts
in other letters. Did someone else write these letters?
It is possible that they were written from Rome by someone appointed by Paul.
However, they are written with a degree of authority that implies an older leader
talking to subordinates. They could have been written c.66 A.D just prior to Pauls
execution. 2 Timothy has the feel of a last will and testament. The authorship and
date of composition of the Pastorals are still very much debated.
For our purposes we will consider them written by Paul from Rome shortly before his
death.
Chapter 1
Holding fast to the true gospel was vitally important. Paul says to Timothy,
I urged you to remain in Ephesus to warn certain persons not to teach false
doctrine or to concern themselves with fables and endless genealogies. (1:3)
It appears that there are Jewish Christians who have turned aside from the true
gospel. They claim to be teachers of the law (1:7) but it is sinners who need the
law. Christians need only the gospel of Christ to enlighten their consciences.
Paul lists the actions of those who
do not respect God and religion. (1:9)
They kill their parents; indulge in immorality, are kidnappers and exploiters; tell lies
and perjure themselves, doing all that is against the Gospel.
He now describes how he was a
blasphemer, a persecutor and rabid enemy, (1:13) of the gospel of Christ. Yet God
had mercy on him and appointed me to his service. (1:12)
He sets himself as an example of conversion for all who are to believe and obtain
eternal life. (1:16)
He tells Timothy to,

fight the good fight, fulfilling the prophetic words pronounced over you. Hold onto
the faith and a good conscience. (1:18-19)
Apparently Paul consecrated Timothy with the Laying on of hands even though it
is not mentioned specifically. Such a ceremony would call down the power and gifts
of the Holy Spirit. However two Ephesians by name Hymeneus and Alexander have
fallen by the wayside.
Chapter 2
Paul turns his attention to the conduct of the community at worship. He urges that
petitions, prayers, intercession and thanksgiving be made for everyone. For rulers
of states and all in authority. (2:1-2)
The inclusion of rulers and all in authority may seem odd at first but actually it is a
wise command.
Like the Jews, Christians did not participate in civic worship of the gods and so
were suspect on that account. In part to offset such suspicion both groups made it
clear that they did pray for that welfare of the emperor and other civic authorities.
75
He is hoping of course that the authorities will let the Christians live in peace. Then
he makes two profound and pertinent remarks concerning salvation.
For he wants all to be saved and come to the knowledge of the truth. (2:4)
And he adds in the very next verse a theological statement showing the authority
and divine commission of Christ.
As there is one God, there is one mediator between God and humankind, Christ
Jesus, himself human, who gave his life for the redemption of all. (2:5)
This stresses both Christs humanity and the universality of Christs work.
Paul reminds Timothy that God appointed Paul himself as a teacher to the nations.
All that he has said is true.
When men pray they should lift pure hands in prayer to heaven. (2:8)
Jewish men and Protestants today still stand to pray and raise their hands towards
heaven, with palms turned upward to indicate a posture of petition and also to
receive Gods graces.
Woman on the other hand seem in Pauls time to be very much second class citizens
at Christian assemblies.

They are called upon to dress modestly without costly jewelry and not to adorn
themselves in finery.
but with good works. (2:10)
Apparently some women have been teaching and preaching. The author is not
happy with this. So he disallows it. Even today the preaching office is restricted to
bishops, priests and deacons. Only ordained ministers can preach.
Paul, if he is the author, uses an argument from the book of Genesis that he used in
his first letter to the Corinthians to stress the priority of men over women,
Adam was created first and then Eve. (2:13) (Gen.2:7, 2:21-24)
Women are vital partners in the role of propagation of the species. Paul
acknowledges this.
She will be saved through motherhood. (2:15)
Being a mother and rearing children is a monumental task. It requires a lot of self
sacrifice and dedication. It should never be undervalued.
Chapter 3
Paul now sets down the qualifications for overseers and deacons.
The overseer must have only one wife, be skilled in teaching; temperate with
regard to food and drink; not desirous of financial gain and above all able to
manage his household well.
This last attribute is essential, for Paul asks a very relevant question,
If he cannot govern his own house, how can he lead the assembly of God? (3:5)
He and the Christian community need to present an attractive demeanour with
outsiders. They must not fall into Satans trap of being haughty and full of pride.
Deacons need to have character traits similar to the overseers. They are ministers
of service under the direction of the overseers. Those that prove themselves as
commendable, will be honoured.
with authority to speak of the Christian faith. (3:13)
In our time and age the diaconate has become a step before priesthood. Most
Catholic countries today do not have a permanent deaconate. One major constraint
is finance. Deacons are normally married men with a family to support. Those
countries such as Scotland which are trying to reintroduce the permanent
deaconate, have to source their candidates from the ranks of retired and pensioned
professionals.

Paul realizes that he may not be acquitted in his trial so he warns Timothy.
If I delay, you will know how you ought to conduct yourself in the household of
God, that is the church of the living God, which is the pillar and foundation of the
truth. (3:15)
Paul calls the church the pillar of truth. He recognizes and believes that full
authority to teach the truth resides in the leaders of the church.
This is in stark contrast to our Protestant and Evangelical friends who claim that the
bible is the bulwark of truth. They will say,
If its not in the bible its not true.
This is a serious misunderstanding of the function of the church and the role the
bible plays in it.
Paul finishes this section with a poetic formula concerning the mystery of Christs
mission and glorification.
Chapter 4
Paul exhibits a fore knowledge of events in the last days given to him by the Holy
Spirit.
In the last days some will defect from the faith and follow deceitful spirits and
devilish doctrines. (4:1)
Some teachers in the last days will forbid marriage and proscribe certain foods.
Paul counters these errors by declaring,
Everything created by God is good and all food is lawful; nothing is to be rejected if
we receive it with thanksgiving. (4:4)
In Jewish culture and amongst the Christians it was and still is the custom to give
thanks to God at the family meal. All recognize that created things come from the
munificent hand of God.
Paul tells Timothy to reject fables and old wives tales (v.7) and those who
advocate ascetical bodily practices and hold to the promise that is to come.
Timothy is a young man by comparison to Paul and many of the Christian converts,
especially the elders. Some might look with disdain on his youthfulness. Paul wants
Timothy to overcome any disdain people may have for him by being an exemplary
model of faith and purity.
Let no one reproach you on account of your youth. (4:12)

Paul reminds,
Timothy that he was formally proclaimed in the ministry of teaching and preaching
by the Elders when they prayed over him and performed the laying on the
hands, calling down the Holy Spirit upon him,
Paul must have presided at this ceremony.
Do not neglect the spiritual gift conferred on you with prophetic words when the
elders laid their hands upon you. (4:14)
This text however, reflects the ordination rites known to the community of the
Pastorals i.e the use of prophecy to discover a candidates charism and the
missioning of the candidate through the (Jewish) ritual of the elders laying on their
hand. (Num.27:18-23) (Deut 34:9) 76
Paul insists that,
Timothy and the community must strive to progress in the Christian life. He wants
Timothys progress
to be seen by all. (4:15)
Chapter 5
Timothy is advised by Paul to talk to older men, his seniors, as if he were talking to
his father. For a young man to rebuke an older man in the Greco-Roman world would
bring condemnation.
Paul raises the question concerning widows. Apparently from the beginning, some
widows had occupied an official position in the community not unlike nuns of today.
Paul wants to set some limits to membership in this group.
A true widow is one who, in being left alone, has set her hope in God, praying night
and day. (5:5)
He insists that such widows be sixty years old. (v.9) Such widows are deserving of
community support.
Younger windows should remarry, look after their parents, children or grandchildren
and should not be idle, becoming gossipers and busybodies. (v.13)
The widows enrolled in the official church group were apparently required to be
celibate. Some Christian women have undertaken to look after widows themselves.
(v.13)
With regard to the elders who are presiders in the church community, Paul wants
them to be helped financially. Those who do a particularly good job at preaching and
teaching are to be paid double-compensation. (v.17)

If anyone accuses an elder of wrong doing he must back up his allegations with
two or three witnesses. This was standard Jewish law. (Deut.17:6) If the charges are
true and the elder continues to sin, then Timothy is to rebuke him publically as an
example to the community.
For this reason, that sometimes a persons true character does not become
apparent until after he or she has been elected to a position of responsibility, Paul
advises Timothy,
Do not be hasty in the laying on of hands. (5:23)
Timothy through young, is suffering from a chronic, undefined intestinal problem.
Paul wants him
to take a little wine to help your digestion. (5:23)
Chapter 6
Some Christians had slaves. It was possible that Christian slaves of Christian
masters felt they had to receive treatment above their status. Paul is clear in his
commands. No matter whether a slaves master was Christian or pagan, all slaves
must show respect for their masters. In fact he asks Christian slaves to give a
better service. (v.2)
Paul now turns his attention to false teachers.
These are,
Sophists who teach for pay and seek to please rather than to present the truth. 77
Paul advises the community,
We should not strive to make money out of religion. We should be content with what
we have.
we brought nothing into the world and we will leave it with nothing. (6:7)
Paul goes even further. He recognized that greed can lead one away from the faith
and bring about much sinfulness even in ordinary life.
The love of money is the root of all evil. (6:10)
Timothy is to shun all this and set the example of a holy and godly life following the
example Paul himself set and that of the fidelity of Christ in his mission even when
standing before Pontius Pilate.
He is to stand firm and
preserve the revealed message of all (6:14) By doing so he will preserve the
mandate given to him until Christ comes again. Whom Paul now calls,

King of kings and Lord of Lords. (6:15)

These titles stress both Gods transcendence and his superiority to all earthly
rulers. 78
Final exhortation.
Advise the rich to use their wealth for the good of others. Money and wealth are
gifts from God and should be used to heap up sound capital for the future. (6:19)
And for himself, Timothy is to
guard what has been entrusted to you. (6:20)

The 2nd Letter to Timothy

Chapter 1
This letter followed a few months after the first letter to Timothy. Paul was definitely
confined to prison. He must have felt his impending demise and sent this letter as
his last will and testament.
He recalls the family of Timothy at Lystra and Timothys saintly mother and
grandmother.
I am reminded of your sincere faith, so like the faith of your grandmother Lois and
your Mother Eunice, which I am sure you have inherited. (1:5)
He reminds Timothy of the time of his election and the Laying on of my hands.
(1:6)
Telling him that God conferred upon him strength, love and good judgement. (1:7)
Paul refers to his being in chains. Timothy is not to be ashamed of Paul as if he were
a criminal, but to look upon his chains as a consequence of laboring for the Gospel.
Paul also reminds Timothy that the call of God given to both of them had nothing to
do with their own merits. Paul himself acknowledges that he
was made herald, apostle and teacher (1:11) of the gospel of the risen Christ.
As in all of the Pastoral letters, a key theme is holding firm to the faith. 1st Timothy
had the same command. Paul endorses it again here calling it a precious deposit.
Follow the pattern of the sound doctrine which you have heard from me,
concerning faith and love in Christ Jesus. Keep this precious deposit with the help of
the Holy Spirit who lives within us. (1:13-14)
Then Paul talks of those who deserted him when he was imprisoned.

It appears that when Paul was arrested,

Many of his disciples abandoned him to save their own lives. They shut themselves
up in their houses, they dispersed to the field, keeping hidden as best they could - When Paul was questioned for the first time, not a single witness appeared to speak
in his favour or for the Christian arrested with him. 79
But one man sought him out, showing great courage and who was ashamed to find
Paul in prison. His name was Onesiphorus. (1:16)
He came from Ephesus and was a great comfort to Paul.
Chapter 2
Paul wants Timothy to set up a network of followers who will continue the work of
spreading the gospel. He must prepare for succession.
Entrust to reliable people everything you have learned from me in the presence of
many witnesses, that they may instruct others. (2:2)
Paul gives three examples to Timothy to imitate. A soldier, an athlete and a farmer.
here the soldier teaches for single mindedness, the athlete self denial and the
farmer intense effort. 80
Paul also puts himself forward as an example to follow, especially his fidelity to the
gospel of Christ.
For this gospel I labour and even wear chains like an evildoer. (2:9)
He adds a few lines from an early hymn about Christ used in the churches he has
founded.
If we have died with him we shall also live with him; if we endure with him, we shall
reign with him; if we deny him, he will also deny us; if we are unfaithful, he remains
faithful, for he cannot deny himself. (2:11-13)
Paul advises Timothy not to take part in useless conversations. Not to fight over
words.
However he has to counteract false doctrines such as the one put forward by
Hymenus and Philetus, who were claiming,
that the resurrection has already taken place. (2:18)
Apparently they have confused a number of people.
Paul now refers to the church as the house hold full of vessels made of all kinds of
materials, gold and silver, wood and clay.

Although the church is a mixed body containing both valuable and ignoble
members
(the various vessels), the latter through
cleansing can also become valuable. 81
Paul calls upon Timothy who is a young man to,
Shun the passions of youth (2:22) and pursue the virtues of faith, love and peace.
He does not want Timothy to be contentious in speech but to gently correct
opponents. (2:25)
By teaching like this and being patient he might have a chance to bring them to the
truth.
Chapter 3
Paul anticipates that in the Last Days there will be all kinds of social difficulties.
The list of negative attributes of people is exhaustive. The worst signs of the times
ahead are that people
will be unable to love and to forgive. (3:3)
The presence of evil on such a scale could well apply to our own age in the 20 th and
21st century.
Paul predicts that there will be teachers with the outward sign of piety but inwardly
they will be quite the opposite. Other false teachers will prey on weak women and
with corrupted minds will oppose the truth just as Jannes and Jambres opposed
Moses in the desert.
These names appear in a later document related to the Dead Sea Scrolls. CD. 5:1819 Cairo
(Geniza text of the Damascus Document).
They are not found in the Old Testament. Paul refers to the many trials he faced in
Antioch, Iconium and Lystra and reminds Timothy that
All who want to serve Christ Jesus will be persecuted. (3:12)
Timothy has been a student of scriptures (Jewish) since childhood (v.15) probably
due to the influence of his Mother Eunice and grandmother Lois. Paul reminds
Timothy that,
All scripture is inspired by God and is useful for teaching, refuting error, for
correcting and training in the Christian Life. (3:16)
Chapter 4
Paul urges Timothy to preach the Gospel without ceasing. It is a suggestion all of us
should follow.

I urge you to preach the word in season and out of season, reproving, rebuking, or
advising always with patience and providing instruction.
As was the case even in his own time, Paul is aware that humans are weak and avid
for the latest novelty. It is possible he was granted insights into the future.
What he had to say to Timothy is applicable to our own time.
For the time is coming when people will no longer endure sound doctrine but
following their passions will surround themselves with teachers to please their
itching ears. And they will abandon the truth to hear fables. (4:3-4)
Paul now hands his legacy to Timothy and those who will come after him. He
acknowledges that his death is imminent.
Hence the urgency of a second letter.
He compares himself to a sacrificial libation, a term he used in his letter to the
Philippians. (Phil.2:17)
the moment of my departure has come. I have fought the good fight, I have
finished the race, I have kept the faith.
Like Paul, those who persevere in the faith to the end, will receive a crown of
righteousness (4:8) from the Lord, the just judge.
Paul asks Timothy to come to him quickly. He wants Mark to accompany him, for the
moment his only companion is Luke. He also wants
Timothy to bring his cloak, the scrolls and the parchments he left at Troas. These are
important to him. He mentions again the first court hearing in his trial when
everyone deserted him.
But true to form and inspired by the Holy Spirit he spoke up boldly concerning his
mission and the gospel of Christ.
The magistrates must have been impressed.
The Lord was at my side, giving me the strength to proclaim the word fully, and let
all the pagans hear it. So I was rescued from the lions mouth. (4.17)
He finishes with this simple prayer,
May grace be with you all. (4:22)

The Letter to the Romans

When and where was it written?
Chp. 15 suggests that Paul wrote Romans shortly before he made his last trip to
Jerusalem. (Rom.15:25) He probably wrote it in Corinth or in Cenchrea, sometime in
the winter of A.D 57-58,
after an evangelization of Illyricum (Rom.15-19)
and of Macedonia and Achaia. 82
Paul wrote this letter planning to visit the Roman church and move on later to Spain.
He was going to Jerusalem with the collection from the churches of Macedonia and
Achaia. On his return Then I will go to you and from there to Spain. (Rom.15:28)
The letter is the product of deep thought and reflection - - -He writes the letter
calmly and deliberately. 83
The church in Rome was founded originally by Jewish missionaries from Jerusalem.
When the wonderful event of Pentecost took place, we know that amongst the
Jewish pilgrims from many lands were visitors from Rome both Jews and foreigners
who accept Jewish beliefs. (Acts.2:11)
In 49 A.D the Emperor Claudius proclaimed an edict expelling all Jews and Jewish
Christians from Rome. This left only gentile Christians in Rome.
This gentile Christian community would have developed on its own independently
of Jewish Christian influence. 84
Peter was at the Council in Jerusalem in 49 A.D He probably did not arrive in Rome
until after Claudius had died c.54 A.D. Other Jewish Christians would probably have
felt safe enough to return also on the death of the Emperor. But their peace was
short lived. Within ten years they would face the horror of Neros persecution.
Here are some comments taken from the New Jerome Biblical commentary. P.832
Art.12

Romans has affected later Christian Theology more than any other New
Testament book.
Its influence is manifest in other New Testament writings (1 Pet, Heb, Jas) and
sub apostolic works (Clement, Ignatius, Polycarp, Justin)
Immeasurable is the part Romans played in the Reformation debates.
The contribution that Romans has made to Western Christian thinking is
inestimable also.

What is the purpose of Pauls letter to the Romans?

Paul is introducing himself to a church whose members he has not met. His letter to
them contains profound theology. It is not inconceivable that he knew the letter
would receive a wide circulation if it was distributed from the center of the empire.
He seems to have wanted this.
He has not set out in this work to solve a particular problem in a community but
rather to set down in writing his version of the Gospel stemming from his extensive
missionary work; his personal encounter with Christ and vision of heaven, and
finally his reflection on the essence of the Christian life.
It is his Magnus Opus.
Chapter 1
Paul identifies himself as
an apostle called and set apart for Gods good News. (Rom.1:1)
He is keenly aware of his rank and special mission.
He reminds the Romans that they are beloved of God and called to holiness.
(Rom.1:6)
He longs to see them and share some spiritual blessings with them. (1:11)
The Jews thought that they became righteous by their own efforts. Paul dispels this
error by describing Gods justice as
a justice that saves exclusively by faith. (1:17)
Paul takes a shot at Pagans and Jews, who fail to see how creation mirrors the
everlasting power and divinity (1:20) of God and instead they worship
created things instead of the Creator. (1:25)
Giving themselves up to shameful things and deeds full of injustice, both of
which he lists in detail.

they even applaud anyone who does the same. (1:32)

He is referring basically to homosexuality. Clearly a depravity forbidden by the law
(Lev.20:13)
Yet, in the Greek world, sexual relations especially between men were accepted
and even praised by the greatest philosophers. 85
Chapter 2
Paul addresses the Jews, who are convinced they will not be judged because they
possess the law and have the true religion. He points out to them that
He (God) will give each one his due according to his actions. (2:6)
There will be suffering and anguish for everyone committing evil, first the Jew and
then the Greek. (2:9)
For the Jews Paul reminds them that having the Law is not enough. They must
observe it.
Paul must have been surprised to meet virtuous and morally upright Gentiles.
This helped him to realize there must be an inner Torah that guided these people.
86
When the non Jews, who do not have law, practice naturally what the law
commands, they are giving themselves a law, showing that the commandments of
the law are engraved in their minds. (2:14-15)
Although Paul did not know it, he was in fact describing the Natural law imprinted
on everyones conscience.
The Jews felt superior because they were circumcised. But in reality this meant
nothing if they did not obey the law. Paul destroys their confidence in physical
circumcision and insists on circumcision of the heart.
For external things do not make a true Jew nor is real circumcision that which is
marked on the body. A Jew must be so interiority, the hearts circumcision belongs
to spirit and not to a written law. (2:28-29)
The gentiles are just as well off as the Jews for God shows no partiality even if the
gentiles are not circumcised.
because one is not different from the other before God. (2:11)
This is revolutionary language to the Jews, who regarded all the uncircumcised as
outside the Covenant and therefore outside the people of God,

Chapter 3
What good then is it to be a Jew?
Paul explains that they do have an advantage.
In the first place it was to the Jews that God entrusted his word. (3:2)
Secondly,
God is faithful to his promises even if the Jews break the law and are unfaithful.
Then Paul changes direction, stating that all Jews and non Jews are under the power
of sin. He then proceeds to demonstrate this quoting from psalms and the prophet
Isaiah e.g.
Nobody is good, not even one. (Ps.14:1)
their feet rushed to do evil, they are quick to shed innocent blood. Their minds are
full of wicked thoughts leaving in their wake ruin and havoc. (Isa.59:7)
What is Paul leading up to?
He has painted a gloomy picture showing that all people are sinful. He is setting the
platform to introduce the concept of salvation through Christ.
Verses 21-31 are the most important part of Romans, formulating in effect the
essence of Pauls gospel: Salvation through faith in the Christ event. 87
forgiveness cannot be found in or earned by keeping the law (as Normative Moral
code) it can only be found through faith in Christ. (M.J. Taylor, op.cit P.160)
God makes us righteous by means of faith in Jesus Christ, and this is applied to all
who believe, without distinction of persons. (3:22)
This forgiveness, justification or being made righteous is given freely without merit
on our part by the sacrifice of Christ on the cross.
For God has given him to be the victim whose blood obtains for us forgiveness
through faith. (3:25)
On the feast of the day of Atonement the High Priest sprinkled some of the blood of
the sacrifice (a goat) on the people and on the Place of Propitiation, the Mercy seat
of the Ark of the Covenant in the Holy of holies.
Paul sees this cultic ritual as a prophecy of what happens on the Cross, the New
Mercy Seat, sprinkled with the sacred blood of Christ.

He then proceeds to emphasize that people are in Gods grace by faith and not
because of all the things ordered by the law. (3:28)
This was a crucial verse for Martin Luther. As he translated the letter to the Romans
from Greek to German.
at this point Luther introduced the adverb only into this translation of 1522. (by
faith only) 88
This became a major tenet of the Reformation. To us it is deceitful. By doing so,
Luther eliminated with finality the necessity of good works as set forth by St.
James. (Jas.3:14, 17, 18, 24 & 26)
Chapter 4
Here Paul sets before the Jews and ultimately before all Christians the example of
Abrahams faith. When God appeared he told him that despite his age, about a
hundred years old (4:19) and Sarah being well pass child bearing age, that he
would be the father of many nations. (Gen.17:5)
Look up at the sky and count the stars if you can. Your descendants will be like
that. (Gen.15:5)
He did not doubt nor did he distrust the promise of God and by being strong in
faith, he gave glory to God. (4:20)
Abraham believed this promise before he was circumcised. He was a gentile. It must
have irked the Jews to be reminded of this. Circumcision came after belief. The rite
itself was defined in Genesis chapter 17 verses 9 to 13 as a sign of the covenant.
Faith also came before the law. The law was given to Moses many generations later.
So Abraham by his faith was a model also for all Non Jews.
That he might be the father of all uncircumcised who come to faith and are made
just. (4:11)
In the course of Chp.4 Paul has mentioned deed (4:2) and in the context, they
refer to deeds of the law, what the Jew was expected to perform in observance of
the law. 89
This is contrasted with the works of service St. James talks about.
Paul wants to make it clear to the Jews that deeds of the Law do not justify and do
not of themselves produce faith. The Protestant Reformers of the 16 th Century
pounced on this, claiming justification by faith alone.
Paul neglects to mention that Abrahams Faith was tested by two deeds. One, the
performance of the rite of circumcision and two, by the sacrifice of his only son

Isaac. This is a shocking demand for a Christian today. Yet Abraham obeyed God. His
faith was truly tested by deeds.
Few human beings are confronted with such a challenge in their lives as was
Abraham. 90
With regard to the Father of many nations one should bear in mind that apart from
Isaac (forebear of the Jewish race and Ishmael, ancestor of the Arab peoples)
Abraham had six children by another wife Keturah, who then proceeded to have
significant progeny. (Gen.25:1-4)
On top of that,
To the sons of his concubines Abraham gave presents, and as long as he lived, he
sent them away from his son Isaac, to the land of the East. (Gen.25:6)
Chapter 5
Paul begins now to concentrate on the positive elements of Justification. The first
gift is that of peace.
we are at peace with God through Jesus Christ Our Lord. (5:1)
This is not the same as peace from war or conflict of any kind. It does not mean
merely peace of mind or peace of conscience about sins committed and forgiven - -it is an experience of the Old Testament Salom the fullness of a right relationship
with God. 91
A second gift is the expectation of the glory of God (5:2)
This gives us hope and with Christian hope we can endure afflictions.
The certainty of Gods love is the basis and guarantee of Christian hope. 92
Then, Paul reminds everyone of Christs dying for us bringing an undeserved
reconciliation with the Father.
Paul now makes a contrast between Adam and Jesus Christ. Through an oft quoted
passage he states clearly,
Sin entered the world through one man and through sin, death, and later on death
spread to all mankind because all sinned. (5:12)
This would become the doctrine of Original Sin, a mystery to all as to its
propagation and denied by many, even those who call themselves Christian.
The disobedience that brought condemnation was of one sinner, where as the
grace of God brings forgiveness to a world of sinners. (5:16)

Adam being the first human created, bears the responsibility for the calamity that
befell his descendents. Strangely enough, Eve does not rate a mention, despite
being the instigator of the act of disobedience.
In contrast, the new Adam, Christ, by his obedience, restored mankinds broken
relationship with its creator.
As the disobedience of only one made all sinners, so the obedience of one person
allowed all to be made just and holy. (5:19)
Where Sin abounded, grace abounded even more. (5:21)
Gods mercy far outweighed human sin.
Chapter 6
If grace abounds where sin abounds then the question arises, `why not continue in
sin?
Paul nips this in the bud. He cites the rite of Baptism in Christs death and rising
with Christ.
So we begin walking in a new life. (6:4)
Christians should seek to avoid sin, not to indulge in it. If we are baptized then our
old self which was attracted to sin has been replaced by a new life in Christ. This
places upon us the responsibility to avoid sin.
do not allow sin any control over your mortal bodies; do not submit yourselves to
its evil inclinations. (6:12)
Being submerged in the waters of Baptism is symbolic of being submerged into
Jesus and his death. In a court of law, the death of the defendant (us) means an end
to litigation. All charges are dropped.
So symbolically we are new
persons albeit weak ones. We are freed from the Law and must now live up to the
opportunity and responsibility given to us. It is as though we have been freed from
jail after serving our sentence. Now we have a new life.
This new life came at a price. It required the death on the cross of the Son of God.
Knowing we are still weak, does this mean that if we fall back into sin again then
Christ must suffer again for our waywardness?
No!
We know that Christ, once risen from the dead, will not die again and death has no
more dominion over him. (6:9)
Chapter 6 of Romans is the first and most profound exposition of the meaning of
Baptism found in the New Testament.

Chapter 7
This is a rather complicated chapter dealing with the law and sin.
The law is the Mosaic Law. Of itself it,
is holy, just and good. (7:12)
Does the law lead one to sin?
No!
Before the law was given, the wrongdoings of people were not clearly defined in a
code of acceptable behavior. With the coming of the the law, people were made
aware of sin.
I would not have known sin had it not been through the law. (7:7)
Our death in Baptism brought freedom from the Mosaic law.
we are freed from the law and no longer serve a written law - - -which was the old;
with the spirit we are in the new. (Law) (7:6)
This new law is a covenant with Christ. it is more fruitful than the old law.
You belong to another, who has risen from among the dead, so that we may
produce fruit for God. (7:4)
Despite this new fruitful covenant, Paul recognizes that there is another law
operating in our inmost being that has nothing to do with the Mosaic law. He is
referring to the tendency to do evil. Which is a product of the fall of our first
parents. It is the enemy within. We call this enemy concupiscence.
My inmost self agrees and rejoices with the law of God, but I notice in my body
another law challenging the law of the spirit, and delivering me as slave to the law
of sin written in my members. (7:22-23)
I cannot explain what is happening to me. (7:15)
Like Paul, we sometimes end up doing the opposite to that which we planned to do.
It stems from a conflict in the inmost depths of a human being, the cleavage
between reason dominated desire and actual performance. 93
Chapter 8
This is the most important chapter in Romans from the standpoint of what Paul
teaches in it about the Holy Spirit and its role in Christian life. 94

Despite the coming of the Holy Spirit at Pentecost, Paul has little idea of the Holy
Spirit as a person. He simply was not there in the cenacle on Pentecost morning.
He tells the Romans,
Your existence is not in the flesh, but in the spirit, because the spirit of God is
within you, if you did not have the spirit of Christ you would not belong to him.
(8:9)
There is a lack of a clear distinction between the spirit of God (8:9) and the spirit of
Christ in the same verse. In one sense Paul does well in pointing out that the spirit,
Is life and holiness. (8:10)
The Holy Spirit is in fact the Sanctifier who operates in the Soul of the baptized
Christian.
Paul tries to convey to the Romans that although it cannot be seen, the spirit is an
awesome dynamic power that makes them,
Sons and daughters of God. (8:16) and because of this filial relationship they
become heirs in the real sense of the glory of God.
This spirit of adoption is strange to the Jews but an accepted practice in the
Roman Culture and among the Greeks.
Paul is struggling to come to grips with an entity (the Holy Spirit) that cannot be
seen but whose effects are evident. In his first letter to the Corinthians he spoke of
the diversity of gifts in the church community that reveal the active presence of the
Spirit in their midst.
There is a diversity of gifts, but the spirit is the same (1 Cor.12:4) He then goes on
to elaborate these gifts. (1 Cor.12:5-11)
Are the spirit of God, the spirit of Christ and the Holy Spirit one and the same?
It was not until the early third Century A.D that a theologian coined the term
Trinity the concept of three persons in God became a defined Dogma only at the
council of Nicea and was written into the Nicean Creed in 325 A.D. It was clarified at
the council of Constantinople in 381 A.D.
Those who are baptized in Christ will share in his glory but for the moment they
must also share in his sufferings. The Christian life is not easy.
For if we now suffer with him, we will also share glory with him. (8:17)
One of the visions Paul had was a vision of heaven. He was so overwhelmed that he
could not put it into words. (2 Cor.12:2-4)

So he could say from experience that I consider that the sufferings of our present
life cannot be compared with the glory to come that will be revealed and given to
us. (8:18)
Paul shows the Romans that even the whole of creation is also suffering. All of the
created world is subjected to decay and death as a result of the fall of our first
parents. God told Adam Cursed be the soil because of you. (Gen.3:17)
So Paul could say,
we know that the whole creation groans and suffers the pangs of birth. (8:22)
The Christian struggle requires much work and striving. There is no immediate
access to glory, which is the object of Christian hope.
we hope for what we do not see. (8:25)
In our striving we have the help of the Sanctifier. In a way we do not comprehend,
the spirit intercedes for us without words, as if with groans. (8:28)
Those whom he knew before hand he also predestined to be like his son. (8:29)
Those whom God predestined he called. (8:30)
This poses a big problem of personal freedom. Are we free or are we not free? What
is the point of striving to be good if we are destined for hell?
What does Paul mean by predestined?
Paul only says that they are elected (called) to know Christ, which is not the
same as salvation. 95
We are called to be transformed into the image of his son. Some will succeed others
will not. It will depend on our choices.
The good thing about this problem of Predestination versus free will is that we dont
know if we will or will not be saved. So it behooves us to strive in Fear and
trembling. Even Paul realized that he had to discipline himself lest after preaching
to others he himself be lost. (1 Cor.9:27)
There are benefits for being called and justified. An important one in the knowledge
that God is on our side.
If God is with us, who shall be against us? (8:31)
Who or what can separate us from the love of Christ? i.e. Christs love for us.

None of the dangers or troubles of earthly life, even the worst of them, can make
true Christians forget the love that Christ has made known for them in his death and
resurrection. 96
Paul lists quite a few trials and dangers, even cosmic forces, because ancient people
regarded some as hostile to humans.
I am certain that neither death nor life, neither angels nor spiritual powers, neither
the present nor the future, nor cosmic powers, were they from heaven or from the
deep below, nor any creature whatsoever will separate us from the love of God,
which we have in Jesus Christ Our Lord. (8:38-39)
Chapter 9
This chapter concerns the mystery of Israels salvation. Some scholars see Chpts. 9,
10 & 11 as an addition by a later editor.
Let us consider it as an integral part of Pauls letter to the Romans and take it at its
face value.
The rejection by the Jews en masse of the gospel of Christ profoundly disturbs
Paul.
I have great sadness and anguish for the Jews. (9:2)
They are his own people and kin. He is distraught that he says,
I would even desire that I myself suffer the curse of being cut off from Christ
instead of my brethren. (9:3)
He proceeds to cite the great advantage God has given the Israelites.
Adoption as Sons of God, in the glory of his presence, the covenants, the law; the
awesome worship of God in the temple, the promises (made to the Pentecost); the
Patriarchs themselves; and finally,
from their race was born Christ, he who as God is above all distinctions. (9:5)
Who has failed? God Or the Israelites?
Paul points out that God hardened the heart of Pharaoh. Has he also hardened the
hearts of the Israelites? Out of the hardening of the heart of Pharaoh, a people of
God was formed. What good can come from the rejection of Christ by the Jews?
It was the calling of the Gentiles.
through them (the Israelites) he wants to show his wrath and his power. But he also
wants to show the riches of his glory to others. (9:22-23)

Paul even quotes the prophet Hosea to support his thesis.

I will call my people those that were not my people. (Hosea 2:25) even though
the reference is incorrect, it should read,
I will say to `Not my people, `You are my people.
Paul realizes that great good has come from this tragic situation - - -The Gentiles
however, are not second-choice substitute beneficiaries of the gospel. God had their
salvation in mind all the time. 97
Paul uses the image of the potter to show that none of us can question the way God
fashions each one of us.
Is it not up to the potter to make from the same clay a vessel for beauty and a
vessel for menial use. (9:21)
Gods purpose is always for our good. Even the evil that befalls us will ultimately be
used to our advantage.
So if God does not fail us then how did the Jews fail God?
Because they relied on the observance of the law, not on faith. And they stumbled
over the stumbling stone. (Christ) (9:32)
The Jews wanted to become holy by relying on their own efforts. If one reads
through the Prophet Hosea, much of it lists the behavior of a people riddled with
infidelity.
Chapter 10
Paul continues to reason out why God rejects the Jews. He points out to his readers
that,
Christ is the aim of the law. (10:4)
People are not made righteous by their own efforts in observing the Mosaic law but
by faith in Christ.
You are saved if you confess with your lips that Jesus is Lord and in your heart you
believe that God raised him from the dead. (10:9)
All of the Old Testament was preparation for the coming of the Messiah. When he
came as Jesus of Nazareth, very few Jews believed in him.
Paul adds a series of objections of an imaginary bystander. (10:14-15)
Which he answers himself,

I ask: have the Jews not heard? But of course they have. Because the voice of
those preaching resounded all over the earth and their voice was heard to the ends
of the world. (10:18)
Paul is insisting that the message of the Gospel has already been proclaimed and
that God has never stopped reaching out to the Jews despite their apparent
stubbornness which lasts even to this very age.
I hold out my hands the whole day long to a disobedient and rebellious people.
(10:21)
Chapter 11
In this chapter Paul continues to probe the rejection by Jews of the gospel of Christ.
Has God rejected his people because they rejected Christ?
No, God has not rejected the people he knew beforehand. (11:2)
In the time of Elijah when all the prophets had been killed and his own life was in
danger, he thought God had abandoned Israel. This was not the case. God had
reserved a remnant for himself, 7,000 faithful followers.
In the same way Paul believes there is a remnant in Israel chosen not on merit but
by Gods grace. This is a group of loyal followers of the Son of God, Jesus of
Nazareth.
Then Paul turns to the gentiles and reminds them that they should not forget that
they owe much to the Jews.
their salvation comes not independently of Israel but by union with it. 98
You, as a wild olive tree, have been grafted in their stead, and you are benefiting
from their roots and sap. (11:17)
But Israel will be saved,
I want you to understand the mysterious decree of God, - - -a part of Israel will
remain hardened until the majority of pagans have entered. Then the whole of Israel
will be saved. (11:25-26)
Paul ends his discussion of the problem of Israel by praising the inscrutable wisdom
and mercy of God.
How deep are the riches, the wisdom and knowledge of God! His decisions cannot
be explained nor his ways understood. (11:33)
Chapter 12

The doctrinal part of Pauls letter has come to an end. Now he tries to be more
practical, however it is quite unsystematic and rambling. He starts by calling the
Christians to
give yourselves as a living and holy sacrifice. (12:1)
A reflection of the Jewish and pagan cults of sacrificial offerings. He calls for a
transformation of their minds and not to be absorbed by worldly affairs.
He reminds them that the body is one, (12:4) but there are many functions within
the body. This is an echo of his exposition in 1 Cor. 12
Prophets, ministers, teachers, encouragers, charitable workers.
Are all called to be zealous in fulfilling your duties. (12:11)
Paul recommends charity to all, even enemies.
Bless those who persecute you. (12:14)
Do not return evil for evil. (12:17)
Do not avenge yourselves but let God be the one who punishes. (12:19)
He exhorts the Christians to heap coals upon the head of their enemies by feeding
them if they are hungry and giving them to drink if they are thirsty.
The burning coals are a symbol of repentance. This appears to be an allusion to
an Egyptian ritual,
according to which a penitent carries on his head a dish of burning Charcoal to
express such repentance when he had wronged someone. 99
If one feeds ones enemy and he remains hostile, one makes him liable to more
serious punishment from God. 100
Chapter 13
Paul is aware that the community of Christians in Rome would be very much
conscious of imperial authority. He advises them to submit to legitimate authority
because there is no authority which does not come from God. (13:1)
Whoever those in authority are,
they are the stewards of God for your good. (13:4)
Submission to legitimate authority also requires the payment of taxes.
Pay to all what is due to them. (13:7)

Let this be the only debt of one to another: Love. (13:8)

He exhorts the Christians to discard any thoughts of evil, the deeds of darkness
(13:12) and live according to the light of Christ, putting on the armour of light.
(13:12)
He does not give any detail of what this armour is but in 1 Thess. 5:8 he defined it
as faith, hope and charity.
Chapter 14
This part of Pauls letter deals with minor questions such as the eating of meat and
the observance of holy days. One should follow ones own conscience in these
matters but be considerate of the scruple of those who are weak and may be
offended by the actions of the strong. All that one does should be motivated by the
desire to please God.
If we live, we live for the Lord, and if we die, we die for the Lord. (14:8)
Paul calls upon the members of the Rome community not to criticize one another.
He realizes that the community is a mixture of gentiles and also Jews returning from
exile after the death of the emperor Claudius. Each section would adhere to
different dietary laws.
Paul puts them all straight with the admonition that,
The kingdom of God is not a matter of food or drink; it is justice, peace and joy in
the Holy Spirit. (14:17)
And he reminds them to be guided by their conscience.
Whatever we do against our conscience is sinful. (14:23)
Chapter 15
In the division between the weak and the strong Paul appeals for unity based on the
example of Christ.
Christ himself did not look for his own contentment. (15:3)
He wants to see no elitism in the community. The Jews honour God and now the
pagans
(Gentile Christians) give thanks to God for his mercy. They
too have the right to rejoice.
The scriptures that Paul quotes, (Ps.18:49) (Dt.32:43), (Ps.117:11), (Is.11:10) attest
to Gods desire to save both Jews and Gentiles.
He concludes this exhortary section by apologizing from writing boldly to a
community founded by others. (15:20)

He is hinting that he will not in any way impose on them or contradict their founders
as he passes through Rome on his way to the West.
I hope to visit you when I go to Spain. (15:24)
Firstly he will return to Jerusalem with the collection from the churches in Macedonia
and Achaia that has been raised to help,
the poor among the believers in Jerusalem. (15:26)
He implies that he is still under suspicion in Jerusalem and so he asks the Roman
church for prayers.
pray that I may avoid the snares of the enemies of the faith in Judea, and that the
community of Jerusalem may welcome the help I bring. (15:31)
Chapter 16
Paul has ended his letter but now he adds a note of recommendation for Phoebe a
deaconess of the church at Cenchrae, the pot of Corinth because,
She has helped many, among them myself. (16:2)
Apparently, she will be the one to carry Pauls letter to Rome.
He then proceeds to send greetings to twenty eight persons and their families.
Towards the end of the greetings the writer of the letter sends his greetings also.
The use of a manuensis (like a secretary) was not uncommon in the time of Paul.
The work has been exhaustive and demanding. It is fitting that the work of Tertius
(16:22) be recognized.
What is surprising in the list of greetings is that Paul mentions the names of so
many in a community he has yet to visit.

The Letter to the Hebrews

The identity of the author of Hebrews is unknown - - its ascription to Paul goes back
at least to the end of the 2nd Cent. In the church of Alexandria. According to
Eusebius it was accepted as Pauls work by Clement, who in this matter followed the
view of Pantaenus. Clement believed that Paul had written it in Hebrew for Hebrews
and that Luke had translated it into Greek.
(History of the Church Eusebius 6:14,2-4) - - - Origen - - -felt that the thoughts were
Pauls but the style and composition belong to one who called to mind the apostles
teaching. 101
Early Christian writers recognized that Hebrews is quite different from any of the
letters from Paul. The third century Alexandrian exegete Origin noted that the
elegant Greek of Hebrews is quite different from the awkward style of the apostle.
- - Hebrews is not included among the Pauline letters in the Muratorian Canon, a
list from the Roman church ca. A.D. 200 - Although Hebrews is traditionally called a letter the formal structure of a letter is
missing. 102
The Clement mentioned above is the fourth Pope. First there was Peter, then Linus
then Anencletus, then Clement. Clement wrote a letter to the Corinthians during his
reign A.D. 90 A.D 100 to solve a problem. To be sure that matters were set right,
he even sent envoys from Rome to Corinth. He had been consecrated a bishop by
St. Peter. (according to Tertulian) and quite possibly was familiar with
St.
Paul.
There are themes of Philosopihical thought running through Hebrews that reflect
the writings of the Jewish Christian Philo.
Since the application of philosophical insights was practiced in Alexandria, many
interpreters think that Hebrews must have been written by someone with ties to
that city. Apollos, an Alexandrian Jew converted by Prisca and Aquila (Acts.18:24)
and later a missionary himself (cf.1 Cor.3:5-6, 16:12) has sometimes been
suggested as the author of the discourse. 103
Acts has a pertinent reference to Apollos.
A certain Jew named Apollos, a native of Alexandria arrived at Ephesus. He was an
eloquent speaker and an authority on the scriptures, and he had some knowledge of
the Way of the Lord. With great enthusiasm he preached and taught correctly
about Jesus, although he knew only Johns baptism. As he began to speak boldly in

the synagogue, Priscilla and Aquila heard him; so they took him home with them
and explained to him the Way more accurately. (Acts.18:24-26)
Hebrews was the name given to the Jews who lived in Palestine - - This letter is
addressed to the first Christian communities of Palestine, formed by Jews by race
who had been persecuted and punished and whose possessions had been
confiscated, all because they had become followers of Christ. 104
The letter is believed to have been written most probably from Ephesus ca. 66
A.D, before the destruction of Jerusalem in 70 A.D. It is addressed to people familiar
with the Old Testament and the cult of the Temple. However, some scholars date it
later than 70 A.D.
Chapter 1
The addressees are not mentioned but straight away reference is made to the Old
Testament. Showing how the prophets conveyed messages from God to the people.
but in our times he has spoken definitively to us through his Son. (1:2)
The reference to Christ that follows is full of theology and glory.
He is the radiance of Gods glory and bears the stamp of Gods hidden being, so
that his powerful word upholds the universe. And after taking away sin, he took his
place at the right hand of the divine majesty in heaven. (1:3)
Because the Hebrews are in danger of falling away from the Gospel of Christ and
going back to the powers of the Cosmos, the author in a number of ways stresses
the superiority of Christ over the angels.
In the Jewish mind, the angels were ministering spirits in heaven but the author
insists they are not priests but servants.
All these spirits are only servants, and God sends them to help those who will be
saved. (1:14)
Christ on the other hand is spoken of in these terms,
Your throne O God will last forever and ever. (1:8) (Ps.45:7)
You on the Contrary, are always the same and your years will never end. (1:12)
(Ps.102:26)
In comparison to all created things that will wear out like a garment.
Chapter 2
The Jews believed that the law as given to Moses by angels but the words given to
the early Christians were confirmed by the testimony of,

signs, wonders and miracles of every kind especially by the gifts of the Holy Spirit
that he distributed according to his will. (2:4)
The angels were not given dominion over the new world order. Such dominion was
given to one who accepted a status lower than the angels for a while (v.7) but was
then crowned with glory and honour and dominion over all creation including the
angels.
Gods plan required that the cause of our salvation, Christ,
experience death on behalf of everyone. (2:9)
By so doing he is one with us passing onto us holiness that raises us and we can
really call him our brother. By his incarnation he can share with us our humanity and
we become Gods children with access to the Father.
Before, people feared death. They were bonded to it by the power of Satan. But
Christ removed this fear by giving them the hope of the resurrection and taking
them by the hand, for
As high priest, Jesus had entered into the Holy of Holies into heaven itself, there to
appear before God on our behalf. (9:24), the believers are able confidently to make
their entrance after him and draw near to God. 105
Christ,
is a priest able to ask pardon and atone for their sins. (2:17)
This is the first mention of the central theme of Hebrews; Jesus role as high priest.
The temptations he faced qualified him to help his followers face their temptations.
Chapter 3
Jesus is not only called the High Priest but also an apostle. One sent by God. Moses
was the mediator of the Old covenant and steward over Gods household, but
Christ came as the Son, to whom the house belongs; and we are his household.
(3:6)
Christ is the mediator of the New Covenant.
The Israelites during wandering in the desert, complained and murmured against
God. They fell from their first fervor during the Exodus. God punished them. None of
the adults, apart from Joshua and Caleb, were to be allowed to enter the promised
land.
The author uses this as an example to warn the Hebrews that they are in danger of
falling into apostasy and bringing down Gods wrath upon themselves.

To avoid this, they are to

Encourage one another, day by day. (3:13) and to stand firm holding steadfastly
to hope in Christ.
They must be faithful, unlike their ancestors in the desert who because of their
infidelity, failed to reach their goal.
Unbelief prevented them from reaching their rest. (3:19)
Chapter 4
The promise to the Chosen people of entering the promised land foreshadowed the
promise given to the New people of God of entering heaven. Christians must
believe in the gospel or the same fate will befall them as befell their ancestors.
Those who are faithful will enter into Gods abode, described here as a place of rest
rather than as a heavenly sanctuary (the authors usual designation) or as the
lasting city. (13:4) 106
The author also argues that the rest that Israelites were to enter into was a share
in Gods Sabbath rest.
the rest of God after he created the world. (4:3)
Some did not enter this rest because of their disobedience. Then the author warns
the Christians today not to imitate their ancestors.
if today you hear Gods voice do not be stubborn. (4:7) (Ps.95:7-8)
Christians are to persevere in their effort to enter the Sabbath rest of God when
their good works are completed.
The word of God judges rightly and will judge the present generation to determine
how fit they are to enter Gods rest.
The word of God is sharper than a two edged sword and it can penetrate into the
very joints of the body and separate the components of the soul.
The word of God is living and effective, sharper than any two edged sword. It
pierces to the division of soul and spirit, of joints and marrow, and judges the
intentions and thoughts of the heart. (4:12)
This is a wonderful description of how effective the word of God is (scripture). The
second letter of Timothy also describes how useful it is in teaching, correcting error
and training Christians for their life. (2 Tim.3:16)

Some may query the concept of the soul having another component, the spirit,
apart from the faculties of the intellect and the will. However, such a component is
attested to by mystics such as
St. Teresa of Avila and St. Paul.
In the next passage,
The author alters the meaning of Word of God from scripture to the second person
of the Blessed Trinity.
All creation is transparent to Him; everything is uncovered and laid bare to the
eyes of him to whom we render account. (4:13)
Both concepts are perfectly valid. Now follows a repetition of the main theme of the
letter, the high priesthood of Christ. It is emphasized here by the word great.
Possibly this is meant to distinguish Christ from the Jewish High Priest.

We have a great High Priest, Jesus the Son of God, who has entered heaven.
(4:14)
Our high priest was tempted like we are but he never sinned. Nevertheless he is
sympathetic to our cause and we can approach him with confidence.
we will obtain mercy and through his favour and help in due time. (4:16)
Chapter 5
For the Jews, the High Priest, despite his personal defects, was a sacred person
protecting the people from the punishment of God that they deserve for their sins.
He himself is subject to weakness.
This is why he is bound to offer sacrifices for his sins as well as for the sins of the
people. (5:3)
The function of High Priest was given to Christ at his resurrection. The author quotes
from Psalm 110 to illustrate that unlike the Levitical priesthood which ceased with
the death of the high priest, Christ remains forever the high priest in the heavenly
sanctuary.
You are a priest forever in the priestly order of Melchizedek. (5:6) (Ps.110:4)
The words that preceded the quotation from Psalm 110,
you are my Son, I have begotten you today (5:5) have proved to be controversial.
Some Protestant sects quote it to prove Jesus. Is a created being and not God from
eternity. The phase begotten not made is part of the Nicean creed. The son, while
remaining co equal with the Father issues forth as the incarnate word at the

appointed time. How the spirit is begotten is beyond our comprehension. What
Christians have to be clear about is that Christ is not created.
Verses 7 10 are considered to form part of a Christological hymn not unlike the
hymn found in Philippians 2:6-11.
Jesus prayed to be delivered from his death on the cross. It is confusing then to read
he was heard because of his humble submission. (5:7)
Because we know he died. What then was he delivered from? It is not clear. What is
clear is that in submitting to this death on the cross, Christ obeyed and fulfilled the
plan of the Father.
Although he was Son, he learned through suffering what obedience was. (5:8)
Jesus obedience leads to his priestly consecration, which in turn qualifies him to
save those who are obedient to him. 107
The author now chides the audience saying,
you have become dull in understanding. (5:11)
Although you have been Christians for a long time and should be in a position to
teach others, you have not advanced in the Christian way of life. You need to start
again at the basics.
you need milk not solid food. (5:12)
If you have advanced in the spiritual life and exhibit maturity then you can
distinguish good from evil. (5:14)
Chapter 6
Having told the Hebrews that they need retraining, the author now neglects to do
so but instead wants to,
move forward to more advanced knowledge without again laying the foundation.
(6:1)
This is odd.
He wants to leave aside instructions against works that lead to spiritual death, on
faith in God, instructions in ritual washings, the calling of the Holy Spirit, the
resurrection and the final judgement.
They should know all this. By the time Hebrews was written, if the addressees are in
fact Palestinian Christians, they have known the basic truths about Christianity for
perhaps twenty years or more.

If after receiving the Holy Spirit in the laying on of hands and having experienced
the wonders of belief in Christ, they have now apostasized, then they cannot be
moved again,
a second time to repentance. (6:6)
They have put Christ out of their lives. They have crucified him again by their
disdain for all the has done for them,
spurning him publically. (6:6)
This is real apostasy.
To drive home the point about how serious this situation is, the author uses a
metaphor of two types of soil.
One soil is good and produces,
profitable grass for those who till it, (6:7) while poor soil produces only thorns and
bushes which are gathered and burnt.
Then the author changes his tone. He becomes milder in his exhortation, taking into
account the service the individuals have done for others.
You have helped and still help the believers. (6:10)
They should have this same zeal with regard to persevering in the spiritual life.
He sets before the addresses the example of Abraham and Gods promise to him
that he would become the father of a multitude. And so it came about. Not only did
God make a promise but he
committed himself with an oath. (6:17)
Gods promise of eternal life for his followers rests on a similar promise and oath.
The Hebrews have received hope. That hope is described as an anchor. An anchor
thrown into the sea holds the ship fast. Jesus is like that anchor thrown not into the
sea but into the heavenly sanctuary which holds the Hebrews firm. Christ has gone
ahead. He will remain there forever as a high priest. His service will never end, like
that of Melchizedek, it is eternal.
Chapter 7
Melchizedek and the Levitical priesthood are compared. There is a similarity
between Jesus and Melchizedek.
The author stresses that Melchizedek was a priest of the most High God. (7:1)

He then explains the popular meaning of Melchizedeks name King of Justice and
the city from which he came Salem, means that Melchizedek is King of peace.
Melchizedek is regarded as a prototype of Jesus, the Messiah, and the messianic
blessings include Justice and Peace. 108
The absence of any familial details of Melchizedek points to a higher level of being
than human. Anne Catherine Emmerich writes of him in one of her visions as an
angelic spirit.
That he is described as a priest forever attributes to him the quality of being
eternal. When priests are ordained they receive an indelible mark on their soul
which identifies them as such even in the next life. This is why they remain priests
forever like Melchizedek.
However, the only eternal High priesthood is that of Christ. Unlike the ordinary
priesthood whose function ceases with death. Christ continues his High Priesthood
in the heavenly liturgy.
The tithe paid by Abraham to Melchizedek was a pure gift and signified the
superiority of Melchizedek over the Patriarch Abraham.
From this act arose the liturgical obligation of payment to the Levitical priests in
order to support them.
When the descendants of Levi are consecrated priests they are commanded to
collect tithes from their people. (7:5)
The Levitical priesthood was not perfect because it was not permanent.
With the coming of Christ and his ascendency to High Priest in the heavenly
Sanctuary, the law had to change. No longer was the priesthood drawn from the line
of Levi. Christ came from the line of Judah.
He received his priesthood not from the law, not from human descent, but from his
divine mission.
This new priesthood has given us a better hope, that of drawing close to God. Christ
is the assurance of us of a better covenant. He is confirmed not by the anointing
with oil as was the case with Aaron and those who followed him, but with an oath
from God the father,
The Lord has sworn and he will not change his mind: You are a priest forever.
(7:21) (Ps.110:4)
The former High Priests were many because they were mortal men. Their priesthood
ceased with their death.

But Jesus remains forever and the priesthood shall not be taken from him. (7:24)
Our high priest Christ, is holy and sinless, therefore he does not have to offer
sacrifice for himself as mortal priests do, rather he offers a sacrifice for the good of
all and once only. His is the perfect sacrifice.
Chapter 8
If Christ had remained on the earth he would not have been part of the Levitical
priesthood. But the,
ritual celebrated by those priests is only an imitation and shadow of the heavenly
sanctuary. (8:5)
For the people of Israel, the institution of priests and the High Priest were
closely linked to Gods covenant with his people. 109
With this in mind, the author of Hebrews now talks of a better covenant. The Old
Covenant had its priesthood but Christ is High Priest and mediator of a new
covenant.
Jesus enjoys a much bigger ministry in being the mediator of a better covenant.
(8:6)
This New Covenant was prophesied by the prophet Jeremiah.
The days are coming it is the Lord who speaks when I will draw up a New
Covenant with the people of Israel and with the people of Judah. (8:8) (Jer.31:31)
This covenant is better than the Old Covenant for the new people of God will know
their God intimately and he will forgive their sins.
they will know me from the least to the greatest. I will forgive their sins and no
longer remember their wrongs. (8:11-12)
The author knew that the Old Covenant had disappeared in fact with Christs
proclamation of the New Covenant.
Chapter 9
The author now moves to describe the Mosaic Tabernacle in the Tent of Meeting.
(Ex.25-26)
This tabernacle was divided into two parts. An outer Sanctuary and the Holy of
Holies. They were separated by a veil.
Inside the Holy of Holies was the Ark of the Covenant containing a jar with Manna
inside, Aarons rod and the two tablets of the law. On top of the Ark was the Mercy
Seat of God protected by two golden Cherubim.

Only once a year, the High Priest entered the Holy of Holies and sprinkled the blood
of a sacrificed goat on the mercy seat, and thus the sins of the people of the
previous year were blotted out. This occurred on the day of Yom Kippur, the Day of
the Atonement.
The cultic duties performed in the outer tabernacle (Sanctuary) were the care of
the lamps on the lamp stand (Ex.27:21), the burning of incense on the incense altar
every morning and evening (Ex.30:7) and the weekly replacing of the loaves on the
table of show bread. (Lev.24:8). 110
The significance of the blood of the sacrifice being sprinkled on the Mercy Seat in
the Holy of Holies was that it was the symbol of life. Because this was sacred, when
sprinkled on the place of expiation it satisfied for the purification of sins and
restored the relationship between God and his people.
The author limits the efficacy of the Old Testament sacrifices to a cleansing from
defilements caused by the violation of ritual laws, namely, the dietary prescriptions
(Lev.11) (Num.6:1-4) and ritual washings (Lev.14:8, Num. 19:11-21) 111
The sacrifice of Jesus was more efficacious.
he did not take with himself the blood of goats and bulls but his own blood. (9:12)
If the sacrifice of goats and bulls satisfied to cleanse the sins of people and provide
them with holiness.
How much more will it be with the blood of Christ? (9:14)
For those who had become defiled by contact with corpses, human bones or graves,
the ashes of a heifer (9:13) were mixed with water and used to wash the persons
clothes and sprinkle it on the person himself. (Num.19) This lustal water purified
externally the defiled person.
Christs sacrifice has brought deliverance for all the sins of the Old Testament, in
particular any sins not taken away by Old Testament sacrifices. His death brings into
force his testament, the New Testament or New Covenant.
The Old Covenant was ratified by the blood of goats and bulls mixed with water.
This was sprinkled on the people, the objects of the ritual and the block of the law.
(Ex.24:5-8) The author says the blood was sprinkled on the Sanctuary, but in fact
the Tent of Meeting had yet to be constructed.
According to the law, almost all cleansing had to be performed with blood. (9:33)
This ritual was performed many times and on the Day of Atonement once every
year. But Christ is high priest of the New Covenant,
Sacrificed himself once to take away the sins of the multitude. (9:28)

And entered the Heavenly sanctuary not made by human hands where
He is now in the presence of God on our behalf. (9:24)
In a similar fashion just as Christ sacrificed himself once, so too
humans die only once and afterwards are judged. (9:27) in the heavenly
sanctuary.
Chapter 10
Year after year sacrifices were offered for the forgiveness of sins on the feast of Yom
Kippur. If sins had been cleansed once and for all, then there would not have been
the need to repeat the sacrifices annually. But the reality is that the sins of the
people remained.
Though the sacrifices were required by the law, they did not satisfy God. Something
more was required.
Christ came to do the will of the Father. The author can claim that by
this will of God, we are sanctified once and for all by the sacrifices of the body of
Jesus Christ. (10:10)
All the daily rituals of the Levitical priests were ineffective in producing Satisfaction
for sins, but
Christ has offered for all times a single sacrifice for sins and has taken his seat at
the right hand of God. (10:12)
Christ is seated because of his kingship. The Levitical priests had to stand to offer
the daily sacrifices whereas Christ has fulfilled the covenant promises. His followers
now have access to the father. Being consecrated and made perfect he in turn
consecrates and makes perfect his followers.
Verse 13 talks of enemies as a footstool under his feet.
Who the enemies are, is never explained. However we can speculate in general
terms that they are all those opposed to the gospel including perhaps Satan and his
cohorts.
The author then repeats the quotation from Jeremiah (31:31) illustrating that
because God promised to forget the sins and evil deeds of the people, there is no
more need of any sacrifice for sin.
The blood of Christ has assured us of entering the heavenly sanctuary, opening the
curtain to the Holy of Holies where we can approach God the Father with
confidence, not only cleansed exteriorly as under the old rituals but now cleansed
internally without consciences and bodies

Washed with pure water. (10:22),

Which is the blood of Christ with its purifying power.
The author encourages the Hebrews,
Let us consider how we may spur one another to love and good works. Do not
abandon the assemblies as some of you do and all the more since the Day is
drawing near. (10:24-25)
Why were some of the Hebrews avoiding the assemblies?
There are two possibilities. They may have been subject to persecution from fellow
Jews or they may in fact be weakening in their fervor.
Those who willfully apostasize must face the wrath of God. In the past those
Israelites who broke the Mosaic law by worshipping idols, suffered the death penalty.
What then do you think it will be for those who have despised the Son of God?
(10:29)
The author warns the Hebrews that those who despise the Son of God must answer
to him and
What a dreadful thing it is to fall into the hands of the living God. (10:31)
The author recognizes the sacrifices the Hebrews have made, public humiliations,
sharing the sufferings of fellow Christians imprisoned and the loss of their goods. He
asks, why give up now?
Be patient in doing the will of God and the promise will be yours. (10:36)
He assures them,
We are not among those who withdraw and perish, but among those who believe
and win personal salvation. (10:39)
Chapter 11
To encourage the addressees, the author sets before them examples of faith drawn
from their ancestors. He has defined faith as
The assurance of what we hope for, being certain of what we cannot see. (11:1)
He cites Abels faith and his acceptable offering to God. Abel brought the firstborn of
his flock. Cain brought fruits of the soil and towards Cains offering God showed no
pleasure. We are never told why. (Gen.4:3-5)
God was aware that Cain had killed Abel.

Your brothers blood cries out to me from the ground. (Gen.4:10)

He gives another example of faith.
Enoch walked with God (Gen.5:22-24)
What an extraordinary relationship. Then God took Enoch to him. Enoch did not
experience death. The author of Hebrews believes it was Enochs faith that gained
him this privilege, for he believes
without faith it is impossible to please him. (11:6)
Noah and his family survived the flood. Noah was a just man. He too walked with
God (Gen.6:9) He too was a man of faith. He heard Gods commands and obeyed
them.
Then we have the example of Abraham. He was told to leave the land of his fore
bears and journey to a land God would give him but Abraham did not know where.
He obeyed through faith. And because of his faith Sarah at an advanced age gave
birth to Isaac.
God tested the faith of Abraham by ordering him to sacrifice his only Son Isaac. He
obeyed the will of God and received back his son. Isaac in turn by faith blessed the
future of Jacob and Esau. Jacob blessed by faith the sons of Joseph and Joseph by
faith gave orders to the Israelites to carry his bones with them when they would
leave Egypt.
Then follows several incidents connected with the faith of Moses. One such incident,
the preference by Moses for ill treatment like that of Christ just does not make
sense.
However, that
he persevered as someone who could see the invisible. (11:27) is surely a well
deserved accolade of his faith.
The author passes summarily through other heroes of the Old Testament, some
named others not. It is impossible to know all the instances to whom the references
apply. The sufferings of verses 35b 38 are principally those endured by faithful
Israelites in the persecution that preceded and accompanied the Maccabean revolt.
(cf.Macc.1:60-63, 7:34, Macc.6:18-31,7:1-42). 112
Great though these people were, the fulfillment of the promise did not take place
until Christs death on the cross when everyone of them reached the heavenly
sanctuary which we still strive for.
Chapter 12

The author leaves behind the letters main theme of the High Priesthood of Christ
but uses the example of Christ to encourage the Hebrews to endure,
to persevere in running the race marked out before us. (12:1)
Christ endured the humiliation of the cross and for this he was rewarded with
exaltation to the right hand seat of the throne of God the Father.
The author reminds his audience of the great crowd of faithful people who have
finished the race.
What a cloud of innumerable witnesses surround us. (12:1)
He now delves into the necessity to bear up with trials, which he conveys in the
metaphor of Correction." Our parents corrected us and painful though it was we
respected them. So it is with God. The trials he sends us are meant to correct us
and strengthen us.
All correction is painful at the moment, rather than pleasant; later it brings the fruit
of peace, that is holiness to those who have been trained by it. (12:11)
This holiness if vital.
for without holiness no one will see the Lord. (12:14)
The author exhorts the Hebrews to watch over one another lest some fall into the
sin of apostasy. He speaks of the foolishness of Essau who sold his birthright for a
plate of red stew. (Gen.25:30) The Hebrews are to diligently guard their birthright.
The ancients including Moses who trembled in fear when approaching Mt. Sinai,
were in awe of the presence of the Theophany. Such a fear is unwarranted for the
Hebrews who can approach the heavenly Jerusalem with its assembly of the
firstborn of God, the angels, and Jesus the mediator of the New Covenant.
God punished the idolators at the foot of Mt. Sinai. Some were slain by the sword,
others died from a plague that God sent into the Israelite camp. (Ex.32:27-28, 35)
Verse 26 seems to indicate a future calamity that will shake and remove created
things. So the author wants the Hebrews to avoid this happening by offering
to God a worship pleasing to him with reverence and awe.
Our God is indeed a consuming fire. (12:28-29)
Chapter 13
The final chapter of Hebrews is a compendium of dos and donts. However mixed
with the exhortations are some important teachings.

Hospitality was an important aspect of Jewish culture. In some cases in the Old
Testament the visitors were emissaries from God. In the cases of Abraham and Lot
this was particularly true.
Do not neglect to offer hospitality: you know that some people have entertained
angels without knowing it. (13:2)

Other exhortations:

Remember prisoners.
Respect marriage.
Be content with having enough for today.
Remember those who taught you the Gospel.
Do not listen to strange teachings.
Continue good works and the common life.
Obey your church leaders.
Pray for the author to be able to come to the community.

Is he in prison also?
In the midst of the exhortations, the author injects a profound insight concerning
Christ.
Christ Jesus is the same today as yesterday and forever. (13:8)
There is a verse that scholars have been unable to decipher.
we have an altar from which those still serving in the temple cannot eat. (13:10)
The Law required that animals sacrificed for the forgiveness of sins be burned
outside the sacred area of the Temple. That was the way of showing that the sin of
the people had been transferred to those victims.
The author of Hebrews referred to this tradition and addresses it as applying to
Christ and his sacrifice.
For this reason Jesus, to purify the people with his own blood, suffered his Passion
outside the Holy City. (13:12)
The author invites his audience to go outside the sacred area and share Christs
shame. Why, we dont know, unless he wants them to imitate Christs humility. But
he is quite correct to remind them.

We have here no lasting city and we are looking for one to come. (13:14)
The author ends his letter with a prayer for Gods peace, and tells his audience that
God works in them so that they may conform to his will. Finally he gives the good
news that Timothy has been released from prison. (v.23) There are no details
concerning his imprisonment, but it must in some way be related to his work in
spreading the Gospel.
The author promises to visit the community in company with Timothy. Where had he
been imprisoned? The last comment of the author is
greetings from those in Italy. (13:24) We are not sure what this means.
It is possible that this occurred during the persecution of Nero, forcing Jewish
Christians to flee to places like Ephesus. We think Hebrews was written from
Ephesus. There is no real proof.

The Great Silence

Normally the Great Silence refers to the silence that is imposed on all religious,
male and female from the end of night prayers to the conclusion of breakfast the
following morning. It is a canon of religious law aimed at providing Recollection for
clerical and non-clerical religious as well as those who are members of Monastic
orders.
Here the Great Silence refers to the complete lack of information that is available
in Scripture to answer important questions.
After the stoning of St. Stephen, persecutions broke out in Jerusalem and Palestine
c. 30 A.D. and onwards against the followers of the Way. (Here we assume that
Christ was born in 4 B.C and died in 29 A.D)
Tradition has it that St. John took the Blessed Mother to Ephesus when the
persecutions became severe.
There is a House of Mary in Ephesus today that St. John is reported to have built
out of stone. It is a site of pilgrimage for Christians and Moslems alike.
The Blessed Mother is not mentioned in the Acts of the Apostles after Pentecost.
She appears to have been absent from the Jerusalem Council in 49 A.D.
When Paul went up to Jerusalem after preaching for three years in Damascus, he
met only Peter and James the Less. We can assume that by this time, John and Mary
were already living in Ephesus c.34 A.D.
In 40 A.D., the Blessed Mother appeared to James the Great (Son of Zebedee) at
Zaragossa in Northern Spain. She was standing on a six foot column of Jasper with

the child Jesus in her hands and accompanied by angels. James had become
discouraged at his lack of success among the barbarians of Spain. The Blessed
Mother told St. James to build a chapel there in her honour. Today at that spot there
is majestic Basilica in her name, Nuestra Senora del Pilar.
The pillar of Jasper was to remind James and the new converts that their faith must
be firm and steadfast like the column of Jasper.
She then informed St. James that after the chapel was built, he was to return to
Jerusalem where he would shed his blood for the Gospel.
James journeyed to Ephesus from Spain to have a joyful reunion with his brother
John. Then he proceeded to Jerusalem and after courageously preaching the Gospel,
was beheaded by King Herod Agrippa I in 44 A.D.
At some stage John returned to Jerusalem with the Blessed Mother. She is not
mentioned as being present at the Jerusalem Council in 49 A.D. is this on purpose
by Luke the author of Acts, or had she died before the 1 st Church council mentioned
in Acts chapter 15?
There are two traditions concerning the death of the Blessed Mother. In the first one,
venerable Anne Catherine Emmerich had a vision of the Blessed Mother dying in
Ephesus. (The Life of the Blessed Virgin Mary A.C Emmerich chpts. 15 and 16 Pgs.
346 383 Tan books)
The Second Tradition has the Blessed Mother dying in the gardeners house in
Gethsemane. Lazarus, the owner, had removed the oil press to Bethany, built a wall
around the whole area and given the gardeners house to St. John and the Blessed
Mother to live in. The Blessed Mother died there and three days later was assumed
into heaven. Her soul had preceded her body. John was the only witness. All of this
is recorded in a vision given to an Italian Mystic, Maria Valtota, recorded in (Poem
of the Man God M.Valtorta Bk.5 P.925-941 Tans. By N.Picozzi and P. McLaughlin,
Centro Editoriale Valtortiano 1990)
As to the age of the Blessed Mother when she was assumed into heaven there is
considerable debate.
Venerable A.C Emmerich says she was 64 years old. (P.346 The Life of the Blessed
Virgin Mary)
Venerable Mother Mary Agreda says she was 70 years of age, having died 21 years
after Christs ascension into heaven. (P.771 The Mystical City of God abridged
edition Trans. From the Spanish by F. Marison, Blue Army of Our Lady of Fatima,
U.S.A Inc. 1978)
What do we know about the Blessed Virgins age at death?

She was 15 years old at the birth of Christ in 4 B.C.

Christ was crucified at the age of 33. Therefore at his crucifixion Our Blessed Mother
would have been approx. 48 years of age ca.29 A.D.
If we take A.C Emmerich at her word that Mary died 14 years after Christs
ascension (and not the 21 years suggested by M.M. Agreda) then Mary would have
been 62 years of age at her death ca. 43 A.D.
This would explain why there is no reference in Acts to her being present at the
Jerusalem council in 49 A.D.
Now we come to the questions raised by the Great Silence.
1. Why did Paul not mention the stay of John and the Blessed Mother in any of
his letters; especially when he is known to have been in Ephesus from 54 A.D.
to 57 A.D.? Marys house was still there at that time.
2. Why does John not mention any of Pauls letters in his Gospel written about
90 A.D. after many years of being resident in Ephesus?
3. Why is Luke silent about the life of the Blessed Mother after Pentecost?
4. If St. John saw Mary die and he was the only witness. Why did he record
nothing about this important event?
5. Why is there no reference to the Blessed Virgin in any of Pauls letters?

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79.St. Paul Apostle and Martyr, I. Giodani, P.225.
80.N.J.B.C. Art. 49, P.900.
81.N.J.B.C. Art. 50, P.901.
82.N.J.B.C. Art. 2, P.830.
83.Paul, M.J. Taylor S.J, P.147.
84.N.J.B.C. Art. 6, P.831.
85.Christian Community Bible, Claretian Pub., Commentary, P.1675.
86.Paul, M.J. Taylor S.J, P.156.
87.N.J.B.C. Art. 37, P.839.
88.N.J.B.C. Art. 43, P.841.
89.Spiritual Exercises J.A. Fitzmyer S.J. St. Pauls P.68.
90.Spiritual Exercises J.A. Fitzmyer S.J. P.69.
91.Spiritual Exercises J.A. Fitzmyer S.J. P.80.
92.Spiritual Exercises J.A. Fitzmyer S.J. P.82.
93.Spiritual Exercises J.A. Fitzmyer S.J. P.116.
94.Spiritual Exercises J.A. Fitzmyer S.J. P.121.
95.Christian Community Bible, Claretian Pub., Commentary, P.1690.
96.Spiritual Exercises J.A. Fitzmyer S.J. P.153.
97.Paul, M.J. Taylor P.182.
98.Paul, M.J. Taylor S.J, P188.
99.N.J.B.C Art. 117, P.863.
100. N.J.B.C. Art. 117, P.893.
101. N.J.B.C. Art. 2, P.920.
102. Reading the New Testament, P. Perkins, P.270.
103. Reading the New Testament, P. Perkins, P.273.
104. Christian Community Bible, Claretian Pub., Commentary, P.1829.
105. N.J.B.C. Art. 15, P.925.
106. N.J.B.C. Art. 23, P.927.
107. N.J.B.C. Art. 28, P.929.
108. N.J.B.C. Art. 38, P.932.
109. Christian Community Bile, Claretian Pub., Commentary P.1838.
110. N.J.B.C. Art. 49, P.935.
111. N.J.B.C. Art. 50, P.936.
112. N.J.B.C. Art. 66, P.940.
113. Christian Community Bible, Claretian Pub., Commentary, P.1846.