Next Paul states that there were witnesses of the resurrection of Jesus, not only by His disciples but by more than 500 people. Sure, those who are in Christ are kept safe in God’s heavenly sphere of the cosmos after they die. So what does this have to do with Paul? He was not regarded as an innovator even with regard to those elements in his message —such as freedom from the Law—about which no definite guidance was to be found in the teaching or example of Jesus. Paul was not indifferent to ordinary knowledge of his fellow-men. In 1 Cor. It would make Paul indifferent not only to ordinary information about Jesus, but also to ordinary information about men in general. According to this interpretation, which has much to be said in its favor, Paul refutes the opponents and their arrogant claims of bringing something superior to Paul's message, by a reference to the obvious fact that there is only one Jesus. Then follows, after these words, as in Gal. On the contrary, Mark and John, it is now maintained, differ only in degree; Mark as well as John, even though it should be supposed that he does so less clearly and less consistently, presents a Jesus similar in important respects to the divine Redeemer of the Epistles of Paul.1. They asserted, indeed, that the teaching of Paul was insufficient; they asserted that they had fuller information about Jesus. Objections in plenty may be raised against this treatment of the narrative as a whole, but certainly the concreteness of the little detached note about Barnabas makes a specially favorable impression. He is not speaking of two different conceptions of Christ, but of two different ways of knowing Christ. This assertion of course will not escape unchallenged. Even the Decree, it will be remembered, is now often admitted to be a Decree of the Jerusalem Church or to represent the substance of such a decree, even by those scholars who suppose that Acts is wrong in representing Paul as being present when the Decree was passed. The existence of that appeal cannot altogether be denied. ers, who are noteworthy among the apostles who were before me in Christ." 1 4. et fiiv yap i ipx&fitvos &XXov 'Iriaojv Kripbaati Sv Ovk bnjpbl-aii v, fj wvtviia trtpov Xaiifiavtrt 8 oiiK iXd/Sere, fj tliayytXiov trtpov 4 Ook tMgavtfc, KaXws avixto8t. But His teaching was all in vain unless it led to the final acceptance of His redemptive work. The fact is of such importance that it must be examined in the light of all possible objections. Some things are omitted from the Epistles, therefore, not because they were unimportant, but on the contrary just because they were fundamental; instruction about them had to be given at the very beginning and except for special reasons did not need to be repeated. The life is the expression of the doctrine and not vice versa. The same phenomenon appears everywhere in the Pauline Epistles—the tremendous doctrine of the person of Christ is never defended, but always assumed. He could not have failed to obtain information even if he had been anxious to avoid it. But such radicalism cannot be carried out. In the above passages from Galatians and 1 Corinthians, for example, and in 1 Cor. They have pointed out exaggerations; they have traced the influence of Jesus upon Paul in detail; they have distinguished religion from theology, and abandoning the theology of Paul they have sought to derive his religion from Jesus of Nazareth. Of course, that outline might be discredited by a comparison with the Epistles; the divergences might really be contradictions. Finally both in Jesus and in Paul the Kingdom appears partly as present and partly as future. Since they knew both Jesus and Paul, their testimony as to the relationship between the two is obviously worth having. "He loved me," says Paul, "and gave Himself for me." And certainly the Judaizers were superficial. That fact may seem to us to be a matter of course. Man is born corrupt. But that is not the Jesus whom the Christian loves. 9). "If they had another Jesus," Paul says, "then they might claim to bring you something that I did not bring. It is all very learned and very eloquent. ii emphasizes the independence of Paul's gospel; Paul had not received it through the instrumentality of men. That relationship, Baur believed, was fundamentally a relationship of conflict; Paul and Peter, according to Baur, established at best only a modus vivendi, an agreement to disagree; really they were separated by a deep-seated difference of principle. Why should the risen Christ give to His apostle detailed information which could be obtained perfectly well by ordinary inquiry from the eyewitnesses? i. x-xiii, though these chapters contain perhaps the bitterest polemic to be found anywhere in the Pauline Epistles, there is no trace of any defense of the Pauline conception of the person of Christ. The "other Jesus" of the opponents existed, rather, merely in their own inordinate claims. Paul had abundant opportunity for acquainting himself with the words and deeds of Jesus. Jesus; presumably they were acquainted with Jesus' character and teaching. The shortest of the phrases, which may be paraphrased "those of repute," was used in Greek sometimes in a way thoroughly honorable to the persons designated. Still another interpretation is favored by Bohlig, who thinks that the word designates Andronicus and Junias as members of the Jewish colony at Tarsus, the boyhood home of Paul.1 But however the interesting exegetical problems may be solved, it seems evident that Andronicus and Junias had become Christians earlier than Paul, and that they were therefore representatives of primitive Christianity. Of course he is like the Jesus of the Gospels; for the Jesus of the Gospels declared that the Son of Man came to give His life a ransom for many. To teach men how to reset your password relatives are mentioned only because of the Messianic consciousness they... Article Images Copyright © 2020 Getty Images unless otherwise indicated was going to be attested by the principles of,! 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