Looking for Paul

[JLG]

rcc cannot be trusted.

- I am interested in the Bible!
- Whenever i find good information, i try to publish it!
- I don't care about religion!
- There used to be religious wars!
- People used to kill in the name of religion!
- Jesus is completely different!
- Apparently, many people find this information interesting!
- if it wasn't interesting, I wouldn't publish it!

 

[JLG]

After Paul was stoned at Lystra, his adversaries, believing their enemy to be dead, did not pursue him. And so it was that the two missionaries were able to find peace, in the peaceful town of Derbe, a Christian community recruited entirely from pagans. We read in the Acts of the Apostles that they gathered “quite many disciples”.
In Derbe, the activity of Paul and Barnabas lasted at least a whole year and it extended to the high valleys near the lake. Pastoral relations with Lystra, Iconium and Antioch of Pisidia were never interrupted because the young Timothy was an always available messenger. We know this from the excellent testimonies given to him by these communities when Paul returned a few years later: “At Lystra there was a disciple named Timothy, son of a Jewess who had become a believer and of a Greek father. The brethren of Lystra and Iconium bore him a good testimony.” (Acts 16:2).
Following these foundations, the Good News spread from Galatia to all the surrounding regions. These towns and villages would later give the Church brilliant doctors of theology. Christianity in this region was able to develop and flourish into flourishing communities thanks to the diligent work of Paul and Barnabas.
After saying goodbye to the community of Derbe, they turned back to visit Lystra, Iconium and Antioch of Pisidia. From Antioch they again crossed the Taurus Gorge to join the last community on their plan of action, that of the city of Perge.
During this first missionary journey, Paul and Barnabas succeeded in founding Churches in seven cities of the Empire before returning to their base: Salamis, Paphos, Antioch of Pisidia, Iconium, Lystra, Derbe and Perge. During these four years, Paul assumed his role as mission leader and developed his missionary style.
Before leaving the communities they had founded, Paul and Barnabas encouraged Christians to stand firm in times of trial. They choose leaders and entrust them to the Lord. It is a question here of “elders” (presbyteroi), whereas in his letter to the Philippians Paul will speak of episcopes (episcopoi) and deacons, which indicates a continuous development of tasks and responsibilities in the young Churches.



______________________________________________________________________________

22 Derbe, Perge, return to Antioch of Syria

Derbe, a town that has now disappeared,
south of present-day Turkey.
Paul and Barnabas founded a community there recruited entirely from pagans.

They stay there for a year. It's one of the few towns they leave without being forced to by persecution.

Derbe, a solitary mountain village at the extreme limit of the province of Galatie, was once a dangerous nest of brigands. This small town, which became a prosperous colony of veterans and freedmen under the Emperor Claudius, experienced a period of expansion during Paul's time. Today, nothing remains of this Greco-Roman city.

After Paul was stoned at Lystra, his adversaries, believing their enemy to be dead, did not pursue him. And so it was that the two missionaries were able to found in peace, in this peaceful provincial town, a Christian community recruited entirely from pagans. We read in the Acts of the Apostles that they gathered “quite many disciples”.

The Church of Derbe, like the other three churches in Galatia, was born in pain. Paul alludes to this birth when he writes to the Galatians threatened in their faith by the actions of the Judaizers: "My little children, for you I endure again the pains of childbirth, until Christ is formed in you!” (Galatians 4, 19).

In Derbe, the activity of Paul and Barnabas lasted at least a whole year and it extended to the high valleys near the lake. Pastoral relations with Lystra, Iconium and Antioch of Pisidia were never interrupted because the young Timothy was an always available messenger. We know this from the excellent testimonies given to him by these communities when Paul returned a few years later: “At Lystra there was a disciple named Timothy, son of a Jewess who had become a believer and of a Greek father. The brethren of Lystra and Iconium bore him a good testimony.” (Acts 16:2).

Following these foundations, the Good News spread from Galatia to all surrounding regions. These towns and villages would later give the Church brilliant doctors of theology. Christianity in this region was able to develop and flourish into thriving communities thanks to the diligent work of Paul and Barnabas.

Since the departure of the two missionaries from Antioch of Syria, their mother Church, more than four years had now passed. During difficult times, they undoubtedly felt nostalgia for their original community with whom they could hardly communicate. At very irregular intervals and thanks to certain caravan leaders, they sent messages, but the opportunities were not very numerous.

Instead of returning directly to Antioch of Syria via Tarsus, Paul and Barnabas decide to retrace their steps
Derbe is barely 200 km from Tarsus and Paul and Barnabas could have reached Paul's homeland in a few days, crossing the Taurus Mountains. However, the apostolic responsibility towards the newly founded communities encouraged them to retrace their steps and retrace the path already traveled in order to once again visit these young centers of Christianity.
After bidding farewell to the community of Derbe, they turned back to visit Lystra, Iconium and Antioch of Pisidia. From Antioch, they crossed the Taurus Gorge again to reach the last community on their plan of action, that of the city of Perge.
During this first missionary journey, Paul and Barnabas succeeded in founding Churches in seven cities of the Empire before returning to their base: Salamis, Paphos, Antioch of Pisidia, Iconium, Lystra, Derbe and Perge. During these four years, Paul assumed his role as mission leader and developed his missionary style.
Duration of first trip: 4 years
Paul and Barnabas succeeded in founding Churches in seven cities of the Empire
Before leaving the communities they founded, Paul and Barnabas encourage Christians to stand firm in the face of trial. They choose leaders and entrust them to the Lord. Here we are talking about “elders” (presbyteroi), while in his letter to the Philippians Paul will speak of episcopes (episcopoi) and deacons, which indicates a continuous development of tasks and responsibilities in the young Churches.

From Perge, Paul and Barnabas reach Attaleia, about 80 kilometers to the south-west, in order to return to Antioch in Syria by sea. They follow the coasts of Cilicia. This is the only trip that Paul will make along the southern coasts of Asia Minor, sailing from west to east. This journey of several days was uneventful.
At the end of the race, the boat loads its sails in front of the port of Antioch in Syria.
The Acts of the Apostles recount: “From Attaleia they sailed to Antioch, whence they had set out, commended to the grace of God for the work they had just accomplished. When they arrived, they called the church together and began to report all that God had done with them, and how he had opened the door of faith to the Gentiles.” (Acts 14, 26-27)
Thus ends the first missionary journey of Paul and Barnabas.

 

[CoreIssue]

rcc cannot be trusted.

- I am interested in the Bible!
- Whenever i find good information, i try to publish it!
- I don't care about religion!
- There used to be religious wars!
- People used to kill in the name of religion!
- Jesus is completely different!
- Apparently, many people find this information interesting!
- if it wasn't interesting, I wouldn't publish it!

the rcc is considered a cult by most. different gospel, pray to the dead, priests and more.

 

[JLG]

- After his stay in Arabia and Damascus (Galatians 1, 18), Paul speaks of a first meeting with Peter and James, then of a second meeting (that of the Council) which he places “after fourteen years” (Galatians 2, 1). This therefore means that Paul has already made two mission trips, and not just one. The assembly would therefore have taken place in the year 51.

- Paul, during his travels, founded several communities in the Greek environment. The problem of welcoming non-Jews then arises: should they be circumcised to mark their belonging to the Christian community? Do they have to observe food prohibitions and all the laws of Moses? It is therefore very likely that the meeting took place after the second trip, that is to say when the number of non-Jewish converts became more important.

- The consequences of this meeting in the history of Christianity are such that some will later call it the "Council of Jerusalem", which would suggest a well-structured assembly, bringing together many people. We must think rather of a meeting of some representatives of the Church of Antioch with James, Peter and John, of the Church of Jerusalem. Even though it is a private meeting, no other council has made such important decisions as that of Jerusalem. Without this "first council", the others would not have been possible.

- For these believers in Jerusalem, there is no question of living in community with non-Jews, nor of sharing meals with those who are not circumcised and who do not respect all the dietary prescriptions of the Law. This restrictive attitude does not fit with the experience of Diaspora Jews who were much more open to non-Jews because they lived with them.

- In Jerusalem, Paul brought Titus, a young man whom we have not yet met. He is an Antiochian who recently became a Christian. He had great hopes for the man who would become one of his greatest collaborators. He calls him “his true son in the same faith” (Titus 1, 4). For Paul, this young man is living proof of the noble fruits that were already growing on the tree of the Gentile Church. In Jerusalem, one could not resist the charm of this Christian from the non-Jewish world. "I went up to Jerusalem," wrote Paul. I also took Titus.” He tells us that he was born to a pagan family and uncircumcised. This detail is provided by Luke who adds that “the Church of Antioch provided the necessary funds for the journey of its three representatives.” (Acts 15, 3)

- In Jerusalem, everyone was aware that the attitude that would be adopted towards Titus would be of capital importance for the future of the Gospel. Titus symbolically represented all the Pagan-Christian Churches. If he were accepted unconditionally, as a full brother, it would be a decision applicable to all non-Jewish Christians in the new communities.

- For Paul, the problem was posed as follows: Is salvation the fruit of the grace of Christ? Is circumcision necessary for salvation or is Christ's grace sufficient? This question of principle was very important. Once decided, Paul will be able to allow the practice of circumcision, as will be the case with Timothy, who had a Jewish mother.

- In Jerusalem, Peter, James and John accepted Paul's point of view. The emerging Church thus avoided a conflict which would have been catastrophic and would have relegated Christianity to the rank of a “Judaizing sect”.

- After the meeting, the apostles and elders decided to send two delegates to Antioch, Judas and Silas, “prominent figures among the brothers”, who would travel with Paul and Barnabas. They were given a letter which explained James' proposal: "The Holy Spirit and we have decided to impose no burden on you other than these inevitable requirements: to abstain from the meat of pagan sacrifices, from the blood of suffocated animals and from immorality. If you avoid all this carefully, you will have done well. Farewell!" (Acts 15, 28-29)

- We thus arrived at a compromise acceptable to both groups: The non-Jewish Christians accepted the rules set out by James and the Jewish-Christians did not force the non-Jews to be circumcised. The two groups could thus find themselves at the same table.


______________________________________________________________________________

23. The Council of Jerusalem​

It is difficult to locate the assembly in Jerusalem because the account of the Acts of the Apostles (15, 1-34) does not coincide with what Paul says in his letter to the Galatians (2, 1-10). Today, experts agree that it is Paul who correctly situates this event.

After his stay in Arabia and Damascus (Galatians 1, 18), Paul speaks of a first meeting with Peter and James, then of a second meeting (that of the Council) which he places "after fourteen years" ( Galatians 2, 1). This therefore means that Paul has already made two missionary journeys, and not just one. The assembly would therefore have taken place in the year 51.

For his part, Luke would have “advanced” the date so that it would be closer to the start of Paul's missionary activity and thus legitimize the Apostle's mission to the non-Jews as early as possible.

...reluctance of a group of Christians who, in the name of fidelity to the Law and the privileged election of Israel, insisted that those who become Christians should be circumcised

Paul, during his travels, founded several communities in a Greek environment. The problem of welcoming non-Jews then arises: should they be circumcised to mark their belonging to the Christian community? Should they observe the food prohibitions and all the laws of Moses? It is therefore very likely that the meeting took place after the second journey, that is to say when the number of non-Jewish converts became greater.

Keeping these few considerations in mind, either date does not cause major problems. We will therefore see this event here, after the first journey, in order to then more easily follow the movements of Paul first with Barnabas and then with Silas, according to the chronology of Luke in the Acts of the Apostles.

Luke indicates that for this important meeting, the representatives of Antioch in Syria - Paul, Barnabas and Titus - traveled to the Holy City by land: "Passing through Phenicia and Samaria, they told of the conversion of the nations heathen and thus brought great joy to all the brethren.” (Acts 15:3) In Jerusalem, the elite of the Mother Church awaits them.

The consequences of this meeting in the history of Christianity are such that some will later call it the "Council of Jerusalem", which would suggest a well-structured assembly, bringing together many people. We must think rather of a meeting of some representatives of the Church of Antioch with James, Peter and John, of the Church of Jerusalem. Even though it is a private meeting, no other council has made such important decisions as that of Jerusalem. Without this "first council", the others would not have been possible.

In Jerusalem, people first listen with enthusiasm to the story of the penetration of Christianity into pagan circles. Quickly, however, the initial joy is disturbed by the reluctance of a group of Christians who, in the name of fidelity to the Law and the privileged election of Israel, wanted those who become Christians to be circumcised. They kept repeating that everyone should be forced to keep the Law of Moses. Always brutal when he argues, Paul will speak of "intruding false brothers".

For these believers in Jerusalem, there is no question of living in community with non-Jews, nor of sharing meals with those who are not circumcised and who do not respect all the dietary prescriptions of the Law. This restrictive attitude does not fit with the experience of Diaspora Jews who were much more open to non-Jews because they lived with them.

Saint Titus. Like Timothy, he was one of Paul's best friends. "The Epistle of Paul to Titus" testifies to the affectionate tenderness he has for him. Titus had the glory of establishing Christianity in the island of Crete where paganism had one of its principal centers.

In Jerusalem, Paul brought Titus, a young man whom we have not yet met. He is an Antiochian who recently became a Christian. He pinned great hopes on who would become one of his greatest collaborators. He calls him "his true son in the same faith" (Titus 1:4). For Paul, this young man is living proof of the noble fruits that were already growing on the tree of the Gentile Church. In Jerusalem, one could not resist the charm of this Christian from the non-Jewish world. "I went up to Jerusalem," wrote Paul. I also took Titus away.” He tells us that he was born of a pagan family and uncircumcised. This detail is provided by Luke who adds that "the Church of Antioch provided the necessary funds for the travel of its three representatives." (Acts 15, 3)

In Jerusalem, everyone was aware that the attitude they were going to adopt with regard to Titus would be of capital importance for the future of the Gospel. Titus symbolically represented all the pagan-Christian churches. If he were accepted unconditionally as a full brother, it would be a decision applicable to all non-Jewish Christians in the new communities.

Paul would have seen his work compromised in its very nature, if the conception of the Judeo-Christians, insisting on circumcision for all, was to triumph. Maintaining this obligation for non-Jews would make the Church a sect of the Synagogue and nullify the universality of salvation. Uncircumcised Christians would constitute a second-class group within the Church itself. The old wall of separation in the Temple, between Jews and non-Jews, would rise again within the Christian Church itself. To welcome non-Jews into the Church, but avoid making a common table with them, would make them Christian pariahs. So it was both a social and a religious problem.

For Paul, the problem was posed as follows: Is salvation the fruit of the grace of Christ? Is circumcision necessary for salvation or is the grace of Christ sufficient? This question of principle was very important. Once decided, Paul will be able to allow the practice of circumcision, as will be the case with Timothy, who had a Jewish mother.

In Jerusalem, Peter, James, and John accepted Paul's view. The nascent Church thus avoided a conflict which would have been catastrophic and would have relegated Christianity to the rank of a “Judaizing sect”.

After the meeting, the apostles and elders decided to send two delegates to Antioch, Judas and Silas, "prominent personages among the brethren", who would travel with Paul and Barnabas. They were given a letter that explained James's proposal: "The Holy Spirit and we have decided to impose no other burden on you than these inevitable requirements: to abstain from the meat of pagan sacrifices, from the blood of strangled animals and from immorality. If you avoid all this carefully, you will have done well. Farewell!" (Acts 15, 28-29)

The compromise formula adopted by James fixes four taboos for the pagans which constituted, according to rabbinic literature, the four minimum requirements imposed on proselytes in contact with the Jews: avoid consuming meat sacrificed to idols, abstain from illegitimate unions (prostitution ), do not eat unbled meat and avoid consuming animal blood. These restrictions are intended to prevent non-Jews from causing defilement to their Judeo-Christian brothers and sisters.

We had thus arrived at a compromise acceptable to both groups: Christian non-Jews accepted the rules set out by James and Christian-Jews did not force non-Jews to be circumcised. The two groups could thus find themselves at the same table.

 

[JLG]

rcc cannot be trusted.

- I am interested in the Bible!
- Whenever i find good information, i try to publish it!
- I don't care about religion!
- There used to be religious wars!
- People used to kill in the name of religion!
- Jesus is completely different!
- Apparently, many people find this information interesting!
- if it wasn't interesting, I wouldn't publish it!

the rcc is considered a cult by most. different gospel, pray to the dead, priests and more.

- I am not interested in religion just in the Bible!
- I am looking for relevant information!

 

[CoreIssue]

then stop going to the rcc.

 

[CoreIssue]

bible history at DuckDuckGo

DuckDuckGo. Privacy, Simplified.

duckduckgo.com

 

[CoreIssue]

Was Matthias or Paul the apostle who replaced Judas? | Bible.org

I’m sure you know that there are different opinions concerning the disciples’ selection of Matthias. The disciples were told to “wait” until the Spirit was sent, and yet they quickly went ahead and chose a replacement for Judas. They did so out of a sense of urgency, since they thought the...

bible.org

Was Matthias or Paul God’s choice to replace Judas as the 12th apostle? | GotQuestions.org

Was Matthias or Paul God’s choice to replace Judas as the 12th apostle? Should the 11 apostles have casted lots to choose the new 12th apostle, or should they have waited?

www.gotquestions.org

Arguments against Matthias being Judas’ replacement​

1. The remaining apostles before Pentecost acted on their own with no command from the Lord when they chose Matthias
2. The Holy Spirit had not yet fallen on the apostles and so they were not yet inspired. Their decision to replace Judas was a mistake.
3. Casting lots is an illegitimate method for selecting Judas’ replacement
4. Jesus clearly chooses Paul later on
5. We hear nothing more about Matthias
6. There is a heavy focus on Paul throughout Acts and the New Testament

 

[JLG]

then stop going to the rcc.

- I am not going to stop looking for relevant information!
- Unless you prove it is not relevant!
- But according to people's reactions, it is relevant information!
- When I learn about biblical context, nobody has the right to prevent people from learning about it!
- it is non biblical!

 

[JLG]

Was Matthias or Paul the apostle who replaced Judas? | Bible.org

I’m sure you know that there are different opinions concerning the disciples’ selection of Matthias. The disciples were told to “wait” until the Spirit was sent, and yet they quickly went ahead and chose a replacement for Judas. They did so out of a sense of urgency, since they thought the...

bible.org

Was Matthias or Paul God’s choice to replace Judas as the 12th apostle? | GotQuestions.org

Was Matthias or Paul God’s choice to replace Judas as the 12th apostle? Should the 11 apostles have casted lots to choose the new 12th apostle, or should they have waited?

www.gotquestions.org

Arguments against Matthias being Judas’ replacement​

1. The remaining apostles before Pentecost acted on their own with no command from the Lord when they chose Matthias
2. The Holy Spirit had not yet fallen on the apostles and so they were not yet inspired. Their decision to replace Judas was a mistake.
3. Casting lots is an illegitimate method for selecting Judas’ replacement
4. Jesus clearly chooses Paul later on
5. We hear nothing more about Matthias
6. There is a heavy focus on Paul throughout Acts and the New Testament

- Acts 1:14

With one accord
ὁμοθυμαδὸν (homothymadon)
Adverb
Strong's 3661: Adverb from a compound of the base of homou and thumos; unanimously.

they
οὗτοι (houtoi)
Demonstrative Pronoun - Nominative Masculine Plural
Strong's 3778: This; he, she, it.

all
πάντες (pantes)
Adjective - Nominative Masculine Plural
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

continued
προσκαρτεροῦντες (proskarterountes)
Verb - Present Participle Active - Nominative Masculine Plural
Strong's 4342: To persist, persevere in, continue steadfast in; I wait upon.

in prayer,
προσευχῇ (proseuchē)
Noun - Dative Feminine Singular
Strong's 4335: From proseuchomai; prayer; by implication, an oratory.

along with
σὺν (syn)
Preposition
Strong's 4862: With. A primary preposition denoting union; with or together.

[the] women
γυναιξὶν (gynaixin)
Noun - Dative Feminine Plural
Strong's 1135: A woman, wife, my lady. Probably from the base of ginomai; a woman; specially, a wife.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

Mary
Μαριὰμ (Mariam)
Noun - Dative Feminine Singular
Strong's 3137: Or Mariam of Hebrew origin; Maria or Mariam, the name of six Christian females.

the
τῇ (tē)
Article - Dative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

mother
μητρὶ (mētri)
Noun - Dative Feminine Singular
Strong's 3384: A mother. Apparently a primary word; a 'mother'.

of Jesus,
Ἰησοῦ (Iēsou)
Noun - Genitive Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

with
σὺν (syn)
Preposition
Strong's 4862: With. A primary preposition denoting union; with or together.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

brothers.
ἀδελφοῖς (adelphois)
Noun - Dative Masculine Plural
Strong's 80: A brother, member of the same religious community, especially a fellow-Christian. A brother near or remote.

- Acts 1:20
“For
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

it is written
Γέγραπται (Gegraptai)
Verb - Perfect Indicative Middle or Passive - 3rd Person Singular
Strong's 1125: A primary verb; to 'grave', especially to write; figuratively, to describe.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

[the] book
βίβλῳ (biblō)
Noun - Dative Feminine Singular
Strong's 976: Properly, the inner bark of the papyrus plant, i.e. a sheet or scroll of writing.

of Psalms:
Ψαλμῶν (Psalmōn)
Noun - Genitive Masculine Plural
Strong's 5568: From psallo; a set piece of music, i.e. A sacred ode; collectively, the book of the Psalms.

‘{May} his
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

dwelling
ἔπαυλις (epaulis)
Noun - Nominative Feminine Singular
Strong's 1886: A farm, estate, dwelling, habitation. From epi and an equivalent of aule; a hut over the head, i.e. A dwelling.

be
Γενηθήτω (Genēthētō)
Verb - Aorist Imperative Passive - 3rd Person Singular
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

deserted;
ἔρημος (erēmos)
Adjective - Nominative Feminine Singular
Strong's 2048: Lonesome, i.e. waste.

let there be
ἔστω (estō)
Verb - Present Imperative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

no
μὴ (mē)
Adverb
Strong's 3361: Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.

[one]
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

to live
κατοικῶν (katoikōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 2730: To dwell in, settle in, be established in (permanently), inhabit. From kata and oikeo; to house permanently, i.e. Reside.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

it,’
αὐτῇ (autē)
Personal / Possessive Pronoun - Dative Feminine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

and,
Καί (Kai)
Conjunction
Strong's 2532: And, even, also, namely.

‘{May} another
ἕτερος (heteros)
Adjective - Nominative Masculine Singular
Strong's 2087: (a) of two: another, a second, (b) other, different, (c) one's neighbor. Of uncertain affinity; other or different.

take
λαβέτω (labetō)
Verb - Aorist Imperative Active - 3rd Person Singular
Strong's 2983: (a) I receive, get, (b) I take, lay hold of.

his
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

office.’
ἐπισκοπὴν (episkopēn)
Noun - Accusative Feminine Singular
Strong's 1984: From episkeptomai; inspection; by implication, superintendence; specially, the Christian 'episcopate'.

- Acts 1:21
Therefore
οὖν (oun)
Conjunction
Strong's 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

it is necessary [to select]
Δεῖ (Dei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1163: Third person singular active present of deo; also deon deh-on'; neuter active participle of the same; both used impersonally; it is Necessary.

one of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

men
ἀνδρῶν (andrōn)
Noun - Genitive Masculine Plural
Strong's 435: A male human being; a man, husband. A primary word; a man.

who have accompanied
συνελθόντων (synelthontōn)
Verb - Aorist Participle Active - Genitive Masculine Plural
Strong's 4905: From sun and erchomai; to convene, depart in company with, associate with, or, cohabit.

us
ἡμῖν (hēmin)
Personal / Possessive Pronoun - Dative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

[the] whole
παντὶ (panti)
Adjective - Dative Masculine Singular
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

time
χρόνῳ (chronō)
Noun - Dative Masculine Singular
Strong's 5550: A space of time or interval; by extension, an individual opportunity; by implication, delay.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Lord
Κύριος (Kyrios)
Noun - Nominative Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

Jesus
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

went in
εἰσῆλθεν (eisēlthen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 1525: To go in, come in, enter. From eis and erchomai; to enter.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

out
ἐξῆλθεν (exēlthen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 1831: To go out, come out. From ek and erchomai; to issue.

among
ἐφ’ (eph’)
Preposition
Strong's 1909: On, to, against, on the basis of, at.

us,
ἡμᾶς (hēmas)
Personal / Possessive Pronoun - Accusative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

 

[JLG]

- Acts 1:22
beginning
ἀρξάμενος (arxamenos)
Verb - Aorist Participle Middle - Nominative Masculine Singular
Strong's 756: To begin. Middle voice of archo; to commence.

from
ἀπὸ (apo)
Preposition
Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.

John’s
Ἰωάννου (Iōannou)
Noun - Genitive Masculine Singular
Strong's 2491: Of Hebrew origin; Joannes, the name of four Israelites.

baptism
βαπτίσματος (baptismatos)
Noun - Genitive Neuter Singular
Strong's 908: The rite or ceremony of baptism. From baptizo; baptism.

until
ἕως (heōs)
Preposition
Strong's 2193: A conjunction, preposition and adverb of continuance, until.

the
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

day
ἡμέρας (hēmeras)
Noun - Genitive Feminine Singular
Strong's 2250: A day, the period from sunrise to sunset.

[Jesus] was taken up
ἀνελήμφθη (anelēmphthē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 353: To take up, raise; I pick up, take on board; I carry off, lead away. From ana and lambano; to take up.

from
ἀφ’ (aph’)
Preposition
Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.

us.
ἡμῶν (hēmōn)
Personal / Possessive Pronoun - Genitive 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

[For] one
ἕνα (hena)
Adjective - Accusative Masculine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.

of these
τούτων (toutōn)
Demonstrative Pronoun - Genitive Masculine Plural
Strong's 3778: This; he, she, it.

must become
γενέσθαι (genesthai)
Verb - Aorist Infinitive Middle
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

a witness
μάρτυρα (martyra)
Noun - Accusative Masculine Singular
Strong's 3144: A witness (judicially) or figuratively (genitive case); by analogy, a 'martyr'.

with
σὺν (syn)
Preposition
Strong's 4862: With. A primary preposition denoting union; with or together.

us
ἡμῖν (hēmin)
Personal / Possessive Pronoun - Dative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

of
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

resurrection.”
ἀναστάσεως (anastaseōs)
Noun - Genitive Feminine Singular
Strong's 386: A rising again, resurrection. From anistemi; a standing up again, i.e. a resurrection from death (its author), or a recovery.

- Acts 1:23
[So]
Καὶ (Kai)
Conjunction
Strong's 2532: And, even, also, namely.

they proposed
ἔστησαν (estēsan)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 2476: A prolonged form of a primary stao stah'-o; to stand, used in various applications.

two [men]:
δύο (dyo)
Adjective - Accusative Masculine Plural
Strong's 1417: Two. A primary numeral; 'two'.

Joseph
Ἰωσὴφ (Iōsēph)
Noun - Accusative Masculine Singular
Strong's 2501: Joseph, a proper name. Of Hebrew origin; Joseph, the name of seven Israelites.

called
καλούμενον (kaloumenon)
Verb - Present Participle Middle or Passive - Accusative Masculine Singular
Strong's 2564: (a) I call, summon, invite, (b) I call, name. Akin to the base of keleuo; to 'call'.

Barsabbas
Βαρσαββᾶν (Barsabban)
Noun - Accusative Masculine Singular
Strong's 923: Of Chaldee origin; son of Sabas; Bar-sabas, the name of two Israelites.

(
ὃς (hos)
Personal / Relative Pronoun - Nominative Masculine Singular
Strong's 3739: Who, which, what, that.

[also] known as
ἐπεκλήθη (epeklēthē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 1941: (a) To call (name) by a supplementary (additional, alternative) name, (b) mid: To call upon, appeal to, address.

Justus)
Ἰοῦστος (Ioustos)
Noun - Nominative Masculine Singular
Strong's 2459: Of Latin origin; Justus, the name of three Christian.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

Matthias.
Μαθθίαν (Maththian)
Noun - Accusative Masculine Singular
Strong's 3159: Matthias. Apparently a shortened form of Mattathias; Matthias, an Israelite.

- Acts 1:24
And
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

they prayed,
προσευξάμενοι (proseuxamenoi)
Verb - Aorist Participle Middle - Nominative Masculine Plural
Strong's 4336: To pray, pray for, offer prayer. From pros and euchomai; to pray to God, i.e. Supplicate, worship.

“Lord,
Κύριε (Kyrie)
Noun - Vocative Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

You
Σὺ (Sy)
Personal / Possessive Pronoun - Nominative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

know everyone’s heart.
καρδιογνῶστα (kardiognōsta)
Noun - Vocative Masculine Singular
Strong's 2589: A knower of the inner life (character, hearts). From kardia and ginosko; a heart-knower.

Show [us]
ἀνάδειξον (anadeixon)
Verb - Aorist Imperative Active - 2nd Person Singular
Strong's 322: From ana and deiknuo; to exhibit, i.e. to indicate, appoint.

which
ὃν (hon)
Personal / Relative Pronoun - Accusative Masculine Singular
Strong's 3739: Who, which, what, that.

of
ἐκ (ek)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

these
τούτων (toutōn)
Demonstrative Pronoun - Genitive Masculine Plural
Strong's 3778: This; he, she, it.

two
δύο (dyo)
Adjective - Genitive Masculine Plural
Strong's 1417: Two. A primary numeral; 'two'.

You have chosen
ἐξελέξω (exelexō)
Verb - Aorist Indicative Middle - 2nd Person Singular
Strong's 1586: To pick out for myself, choose, elect, select. Middle voice from ek and lego; to select.

- Acts 1:25
to assume
λαβεῖν (labein)
Verb - Aorist Infinitive Active
Strong's 2983: (a) I receive, get, (b) I take, lay hold of.

this
ταύτης (tautēs)
Demonstrative Pronoun - Genitive Feminine Singular
Strong's 3778: This; he, she, it.

ministry
διακονίας (diakonias)
Noun - Genitive Feminine Singular
Strong's 1248: Waiting at table; in a wider sense: service, ministration. From diakonos; attendance; figuratively aid, service.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

apostleship,
ἀποστολῆς (apostolēs)
Noun - Genitive Feminine Singular
Strong's 651: Commission, duty of apostle, apostleship. From apostello; commission, i.e. apostolate.

which
ἧς (hēs)
Personal / Relative Pronoun - Genitive Feminine Singular
Strong's 3739: Who, which, what, that.

Judas
Ἰούδας (Ioudas)
Noun - Nominative Masculine Singular
Strong's 2455: Of Hebrew origin; Judas, the name of ten Israelites; also of the posterity of one of them and its region.

abandoned
παρέβη (parebē)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 3845: To transgress, violate, depart, desert. From para and the base of basis; to go contrary to, i.e. Violate a command.

to go
πορευθῆναι (poreuthēnai)
Verb - Aorist Infinitive Passive
Strong's 4198: To travel, journey, go, die.

to
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

his
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

[rightful]
ἴδιον (idion)
Adjective - Accusative Masculine Singular
Strong's 2398: Pertaining to self, i.e. One's own; by implication, private or separate.

place.”
τόπον (topon)
Noun - Accusative Masculine Singular
Strong's 5117: Apparently a primary word; a spot, i.e. Location; figuratively, condition, opportunity; specially, a scabbard.

- Acts 1:26
Then
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

they cast
ἔδωκαν (edōkan)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 1325: To offer, give; I put, place. A prolonged form of a primary verb; to give.

lots,
κλήρους (klērous)
Noun - Accusative Masculine Plural
Strong's 2819: (a) a lot, (b) a portion assigned; hence: a portion of the people of God assigned to one's care, a congregation.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

lot
κλῆρος (klēros)
Noun - Nominative Masculine Singular
Strong's 2819: (a) a lot, (b) a portion assigned; hence: a portion of the people of God assigned to one's care, a congregation.

fell
ἔπεσεν (epesen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 4098: A reduplicated and contracted form of peto; probably akin to petomai through the idea of alighting; to fall.

to
ἐπὶ (epi)
Preposition
Strong's 1909: On, to, against, on the basis of, at.

Matthias;
Μαθθίαν (Maththian)
Noun - Accusative Masculine Singular
Strong's 3159: Matthias. Apparently a shortened form of Mattathias; Matthias, an Israelite.

[so]
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

he was added
συνκατεψηφίσθη (synkatepsēphisthē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 4785: To be voted or classed with. From sun and a compound of kata and psephizo; to count down in company with, i.e. Enroll among.

to
μετὰ (meta)
Preposition
Strong's 3326: (a) gen: with, in company with, (b) acc: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives.

the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

eleven
ἕνδεκα (hendeka)
Adjective - Genitive Masculine Plural
Strong's 1733: Eleven. From heis and deka; one and ten, i.e. Eleven.

apostles.
ἀποστόλων (apostolōn)
Noun - Genitive Masculine Plural
Strong's 652: From apostello; a delegate; specially, an ambassador of the Gospel; officially a commissioner of Christ.

 

[JLG]

- Does the Bible say anything against that?
- Does Jesus speak against that?
- The 12 apostles were chosen for one mission!
- Paul was chosen for another mission!
- When he had a vision, then he went to Arabia!
- When he was ready, he started his mission!
- When he did his mission, he was always accompanied!
- There were two heads!
- One in Jerusalem with the 12 apostles!
- One in Asia with Paul!
- The 12 apostles only understood Jesus' message after his death!
- Paul was corrected by Jesus and told the right way!
- Then he went straight away!
- He knew everything about the Law!

 

[JLG]

To allow a fraternal understanding between the two parties, as a wise man, James proposes a compromise likely to be acceptable to all. He asks the uncircumcised to have regard to the feelings of Judeo-Christians on the following three points:
1. Avoid participation in meals of pagan sacrifices.
2. Abstain from the sexual excesses fashionable in temples, in the form of ritual prostitution.
3. Observe the use of kosher meat at communal meals (i.e. do not eat animals that have not been bled).
- There is also a fourth point that is not mentioned here: refrain from consuming blood!
- At this meeting in Jerusalem, Paul had wanted to achieve two specific goals: to preserve Christian freedom vis-à-vis the Law of Moses and to be recognized as an apostle by the mother Church. He succeeds in achieving both of these goals.
- Christian freedom was preserved thanks to the openness of the participants. The Spirit blew and the wall of separation between Jews and Gentiles crumbled. God gave his apostles the wisdom and the firmness necessary to complete a work indispensable to the establishment of a universal religion.
- Paul will have to continually defend his status as an apostle. A text shows him presenting his defense to the Church of Corinth, which he founded, against the Judeo-Christians who came from Jerusalem: “Am I not free? Am I not an apostle? Have I not seen Jesus, our Lord? Are you not my work in the Lord? If for others I am not an apostle, for you at least I am; for the seal of my apostolate is you who are it, in the Lord” (1 Corinthians 9, 1-2).
- In Jerusalem, this recognition on the part of Peter, John and James is therefore of great importance for Paul in his ministry. He emphasizes this in his letter to the Galatians: "Recognizing the grace that had been bestowed on me, James Cephas and John, these notables, these columns, held out their hands to me and to Barnabas, as a sign of communion: we would go to the pagans, they to circumcision.” (Galatians 2, 9)

______________________________________________________________________________

24. Results of the Council
We know well the main characters of the Council of Jerusalem:
Peter, the chief apostle

After having listened to the arguments of the participants, with the authority that all recognize him, he intervenes by saying: "You know it: from the first days, God chose me among you so that the pagans hear from my mouth the word of the Good News by embracing the faith. And God, who knows hearts, testified on their behalf, by giving them the Holy Spirit, just as to us, since he purified their hearts by faith. Why provoke God by imposing on the necks of the disciples a yoke that neither our fathers nor ourselves were able to bear?... It is by the grace of the Lord Jesus, we believe, that we have been saved , just like them" (Acts 15:10-11).

His speech refers to his own experience and understanding of God's plan in Jesus Christ:

God has already taken the initiative to indicate the attitude that one should have towards the pagans, when he gave me the order to baptize the centurion Cornelius.

Due to man's weakness, the old Law cannot be fulfilled in all its rigor.

Salvation is granted to all freely, by the sole grace of God who acts freely in Jesus Christ.

By this wise and balanced discourse, the path is leveled, and the participants are ready to accept the point of view of Paul and Barnabas.

John, the apostle whom Jesus loved​

Arriving in Jerusalem, Paul and Titus meet a character whom Barnabas had already met. He was considered, like Peter, as one of the founding figures of the movement that was born after the death of Jesus. He had already founded some communities in Ephesus and on the coast of Asia Minor. During his last stay in this region, Paul had been able to see that his influence had not diminished and several communities in Asia claimed to belong to him.​

This is John, the son of Zebedee, the apostle of Jesus, who, with his brother James, had been the first to be called by the Lord. He will play an important role in the development of the first century church and will leave us as a legacy his gospel and the book of Revelation (probably written by one of his disciples).​

James, the brother of the Lord​

He is an important figure in the church in Jerusalem. In his 1st Epistle to the Corinthians, Paul gives him a special place, presenting him as having been favored for him alone by an apparition of Jesus: “Christ appeared to Cephas, then to the Twelve. Then he appeared to more than five hundred brethren at once – most of them still remain and some have fallen asleep – then he appeared to James, then to all the apostles. And, at the very last, he appeared to me too, like a runt. (1 Corinthians 15, 3-8)​

After his escape from the prison of Agrippa, Peter asks those around him: "Announce it to James." When all the apostles leave Jerusalem to proclaim the Good News, James stays behind. Because of him, many Pharisees embrace Christianity, including some priests of different social classes, who seem to have continued to exercise their Jewish priestly office. When Peter left Jerusalem (in 43 or 44), James replaced him at the head of this church.​

After Peter's concluding speech, those who wanted to maintain a hard line on the obligation of circumcision, hoped that James, the conservative, would defend their point of view. Both parties were anxiously awaiting what he would say. Very simply, James stood up and declared to agree with Peter and Paul: salvation is unconditional and extends to all mankind.​

To enable fraternal understanding between the two parties, as a wise man, James proposes a compromise likely to be acceptable to all. He asks the uncircumcised to have regard to the feelings of Judeo-Christians on the following three points:​

1. Avoid participation in pagan sacrificial meals.​

2. Refrain from sexual excesses in vogue in temples, in the form of ritual prostitution.​

3. Observe the use of kosher meat at meals taken together.​

Paul wanted to reach​

two specific goals:​

preserve Christian freedom from the Law of Moses​

and be recognized as an apostle by the Mother Church.​

Paul is very happy with the conclusions of the Council. He refused to have Titus circumcised so as not to “sacrifice the freedom given to us in Jesus Christ” and Peter, James and John accepted his proposal. Gentiles will not be required to follow all the rules of the Law of Moses. This opened the door to a Christianity offered to all. For Paul, to reintroduce into the churches the symbolic mark of the separation between the pure and the impure, between God's elect and the pagans, would be to annul the cross of Christ.​

Christian freedom was preserved thanks to the openness of the participants. The Spirit blew and the wall of separation between Jews and Gentiles collapsed. God gave his apostles the wisdom and firmness necessary to complete a work essential to the establishment of a universal religion.​

As for Paul's second goal - to be recognized as an apostle in his own right - we must remember that since his conversion he had not been easily accepted by the Christian community. Acts indicate that fear remained among many believers. Ananias, to whom Paul had been sent after his conversion, responded to the Lord who had appeared to him in a vision: “Lord, I have heard many people speak of this man and tell of all the evil he has done to your saints in Jerusalem. And here he has full powers received from the high priests to put in chains all those who call on your name” (Acts 9:13-14).​

During his stay in Jerusalem, after his three years in Arabia, Acts also speaks of an instinctive fear on the part of the Christians: “Arriving in Jerusalem, he tried to join the disciples, but everyone was afraid of him, 'unable to believe him to be truly a disciple' (Acts 9:26).​

(Despite this acceptance)​

Paul will have to continually defend his status as an apostle.​

...It’s sad and Paul will suffer from it all his life.​

Paul will have to continually defend his status as an apostle. A text shows him presenting his defense to the Church of Corinth that he founded, facing the Judeo-Christians who came from Jerusalem: “Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? If for others I am not an apostle, for you at least I am; for you are the seal of my apostleship in the Lord” (1 Corinthians 9:1-2).​

In Jerusalem, this recognition on the part of Peter, John and James is therefore of great importance for Paul in his ministry. He emphasizes this in his letter to the Galatians: “Recognizing the grace that had been given to me, James Cephas and John, these notables, these columns, extended their hands to me and to Barnabas, as a sign of communion: we would go to the pagans, they to circumcision.” (Galatians 2:9)​

The Council of Jerusalem therefore underlines this acceptance of Paul by Peter, James and John. It will be a question of knowing whether there is a real agreement there or simply a superficial concession in order to avoid a rupture. The Epistles of Paul and the Acts of the Apostles of Luke will reveal to us that, for many Christians of the Mother Church, this was only a kind of tolerance granted with condescension to a minority. It’s sad and Paul will suffer from it all his life.​

The decisions of the Council were communicated to the Church of Antioch by a letter, which two delegates, accompanying Paul, Barnabas, and Titus, were charged with carrying: Jude, surnamed Barsabbas, a native of Jerusalem, an early Christian, and Silvanus, a Hellenist of the diaspora, Roman citizen, bearing like Paul a Jewish name and a Latin name.​

 

[CoreIssue]

Was Matthias or Paul the apostle who replaced Judas? | Bible.org

I’m sure you know that there are different opinions concerning the disciples’ selection of Matthias. The disciples were told to “wait” until the Spirit was sent, and yet they quickly went ahead and chose a replacement for Judas. They did so out of a sense of urgency, since they thought the...

bible.org

Was Matthias or Paul God’s choice to replace Judas as the 12th apostle? | GotQuestions.org

Was Matthias or Paul God’s choice to replace Judas as the 12th apostle? Should the 11 apostles have casted lots to choose the new 12th apostle, or should they have waited?

www.gotquestions.org

Arguments against Matthias being Judas’ replacement​

1. The remaining apostles before Pentecost acted on their own with no command from the Lord when they chose Matthias
2. The Holy Spirit had not yet fallen on the apostles and so they were not yet inspired. Their decision to replace Judas was a mistake.
3. Casting lots is an illegitimate method for selecting Judas’ replacement
4. Jesus clearly chooses Paul later on
5. We hear nothing more about Matthias
6. There is a heavy focus on Paul throughout Acts and the New Testament

you constantly present what the apostles did but never if it was their place to do so.

 

[CoreIssue]

Was Matthias or Paul the apostle who replaced Judas? | Bible.org

I’m sure you know that there are different opinions concerning the disciples’ selection of Matthias. The disciples were told to “wait” until the Spirit was sent, and yet they quickly went ahead and chose a replacement for Judas. They did so out of a sense of urgency, since they thought the...

bible.org

Was Matthias or Paul God’s choice to replace Judas as the 12th apostle? | GotQuestions.org

Was Matthias or Paul God’s choice to replace Judas as the 12th apostle? Should the 11 apostles have casted lots to choose the new 12th apostle, or should they have waited?

www.gotquestions.org

Arguments against Matthias being Judas’ replacement​

1. The remaining apostles before Pentecost acted on their own with no command from the Lord when they chose Matthias
2. The Holy Spirit had not yet fallen on the apostles and so they were not yet inspired. Their decision to replace Judas was a mistake.
3. Casting lots is an illegitimate method for selecting Judas’ replacement
4. Jesus clearly chooses Paul later on
5. We hear nothing more about Matthias
6. There is a heavy focus on Paul throughout Acts and the New Testament

you constantly present what the apostles did but never if it was their place to do so. they accepted Paul.

 

[CoreIssue]

- Does the Bible say anything against that?
- Does Jesus speak against that?
- The 12 apostles were chosen for one mission!
- Paul was chosen for another mission!
- When he had a vision, then he went to Arabia!
- When he was ready, he started his mission!
- When he did his mission, he was always accompanied!
- There were two heads!
- One in Jerusalem with the 12 apostles!
- One in Asia with Paul!
- The 12 apostles only understood Jesus' message after his death!
- Paul was corrected by Jesus and told the right way!
- Then he went straight away!
- He knew everything about the Law!

who says paul was chosen for a different mission? the rcc defending their peter claims?

 

[JLG]

- Does the Bible say anything against that?
- Does Jesus speak against that?
- The 12 apostles were chosen for one mission!
- Paul was chosen for another mission!
- When he had a vision, then he went to Arabia!
- When he was ready, he started his mission!
- When he did his mission, he was always accompanied!
- There were two heads!
- One in Jerusalem with the 12 apostles!
- One in Asia with Paul!
- The 12 apostles only understood Jesus' message after his death!
- Paul was corrected by Jesus and told the right way!
- Then he went straight away!
- He knew everything about the Law!

who says paul was chosen for a different mission? the rcc defending their peter claims?

- The Bible!
- Have a look at:
- Acts 6:1: two worlds!
- Acts 8:14-17: two worlds!
- Acts 9:10,11: two worlds!
- Acts 9:15: JESUS SAYS THAT! IS THAT SO DIFFICULT TO UNDERSTAND?
- Acts 9:19,20: where does Saul start preaching? In Damascus! Two worlds!
- Acts 9:28-30: In Jerusalem, we are told about the Greek-speaking Jews and Paul is sent back to Tarsus! Two different worlds!
- Acts 11:1,2: people of the nations! Two different worlds!
- Acts 11:19-22: Two different worlds!
- Acts 11:26: In Antioch , the disciples are called Christians for the first time!
- Acts 13:2: The holy spirit says that he has chosen Barnabbas and Paul for a special work!
- Acts 15:3 the conversion of people of the nations!
- Acts 15: Two worlds!
- Acts 15:12: preaching work of Barnabbas and Paul among the nations!
- Acts 15:23: to those who are from the nations!
- Acts 18:6: Now Paul will go to people of the nations!

 

[CoreIssue]

where does Jesus ordain Mathias like he did Paul?

apostles were special. not just for the Jews,

 

[JLG]

- A little later, we learn that Peter himself has decided to come and visit them. The news is greeted with great joy by the community. Many have never met the chief apostle, but he enjoys great prestige. Upon his arrival, the Christians showed reverence and enthusiasm and monitored Peter's behavior. The members of the Church of Antioch are happy to see the fisherman of Capernaum willingly share the meal of the non-Jews. This is for them an indication that the “first council” was fruitful.

- In Jerusalem, however, worry changes into distrust. The mother Church, inspired by James, judges that Peter goes too far. New messengers are sent to him to remind him that it is not because certain pagans want to become Christians that they are full members of the people of God. Jews who recognized Jesus as Messiah and Savior must maintain their identity by keeping a certain distance and separation from pagan-Christians.

- New arrivals are received with respect but they create a chill when we see them washing their hands every time they touch a non-Jewish Christian. They refuse any invitation from pagan-Christians and avoid sitting at table with the uncircumcised.

- As we said earlier, Peter until then had adopted the customs of the Christians of Antioch. He accepted invitations, visited families and participated in feasts on the Lord's Day. But as soon as the new delegates from Jerusalem arrived, it began to falter. Let us reread Paul's text on this subject: “When Cephas came to Antioch, I resisted him to his face, because he had proven himself wrong. Indeed, before the arrival of certain people from James' entourage, Peter took his meals with the pagans; but when these people arrived, he was seen to shy away and stand aside, for fear of the circumcised.” (Galatians 2, 12)

- When Judeo-Christians decide to isolate themselves during feasts on Saturday evening, by sitting at separate tables, and they declare to the Antiochians: "If you don't allow yourself to be circumcised, you cannot be saved", the storm broke. We can believe that it was a rather violent scene. That's when Paul steps in. He did it with conviction but also with dignity. He resisted Pierre openly and not slyly, from behind.

- He reminded Peter of what had happened in his own house in Capernaum when Jesus was alive. Tax collectors, sinners and prostitutes stood around Jesus, freely entering his house. Now, by his refusal to eat with the uncircumcised, he was denying his Lord a second time.

- During the community meal (the agape), the establishment of two tables, one for the Jews and another for the non-Jews, constituted a rupture of communion within a community which confessed the same faith and shared the same bread. Paul accuses Peter of wanting to impose dietary rules on non-Jews to take part in meals. Such behavior contradicts the decisions of the assembly in Jerusalem.

- In this dispute, we already find the arguments of the Epistle to the Romans, testament to the thought of Saint Paul. In this letter, he will forcefully repeat that Jews and Gentiles have the same Lord. God does not reject Israel but offers salvation to all human beings and not only to the chosen people.

- The drama of Antioch did not only affect Peter because others had followed his example. The irony is that Barnabas, Paul's friend and companion, was among them. This was, in Paul's eyes, the worst that could happen: "And the other Jews imitated Peter in his dissembling, so that they led Barnabas himself to dissemble with them. But when I saw that they were not walking straight according to the truth of the Gospel, I said to Cephas in front of everyone: "If you who are a Jew, live like the Gentiles, and not like the Jewess, how can do you compel the pagans to Judaize?” (Galatians 2, 13-14)

- After these altercations, the friendship between Paul and Barnabas was broken. Some time later, Paul dismissed Mark from the next mission trip and Barnabas refused to leave without his cousin from Jerusalem. Paul will therefore undertake this second journey with Silas and Barnabas will return to Cyprus in the company of Mark: where they are. But Barnabas also wanted to take John, nicknamed Mark; Paul, on the other hand, was not in favor of taking the one who had abandoned them in Pamphylia and had not been at work with them. They warmed up, and they ended up separating. Barnabas took Mark with him and sailed for Cyprus. For his part, Paul chose Silas and left, after having been entrusted by the brothers to the grace of God. (Acts 15, 36-40)

- Time will restore the old friendship between the three companions. Later, Paul and Barnabas would again enter into a brotherly relationship and share information about their missionary work. As for Mark, the future will prove Barnabas right: he will become a courageous and disinterested man, a precious collaborator for Peter for many years and then for Paul at the end of his life. The fiery apostle of the nations did not hesitate to repair his error. From his prison in Rome, he wrote to the Colossians: “Mark, the cousin of Barnabas, greets you; you have already received orders about it. If he comes to you, welcome him” (Col 4:10). During his last captivity, Paul wrote to Timothy: “Take Mark and bring him with you, for he is of great help to me in my ministry” (2 Tim 4:11). And in his letter to Philemon (1, 23-24): “You have the greetings of Epaphras, my companion in captivity in Christ Jesus, as well as of Mark, Aristarchus, Demas and Luke, my collaborators.

- This is in no way a mistake of Paul!

- He made a decision taking into account certain elements!

- Barnabas made another decision taking into account other elements!

- They decided to separate!

- Time will restore their friendship!

- The important thing is that they maintained their loyalty!


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25. Confrontation at Antioch
After the Council of Jerusalem, Paul, Barnabas and Titus return to Antioch in Syria. Judas and Silas, the official delegates of the Mother Church, accompany them. Once there, the latter did not hesitate to join not only the Judeo-Christians, but also the Pagan-Christians, which brought happiness to all the members of the Church of Antioch.
A little later, we learn that Peter himself has decided to come and visit them. The news is greeted with great joy by the community. Many have never met the chief apostle, but he enjoys great prestige. Upon his arrival, the Christians show reverence and enthusiasm and they watch Peter's behavior. The members of the Church of Antioch are happy to see the fisherman of Capernaum willingly sharing the meal of the non-Jews. This is an indication for them that the “first council” has borne fruit.
In Jerusalem, however, concern turns to mistrust. The Mother Church, inspired by James, judges that Peter is going too far. New messengers are sent to him to remind him that it is not because some pagans want to become Christians that they are fully part of the people of God. The Jews who recognized Jesus as Messiah and Saviour, must maintain their identity by keeping a certain distance and a certain separation vis-à-vis the pagan-Christians.

Paul openly resisted Peter

The new arrivals are received with respect but they create a chill when we see them washing their hands every time they touch a non-Jewish Christian. They refuse any invitation from pagan-Christians and avoid sitting at table with the uncircumcised.

As we said earlier, Peter until then had adopted the customs of the Christians of Antioch. He accepted invitations, visited families and participated in feasts on the Lord's Day. But as soon as the new delegates from Jerusalem arrived, it began to falter. Let us reread Paul's text on this subject: “When Cephas came to Antioch, I resisted him to his face, because he had proven himself wrong. Indeed, before the arrival of certain people from James' entourage, Peter took his meals with the pagans; but when these people arrived, he was seen to shy away and stand aside, for fear of the circumcised.” (Galatians 2, 12)

When the Judeo-Christians decide to isolate themselves during the Saturday evening feast, by sitting at separate tables, and they declare to the Antiochians: “If you do not allow yourselves to be circumcised, you cannot be saved ", The storm breaks. We can believe that it was a fairly violent scene. That’s when Paul intervenes. He did it with conviction but also with dignity. He resisted Peter openly and not sneakily, from behind.

He reminded Peter of what had happened in his own home in Capernaum when Jesus lived. Tax collectors, sinners and prostitutes stood around Jesus, freely entering his house. Now, by his refusal to eat with the uncircumcised, he denied his Lord a second time.

During the community meal (agape), the establishment of two tables, one for Jews and another for non-Jews, constituted a break in communion within a community which confessed the same faith and shared the same bread. Paul accuses Peter of wanting to impose dietary rules on non-Jews in order to take part in meals. Such behavior contradicts the decisions of the Jerusalem assembly.

In this dispute, we already find the arguments of the Epistle to the Romans, a testament to the thought of Saint Paul. In this letter, he will forcefully repeat that Jews and pagans have the same Lord. God does not reject Israel but offers salvation to all human beings and not only to the chosen people.

The tragedy of Antioch did not only affect Peter because others had followed his example. The irony is that Barnabas, Paul's friend and companion, was among them. It was, in Paul's eyes, the worst that could happen: “And the other Jews imitated Peter in his dissimulation, to the point of dragging Barnabas himself to dissimulate with them. But when I saw that they were not walking uprightly according to the truth of the Gospel, I said to Cephas in the presence of everyone: “If you, being a Jew, live like the Gentiles, and not like a Jew, how can you You force the pagans to Judaize? (Galatians 2, 13-14)

the friendship between Paul and Barnabas was broken

After these altercations, the friendship between Paul and Barnabas was broken. Some time later, Paul excluded Mark from the upcoming missionary journey and Barnabas refused to leave without his cousin from Jerusalem. Paul will therefore undertake this second journey with Silas and Barnabas will return to Cyprus in the company of Mark: “Some time later, Paul said to Barnabas: <let us therefore return to visit the brothers in all the cities where we have proclaimed the word of the Lord, to see where they are. But Barnabas also wanted to take John, nicknamed Mark; Paul was not in favor of taking the one who had abandoned them in Pamphylia and had not been at work with them. We got heated, and ended up separating. Barnabas took Mark with him and sailed for Cyprus. For his part, Paul chose Silas and left, after being entrusted by the brothers to the grace of God. (Acts 15, 36-40)
Time will reestablish the old friendship between the three companions. Later, Paul and Barnabas will again enter into a brotherly relationship and share information about their missionary work. As for Mark, the future will prove Barnabas right: he will become a courageous and selfless man, a precious collaborator for Peter for many years and then for Paul at the end of his life. The fiery apostle of the nations did not hesitate to repair his error. From his prison in Rome, he wrote to the Colossians: “Mark, the cousin of Barnabas, greets you; you have already received orders about it. If he comes to you, welcome him” (Col 4:10). During his last captivity, Paul wrote to Timothy: “Take Mark and bring him with you, for he is of great help to me in the ministry” (2 Tim 4:11). And in his letter to Philemon (1, 23-24): “You have greetings from Epaphras, my companion in captivity in Christ Jesus, as well as from Mark, Aristarchus, Demas and Luke, my collaborators.


The great merit of Paul in Jerusalem and Antioch was to have been able to foresee the serious consequences of the rules to be imposed on new Christians.
The great merit of Paul in Jerusalem and Antioch was to have been able to foresee the serious consequences of the rules to be imposed on new Christians. He does not want them to be forced "to become Jews" in order to join the Christians and he puts an end to the Jewish exaltation of race, considered the only means of attaining justification.
After these incidents in Antioch, Peter disappears from the New Testament accounts. We will only find two epistles which bear his name and which were written after his death.
It is interesting to note the silence of the Acts of the Apostles on the conflicts of Antioch. Luke had certainly heard of it, since he was from this city. But he was a man of peace, aware of his responsibility. His book was published much later, perhaps fifteen years after the confrontation between Peter and Paul. When Luke wrote, the situation had changed. The reconciliation of the two parties had begun. Why reopen old wounds? And that's how Luke delicately passed over this event in silence.
After these controversies, Paul and Silas undertake the second missionary journey. This time they use the land route, while Barnabas and Mark go to the island of Cyprus. We are at the beginning of spring. "Paul, traveling through Syria and Cilicia, was strengthening the churches." (Acts 15, 41) There are already many churches that are flourishing in this region. Paul first visits those he founded on his first trip, before going further west.

 

[JLG]

where does Jesus ordain Mathias like he did Paul?

apostles were special. not just for the Jews,

- You haven't looked at the verses from Acts I have written!