Martin Collins focuses upon the dark period in history called the Inter-Testamental period, approximately 400 years between the time of Malachi and Matthew, a time of intense political and intellectual fermentation. Internally, the terrible cataclysms gave rise to literature containing ardent Messianic expectation- including the Septuagint, with Malachi serving as the connecting link making a smooth transition between the Old and New Testaments. This time also marks a proliferation of law in the pharisaical tradition exalting the letter at the expense of the spirit- calling for a New Covenant antidote or solution in which minute regulations give way to principles.
John Ritenbaugh focuses upon Paul's work in Ephesus, during his third evangelist campaign, where he entered the stronghold of worship of the mythological multi-breasted goddess of fertility or providence — Diana or Artemis- whose statue supposedly had fallen from heaven by the hand of Zeus. Initially Paul had to augment the understanding of new converts to Christianity who had received the baptism of John, but who were ignorant of the function of God's Holy Spirit. For several years, Paul used the school of Tyrannus to continue his evangelistic teaching. From this venue, the precedent of anointed cloths for the healing of the sick had its origin. Paul's success at promoting the Way started to undermine the prosperity of vendors promoting the worship of Diana, leading to a riotous assembly (actually a hastily called 'union meeting') in the Temple of Diana, a tumult which the city clerk was able to diplomatically quell, giving Paul and his companions room to breathe and regroup.
Why is the world's best selling book held in awe by some, in passive discredit by others, and understood by virtually none? Why do the many churches of traditional Christianity disagree about what the Bible says? Have you ever PROVED whether, as the book itself purports, it is the authoritative Word of the Creator God?
The Berean: Daily Verse and Comment
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